CHAPTER XII
Of the great Climacterical year, that is, Sixty three
Certainly the Eyes of the understanding, and those of the sense are differently deceived in their greatest objects; the sense apprehending them in lesser magnitudes then their dimensions require; so it beholdeth the Sun, the Stars, and the Earth it self. But the understanding quite otherwise: for that ascribeth unto many things far larger horizons then their due circumscriptions require: and receiveth them with amplifications which their reality will not admit. Thus hath it fared with many Heroes and most worthy persons, who being sufficiently commendable from true and unquestionable merits, have received advancement from falshood and the fruitful stock of Fables. Thus hath it happened unto the Stars, and Luminaries of heaven: who being sufficiently admirable in themselves, have been set out by effects, no way dependent on their efficiencies, and advanced by amplifications to the questioning of their true endowments. Thus is it not improbable it hath also fared with number, which though wonderful in it self, and sufficiently magnifiable from its demonstrable affections, hath yet received adjections from the multiplying conceits of men, and stands laden with additions, which its equity will not admit.
And so perhaps hath it happened unto the number, 7 and 9, which multiplied into themselves do make up Sixty three, commonly esteemed the great Climacterical of our lives. For the daies of men are usually cast up by Septenaries, and every seventh year conceived to carry some altering character with it, either in the temper of body, mind, or both. But among all other, three are most remarkable, that is, 7 times 7 or fourty nine, 9 times 9 or eighty one, and 7 times 9 or the year of Sixty three; which is conceived to carry with it the most considerable fatality; and consisting of both the other numbers was apprehended to comprise the vertue of either: is therefore expected and entertained with fear, and esteemed a favour of fate to pass it over. The great Climacterical, Sixty-three, no such dangerous year. Which notwithstanding many suspect to be but a Panick terrour, and men to fear they justly know not what: and to speak indifferently, I find no satisfaction: nor any sufficiency in the received grounds to establish a rational fear.
Now herein to omit Astrological considerations (which are but rarely introduced) the popular foundation whereby it hath continued, is first, the extraordinary power and secret virtue conceived to attend these numbers: whereof we must confess there have not wanted not only especial commendations, but very singular conceptions. Among Philosophers, Pythagoras seems to have played the leading part; which was long after continued by his disciples, and the Italick School. The Philosophy of Plato, and most of the Platonists abounds in numeral considerations: above all, Philo the learned Jew, hath acted this part even to superstition; bestowing divers pages in summing up every thing, which might advantage this number. Which notwithstanding, when a serious Reader shall perpend, he will hardly find any thing that may convince his judgment, or any further perswade, then the lenity of his belief, or prejudgment of reason inclineth.
For first, Not only the number of 7 and 9 from considerations abstruse, have been extolled by most, but all or most of the other digits have been as mystically applauded. For the number of One and Three have not been only admired by the Heathens, but from adorable grounds, the unity of God, and mystery of the Trinity admired by many Christians. The number of four stands much admired, not only in the quaternity of the Elements, which are the principles of bodies, but in the letters of the Name of God, which in the Greek, Arabian, Persian, Hebrew, and Egyptian, consisteth of that number; and was so venerable among the Pythagoreans, that they swore by the number four. That of six hath found many leaves in its favour; not only for the daies of the Creation, but its natural consideration, as being a perfect number, and the first that is compleated by its parts; that is, the sixt, the half, and the third, 1. 2. 3. Which drawn into a sum, make six. The number of Ten hath been as highly extolled, as containing even, odd, long, plain, quadrate and cubical numbers; and Aristotle observed with admiration, that Barbarians as well as Greeks, did use numeration unto Ten, which being so general, was not to be judged casual, but to have a foundation in nature. So that not only 7 and 9, but all the rest have had their Elogies, as may be observed at large in Rhodiginus, and in several Writers since: every one extolling number, according to his subject, and as it advantaged the present discourse in hand.
Again, They have been commended not only from pretended grounds in nature, but from artificial, casual or fabulous foundations: so have some endeavoured to advance their admiration, from the 9 Muses, from the 7 Wonders of the World, from the 7 Gates of Thebes: in that 7 Cities contended for Homer, in that there are 7 Stars in Ursa minor, and 7 in Charles wayn, or Plaustrum of Ursa major. Wherein indeed although the ground be natural, yet either from constellations or their remarkable parts, there is the like occasion to commend any other number, the number 5 from the stars in Sagitta, 3 from the girdle of Orion, and 4 from Equiculus, Crusero, or the feet of the Centaur: yet are such as these clapt in by very good Authors, and some not omitted by Philo.
Nor are they only extolled from Arbitrary and Poetical grounds, but from foundations and principles, false or dubious. That Women are menstruant, and Men pubescent at the year of twice seven is accounted a punctual truth; which period nevertheless we dare not precisely determine, as having observed a variation and latitude in most, agreeable unto the heat of clime or temper; Men arising variously unto virility, according to the activity of causes that promote it. Sanguis menstruosus ad diem, ut plurimum, septimum durat, saith Philo. Which notwithstanding is repugnant unto experience, and the doctrine of Hippocrates, who in his book, de diæta, plainly affirmeth, it is thus but with few women, and only such as abound with pituitous and watery humours.
It is further conceived to receive addition, in that there are 7 heads of Nyle, but we have made manifest elsewhere, that by the description of Geographers, they have been sometime more, and are at present fewer.
In that there were 7 Wise men of Greece, which though generally received, yet having enquired into the verity thereof we cannot so readily determine it, for in the life of Thales, who was accounted in that number, Diogenes Laertius plainly saith, Magna de eorum numero discordia est; some holding but four, some ten, others twelve, and none agreeth in their names, though according in their number.
In that there are just 7 Planets or errant Stars in the lower orbs of Heaven, but it is now demonstrable unto sense, that there are many more; as GalileoNuncius Sydereus. hath declared, that is, two more in the orb of Saturn, and no less then four more in the sphere of Jupiter. And the like may be said of the Pleiades or 7 Stars, which are also introduced to magnifie this number, for whereas scarce discerning six, we account them 7, by his relation, there are no less then fourty.
That the Heavens are encompassed with 7 Circles, is also the allegation of Philo; which are in his account, the Arctick, Antarctick, the Summer and Winter Tropicks, the Æquator, Zodiack, and the Milky circle; whereas by Astronomers they are received in greater number. For though we leave out the Lacteous circle (which Aratus, Geminus, and Proclus, out of him hath numbred among the rest) yet are there more by four then Philo mentions; that is, the Horizon, Meridian and both the Colures; circles very considerable, and generally delivered, not only by Ptolomie, and the Astronomers since his time, but such as flourished long before, as Hipparchus and Eudoxus. So that for ought I know, if it make for our purpose, or advance the theme in hand, with equal liberty, we may affirm there were 7 Sybils, or but 7 signs in the Zodiack circle of Heaven.
That verse in Virgil translated out of Homer Τρὶς μάκαρες Δαναοὶ καὶ τετράχις., O terque quaterque beati; that is as men will have it, 7 times happy, hath much advanced this number in critical apprehensions; yet is not this construction so indubitably to be received, as not at all to be questioned: for though Rhodiginus, Beroaldus, and others from the authority of Macrobius so interpret it, yet Servius his ancient commentator conceives no more thereby then a finite number for indefinite, and that no more is implied then often happy. StraboLib. 10. the ancientest of them all, conceives no more by this in Homer, then a full and excessive expression; whereas in common phrase and received language, he should have termed them thrice happy; herein exceeding that number, he called them four times happy, that is, more then thrice. And this he illustrates by the like expression of Homer, in the speech of Circe; who to express the dread and terrour of the Ocean, sticks not unto the common form of speech in the strict account of its reciprocations, but largely speaking, saith, it ebbs and flows no less then thrice a day, terque die revomit fluctus iterumque resorbet. And so when it is said by Horace, fælices ter et amplius, the exposition is sufficient, if we conceive no more then the letter fairly beareth, that is, four times, or indefinitely more then thrice.
But the main considerations which most set of this number, are observations drawn from the motions of the Moon, supposed to be measured by sevens; and the critical or decretory daies dependent on that number. As for the motion of the Moon, though we grant it to be measured by sevens, yet will not this advance the same before its fellow numbers; for hereby the motion of other Stars are not measured, the fixed Stars by many thousand years, the Sun by 365 daies, the superiour Planets by more, the inferiour by somewhat less. And if we consider the revolution of the first Movable, and the daily motion from East to West, common unto all the Orbs, we shall find it measured by another number, for being performed in four and twenty hours, it is made up of 4 times 6: and this is the measure and standard of other parts of time, of months, of years, Olympiades, Lustres, Indictions of Cycles, Jubilies, etc.
What a Solary month is.
Again, Months are not only Lunary, and measured by the Moon, but also Solary, and determined by the motion of the Sun; that is, the space wherein the Sun doth pass 30 degrees of the Ecliptick. By this month HippocratesDe octomestri partu. computed the time of the Infants gestation in the womb; for 9 times 30, that is, 270 daies, or compleat 9 months, make up forty weeks, the common compute of women. And this is to be understood, when he saith, 2 daies makes the fifteenth, and 3 the tenth part of a mouth. This was the month of the ancient Hebrews before their departure out of Egypt: and hereby the compute will fall out right, and the account concur, when in one place it is said, the waters of the flood prevailed an hundred and fifty daies, and in another it is delivered, that they prevailed from the seventeenth day of the second month, unto the seventeenth day of the seventh. As for hebdomadal periods or weeks, although in regard of their Sabbaths, they were observed by the Hebrews, yet it is not apparent the ancient Greeks or Romans used any: but had another division of their months into Ides, Nones and Calends.
Moreover, Moneths howsoever taken, are not exactly divisible into septenaries or weeks, which fully contain seven daies: whereof four times do make compleatly twenty eight. For, beside the usual or Calendary month, there are but four considerable: the month of Peragration, of Apparition, of Consecution, and the medical or Decretorial month; whereof some come short, others exceed this account. A month of Peragration, is the time of the Moons revolution from any part of the Zodiack, unto the same again; and this containeth but 27 daies, and about 8 hours: which cometh short to compleat the septenary account. The month of Consecution, or as some will term it, of progression, is the space between one conjunction of the Moon with the Sun, unto another: and this containeth 29 daies and an half: for the Moon returning unto the same point wherein it was kindled by the Sun, and not finding it there again (for in the mean time, by its proper motion it hath passed through 2 signs) it followeth after, and attains the Sun in the space of 2 daies and 4 hours more, which added unto the account of Peragration, makes 29 daies and an half: so that this month exceedeth the latitude of Septenaries, and the fourth part comprehendeth more then 7 daies. A month of Apparition, is the space wherein the Moon appeareth (deducting three daies wherein it commonly disappeareth; and being in combustion with the Sun, is presumed of less activity,) and this containeth but 26 daies and 12 hours. The medical month, not much exceedeth this, consisting of 26 daies and 22 hours, and is made up out of all the other months. For if out of 29 and an half, the month of Consecution, we deduct 3 daies of disappearance, there will remain the month of Apparition 26 daies and 12 hours: whereto if we add 27 daies and 8 hours, the month of Peragration, there will arise 53 daies and 10 hours, which divided by 2, makes 26 daies and 22 hours: called by Physitians the medical month: introduced by Galen against Archigenes, for the better compute of Decretory or Critical daies.
What a Critical day is.
As for the Critical daies (such I mean wherein upon a decertation between the disease and nature, there ensueth a sensible alteration, either to life or death,) the reasons thereof are rather deduced from Astrology, then Arithmetick: for accounting from the beginning of the disease, and reckoning on unto the seventh day, the Moon will be in a Tetragonal or Quadrate aspect, that is, 4 signs removed from that wherein the disease began: in the fourteenth day it will be in an opposite aspect: and at the end of the third septenary, Tetragonal again: as will most graphically appear in the figures of Astrologers, especially Lucas Gauricus, De diebus decretoriis.
Again, (Beside that computing by the Medical month, the first hebdomade or septenary consists of 6 daies, seventeen hours and an half, the second happeneth in 13 daies and eleven hours, and the third but in the twentieth natural day) what Galen first, and Aben-Ezra since observed in his Tract of Critical daies, in regard of Eccentricity and the Epicycle or lesser orb wherein it moveth, the motion of the Moon is various and unequal; whereby the Critical account must also vary. For though its middle motion be equal, and of 13 degrees, yet in the other it moveth sometimes fifteen, sometimes less then twelve. For moving in the upper part of its orb, it performeth its motion more slowly then in the lower; insomuch that being at the height, it arriveth at the Tetragonal and opposite signs sooner, and the Critical day will be in 6 and 13; and being at the lowest, the critical account will be out of the latitude of 7, nor happen before the eighth or ninth day. Which are considerations not to be neglected in the compute of decretory daies, and manifestly declare that other numbers must have a respect herein as well as 7 and fourteen.
Lastly, Some things to this intent are deduced from holy Scripture; thus is the year of Jubile introduced to magnifie this number, as being a year made out of 7 times 7; wherein notwithstanding there may be a misapprehension; for this ariseth not from 7 times 7, that is, 49; but was observed the fiftieth year, as is expressed,Levit. 25., And you shall hallow the fiftieth year, a Jubile shall that fiftieth year be unto you. Answerable whereto is the Exposition of the Jews themselves, as is delivered by Ben-Maimon; that is, the year of Jubile, cometh not into the account of the years of 7, but the fourty ninth is the Release, and the fiftieth the year of Jubile. Thus is it also esteemed no small advancement unto this number, that the Genealogy of our Saviour is summed up by 14, that is, this number doubled; according as is expressedMat. 1.. So all the generations from Abraham to David are fourteen generations, and from David unto the carrying away into Babylon, are fourteen generations; and from the carrying away into Babylon unto Christ, are fourteen generations. Which nevertheless must not be strictly understood as numeral relations require; for from David unto Jeconiah are accounted by Matthew but 14 generations; whereas according to the exact account in the History of Kings, there were at least 17; and 3 in this account, that is, Ahazias, Joas and Amazias are left out. For so it is delivered by the Evangelist: And Joram begat Ozias: whereas in the regal Genealogy there are 3 successions between: for Ozias or Uzziah was the son of Amazias, Amazias of Joas, Joas of Azariah, and Azariah of Joram: so that in strict account, Joram was the Abavus or Grand-father twice removed, and not the Father of Ozias. And these second omitted descents made a very considerable measure of time, in the Royal chronology of Judah: for though Azariah reigned but one year, yet Joas reigned fourty, and Amazias no less then nine and twenty. However therefore these were delivered by the Evangelist, and carry (no doubt) an incontroulable conformity unto the intention of his delivery: yet are they not appliable unto precise numerality, nor strictly to be drawn unto the rigid test of numbers.
Lastly, Though many things have been delivered by Authors concerning number, and they transferred unto the advantage of their nature, yet are they oft-times otherwise to be understood, then as they are vulgarly received in active and causal considerations; they being many times delivered Hieroglyphically, Metaphorically, Illustratively, and not with reference unto action or causality. True it is, that God made all things in number, weight and measure, yet nothing by them or through the efficacy of either. Indeed our daies, actions and motions being measured by time (which is but motion measured) what ever is observable in any, falls under the account of some number; which notwithstanding cannot be denominated the cause of those events. So do we injustly assign the power of Action even unto Time it self; nor do they speak properly who say that Time consumeth all things; for Time is not effective, nor are bodies destroyed by it, but from the action and passion of their Elements in it; whose account it only affordeth: and measuring out their motion, informs us in the periods and terms of their duration, rather then effecteth or physically produceth the same.
A second consideration which promoteth this opinion, are confirmations drawn from Writers, who have made observations, or set down favourable reasons for this Climacterical year; so have Henricus Ranzovius, Baptista Codronchus,De annis Climactericis. and Levinus LemniusDe occultis naturæ miraculis. much confirmed the same; but above all, that memorable Letter of Augustus Bel. lib. 5. sent unto his Nephew Caius, wherein he encourageth him to celebrate his nativity, for he had now escaped Sixty three, the great Climacterical and dangerous year unto man: which notwithstanding rightly perpended, it can be no singularity to question it, nor any new Paradox to deny it.
For first, It is implicitely, and upon consequence denied by Aristotle in his Politicks, in that discourse against Plato, who measured the vicissitude and mutation of States, by a periodical fatality of number. Ptolomie that famous Mathematician plainly saith, he will not deliver his doctrines by parts and numbers which are ineffectual, and have not the nature of causes; now by these numbers saith Rhodiginus and Mirandula, he implieth Climacterical years, that is, septenaries, and novenaries set down by the bare observation of numbers. Censorinus an Author of great authority, and sufficient antiquity, speaks yet more amply in his book De die Natali, wherein expresly treating of Climacterical daies, he thus delivereth himself. Some maintain that 7 times 7, that is, fourty nine, is most dangerous of any other, and this is the most general opinion; others unto 7 times 7, add 9 times 9, that is, the year of eighty one, both which consisting of square and quadrate numbers, were thought by Plato and others to be of great consideration; as for this year of Sixty three or 7 times 9, though some esteem it of most danger, yet do I conceive it less dangerous then the other; for though it containeth both numbers above named, that is, 7 and 9, yet neither of them square or quadrate; and as it is different from them both, so is it not potent in either. Nor is this year remarkable in the death of many famous men. I find indeed that Aristotle died this year, but he by the vigour of his mind, a long time sustained a natural infirmity of stomack; so that it was a greater wonder he attained unto Sixty three, then that he lived no longer. The Psalm of Moses hath mentioned a year of danger differing from all these: and that is ten times 7 or seventy; for so it is said, The daies of Man are threescore and ten. And the very same is affirmed by Solon, as Herodotus relates in a speech of his unto Crœsus, Ego annis septuaginta humanæ vitæ modum definio: and surely that year must be of greatest danger, which is the Period of all the rest; and fewest safely pass thorow that, which is set as a bound for few or none to pass. And therefore the consent of elder times, setling their conceits upon Climacters, not only differing from this of ours, but one another; though several Nations and Ages do fancy unto themselves different years of danger, yet every one expects the same event, and constant verity in each.
Again, Though Varro divided the daies of man into five proportions, Hippocrates into 7, and Solon into 10; yet probably their divisions were to be received with latitude, and their considerations not strictly to be confined unto their last unities. So when Varro extendeth Puertia unto 15. Adolescentia unto 30. Juventus unto 35. There is a latitude between the terms or Periods of compute, and the verity holds good in the accidents of any years between them. So when Hippocrates divideth our life into 7 degrees or stages, and maketh the end of the first 7. Of the second 14. Of the third 28. Of the fourth 35. Of the fift 47. Of the sixt 56. And of the seventh, the last year when ever it happeneth; herein we may observe, he maketh not his divisions precisely by 7 and 9, and omits the great Climacterical; beside there is between every one at least the latitude of 7 years, in which space or interval, that is either in the third or fourth year, what ever falleth out is equally verified of the whole degree, as though it had happened in the seventh. Solon divided it into ten Septenaries, because in every one thereof, a man received some sensible mutation; in the first is Dedention or falling of teeth; in the second Pubescence; in the third the beard groweth; in the fourth strength prevails; in the fift maturity for issue; in the sixt moderation of appetite; in the seventh prudence, etc. Now herein there is a tolerable latitude, and though the division proceed by 7, yet is not the total verity to be restrained unto the last year; nor constantly to be expected the beard should be compleat at 21. or wisdom acquired just in 49. and thus also though 7 times 9 contain one of those septenaries, and doth also happen in our declining years; yet might the events thereof be imputed unto the whole septenary; and be more reasonably entertained with some latitude, then strictly reduced unto the last number, or all the accidents from 56. imputed unto Sixty three.
Thirdly, Although this opinion may seem confirmed by observation, and men may say it hath been so observed, yet we speak also upon experience, and do believe that men from observation will collect no satisfaction. That other years may be taken against it, especially if they have the advantage to precede it; as sixty against sixty three, and sixty three against sixty six. For fewer attain to the latter then the former; and so surely in the first septenary do most die, and probably also in the very first year; for all that ever lived were in the account of that year; beside the infirmities that attend it are so many, and the body that receives them so tender and inconfirmed, we scarce count any alive that is not past it.
Fabritius PaduaniusDe catena temporis. discoursing of the great Climacterical, attempts a numeration of eminent men, who died in that year; but in so small a number, as not sufficient to make a considerable Induction. He mentioneth but four, Diogenes Cynicus, Dyonysius Heracleoticus, Xenocrates Platonicus, and Plato. As for Dionysius, as Censorinus witnesseth, he famished himself in the 82 year of his life; Xenocrates by the testimony of Laertius fell into a cauldron, and died the same year, and Diogenes the Cynick, by the same testimony lived almost unto ninety. The date of Plato’s death is not exactly agreed on, but all dissent from this which he determineth: Neanthes in Laertius extendeth his daies unto 84. Suidas unto 82. But Hermippus defineth his death in 81. And this account seemeth most exact; for if, as he delivereth, Plato was born in the 88 Olympiade, and died in the first year of the 108, the account will not surpass the year of 81, and so in his death he verified the opinion of his life, and of the life of man, whose period, as Censorinus recordeth, he placeth in the Quadrate of 9, or 9 times 9, that is, eighty one: and therefore as Seneca delivereth, the Magicians at Athens did sacrifice unto him, as declaring in his death somewhat above humanity; because he died in the day of his nativity, and without deduction justly accomplished the year of eighty one. Bodine I confess, delivers a larger list of men that died in this yearMethod. Hist., Moriuntur innumerabiles anno sexagesimo tertio, Aristoteles, Chrysippus, Bocatius, Bernardus, Erasmus, Lutherus, Melancthon, Sylvius, Alexander, Jacobus Sturmius, Nicolaus Causanus, Thomas Linacer, eodem anno Cicero cæsus est. Wherein beside that it were not difficult to make a larger Catalogue of memorable persons that died in other years, we cannot but doubt the verity of his Induction. As for Sylvius and Alexander, which of that name he meaneth I know not; but for Chrysippus, by the testimony of Laertius, he died in the 73 year, Bocatius in the 62, Linacer the 64, and Erasmus exceedeth 70, as Paulus Jovius hath delivered in his Elogy of learned men. And as for Cicero, as Plutarch in his life affirmeth, he was slain in the year of 64; and therefore sure the question is hard set, and we have no easie reason to doubt, when great and entire Authors shall introduce injustifiable examples, and authorize their assertions by what is not authentical.
Fourthly, They which proceed upon strict numerations, and will by such regular and determined waies measure out the lives of men, and periodically define the alterations of their tempers; conceive a regularity in mutations, with an equality in constitutions, and forget that variety, which Physitians therein discover. Cholerick men commonly shorter lived. For seeing we affirm that women do naturally grow old before men, that the cholerick fall short in longævity of the sanguine, that there is senium ante senectum, and many grow old before they arrive at age, we cannot affix unto them all one common point of danger, but should rather assign a respective fatality unto each. Which is concordant unto the doctrine of the numerists, and such as maintain this opinion: for they affirm that one number respecteth Men, another Women, as Bodin explaineth that of Seneca Septimus quisque annus ætati signum imprimit, subjoins Hoc de maribus dictum oportuit, hoc primum intueri licet, perfectum numerum, id est, sextum fæminas septenarium mares immutare.
Fiftly, Since we esteem this opinion to have some ground in nature, and that nine times seven revolutions of the Sun, imprints a dangerous Character on such as arrive unto it; it will have some doubt behind, in what subjection hereunto were the lives of our fore-fathers presently after the flood, and more especially before it; who attaining unto 8 or 900 years, had not their Climacters Computable by digits, or as we do account them; for the great Climacterical was past unto them before they begat Children, or gave any Testimony of their virility; for we read not that any begat children before the age of sixty five. And this may also afford a hint to enquire, what are the Climacters of other animated creatures; whereof the lives of some attain not so far as this of ours, and that of others extend a considerable space beyond it.
Lastly, The imperfect accounts that Men have kept of time, and the difference thereof both in the same and divers common Wealths, will much distract the certainty of this assertion. For though there were a fatality in this year, yet divers were, and others might be out in their account, aberring several waies from the true and just compute, and calling that one year, which perhaps might be another.
For first, They might be out in the commencement or beginning of their account; for every man is many months elder then he computeth. For although we begin the same from our nativity, and conceive that no arbitrary, but natural term of compute, yet for the duration of life or existence, we are liable in the Womb unto the usual distinctions of time; and are not to be exempted from the account of age and life, where we are subject to diseases, and often suffer death. And therefore Pythagoras, Hippocrates, Diocles, Avicenna and others, have set upon us numeral relations and temporal considerations in the womb; not only affirming the birth of the seventh month to be vital, that of the eighth mortal, but the progression thereto to be measured by rule, and to hold a proportion unto motion and formation. As what receiveth motion in the seventh, to be perfected in the Triplicities; that is, the time of conformation unto motion is double, and that from motion unto the birth, treble; So what is formed the 35 day, is moved the seventy, and born the 210 day. And therefore if any invisible causality there be, that after so many years doth evidence it self as Sixty three, it will be questionable whether its activity only set out at our nativity, and begin not rather in the womb, wherein we place the like considerations. Which doth not only entangle this assertion, but hath already embroiled the endeavours of Astrology in the erection of Schemes, and the judgment of death or diseases; for being not incontroulably determined, at what time to begin, whether at conception, animation or exclusion (it being indifferent unto the influence of Heaven to begin at either) they have invented another way, that is, to begin ab Hora quæstionis, as Haly, Messahallach, Ganivetus, and Guido Bonatus have delivered.