City of God (Penguin Classics) (37 page)
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Authors: Saint Augustine
The sequel of all this will be found in the next book. The present volume is already over-long, and it is time to bring it to an end.
I
T
is an undisputed fact that felicity is the complete enjoyment of all that is to be desired. Felicity is not a goddess, but a gift of God; and therefore no god is to be worshipped by men except the God who can make men happy. If Felicity were in fact a goddess, then she would rightly be called the sole divinity worthy of worship. But God alone has power to bestow those blessings which can be received even by those who are not good and therefore are not happy. Let us therefore proceed to inquire why God was willing that the Roman Empire should extend so widely and last so long. We have already asserted at some length that this was not due to the multitude of false gods the Romans worshipped; and we shall have more to say on this, if occasion offers.
1.
The Roman Empire and other kingdoms were not due to mere chance, nor dependent on the position of the stars
The cause of the greatness of the Roman Empire was neither chance nor destiny, in the sense in which those words are, somewhat arbitrarily employed, when ‘chance’ is used of events which have no cause, or at least no cause which depends on any rational principle, and ‘destiny’ of events which happen in an inevitable sequence, independent of the will of God or man. Without the slightest doubt, the kingdoms of men are established by divine providence. If anyone ascribes this to destiny, because he uses the word ‘destiny’ to refer to the will or power of God, then he can keep his opinion, but he should express himself more accurately. Why does he not say in the first place what he is prepared to say when asked what he meant by ‘destiny’? For when people hear the word ‘destiny’, the established usage of the language inevitably leads them to understand by the word the influence of the position of the stars at the time of birth or conception. Some regard this influence as having no connection with the will of God, while others assert that it is dependent upon it. Those who suppose that the stars decide, quite apart from the will of God, how we
shall act, and what blessings we shall enjoy or what disasters we shall suffer, are to be refused any hearing whatsoever, not only from those who hold the true religion, but even from those who choose to be worshippers of gods of any sort, however false. For can this supposition mean anything but an end to all worship, and all prayer? Our present argument is not addressed to such as these, but against those who oppose the Christian religion in defence of their supposed gods.
As for those who make the position of the stars depend on the will of God, when they in some way decide the character of each person, and what blessing and what harm is to come his way – if they think that those stars have this power deputed to them by the supreme power of God and that it is their will that decides – then they do the heavens a grave injustice in supposing that in that shining senate, as we may call it, and in that resplendent senate-house, they decreed the commission of crimes so abominable that if any earthly state had decreed them, its own destruction would have been decreed by the whole of humanity. And then, if men act under pressure of such heavenly constraint, what room is left for the judgement of God, who is the Lord of stars and of men? While if they say that the stars, having received power from God omnipotent, do not take those decisions at their own whim, but are merely fulfilling his commands when they impose those constraints, are we then to think of God himself in a way which seemed completely unworthy when we were thinking of the stars as deciding? But it may be said that the stars give notice of events and do not bring those events about, so that the position of the stars becomes a kind of statement, predicting, not producing, future happenings; and this has been an opinion held by men of respectable intelligence. Now this is not the way the astrologers normally talk. They would not say, for example, ‘This position of Mars signifies murder’; they say, ‘it causes murder.’
However, let us concede that they do not express themselves adequately, and that they ought to acquire from the philosophers the accepted vocabulary to communicate what they believe they find in the position of the stars. But how is it that they have never been able to explain why, in the life of twins, in their actions, in their experiences, their professions, their accomplishments, their positions – in all the other circumstances of human life, and even in death itself, there is often found such diversity that in those respects many strangers show more resemblance to them than they show to one another, even though the smallest possible interval separated their births and
though they were conceived at the same moment, by a single act of intercourse.
2.
Similarity and dissimilarity in the health of twins
Cicero
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tells us that Hippocrates,
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the most famous of all doctors, left it on record that in a case where two brothers fell ill at the same time and their illness grew worse simultaneously, and began to subside at the same moment, he suspected that they were twins. Now Posidonius,
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the Stoic, who was very much given to astrology, would assert that they had been conceived and born under the same configuration of the stars. Thus the coincidence which the physician believed due to a similar constitution, the philosopher–astrologer ascribed to the configuration of the stars existing at the moment of their conception and of their birth. In a case like this the medical assumption is more acceptable and more credible from the start, since it is possible that the physical condition of parents at the moment of conception may affect the earliest beginnings of infants then conceived, so that after their initial development in the mother’s body they are born with a like constitution. Thereafter they are reared in the same house, with the same food, in the same climate and situation, drinking the same water; and medical science avers that those factors have the greatest influence, for good or ill, on physical condition. Twins are also used to the same kinds of exercise. All those similarities produce the same kind of physique, and so they fall ill of the same diseases, at the same time, from the same causes. But to trace this parallelism of illness to the influence of the configuration of stars at the moment of conception and birth is an odd kind of impudence, seeing that so many conceptions and births could have been subject to the influences of the same aspect of the sky, producing beings of widely different races, vastly diverse in their actions and experiences.
Now we know quite well that twins may be very different in their behaviour; they may go to different places; they may also differ in their medical history. And, as far as I can see, Hippocrates offers the easiest explanation of this divergence in respect of illness, in ascribing it to differences in diet and in exercise, which arise not from physical temperament but from deliberate choice.
As for Posidonius and all those who assert that the stars rule human destinies, I should be surprised if they could find any answer to this, unless their object was merely to make game of the ignorant on a subject completely unknown to them. For this is what they are trying to achieve in regard to the tiny interval of time which separates the births of twins. They refer to the small section of the sky where they mark the precise hour in question – what they call the ‘horoscope’. Either this interval has not sufficient importance to explain the diversity of outlook, of action, of character, of experiences, exhibited in twins, or else it is so important that it should override the identity of twins in respect of nobility or lowliness of descent; for they assign this greatest of disparities solely to the influence of the hour of birth. Thus, if the birth of the second twin follows the first so closely that the same part of the horoscope serves for both, then in that case I look for complete parity in all things – which can never in fact be found in twins. While if the slow arrival of the second twin changes the horoscope, then I expect to find different parents – which is impossible in the case of twins.
3.
Nigidius the astrologer; his argument about twins, derived from the potter’s wheel
Nothing is to be gained by bringing in the well-known parable of the potter’s wheel, given by Nigidius
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in reply to this problem, which greatly troubled him, a parable that gave him his nickname,
Figulus
(‘the potter’). He revolved a potter’s wheel with all the vigour he could command, and while it was spinning he made two very rapid strokes on the wheel with ink, apparently on the same spot. When the wheel stopped those marks were found to be a considerable distance apart on the edge of it. ‘In the same way,’ said Nigidius, ‘the sky whirls round so swiftly that although twins may be born in as quick succession as my two strokes on the wheel, that corresponds to a very large tract of the sky. This would account for all the great divergences alleged in the character of twins and in the events of their lives.’
This parable is even more fragile than the pottery made on that wheel. For if a change in the constellations which cannot be observed makes such a difference in the sky that one of two twins gets ad
vantages from heredity, while the other does not, how can those astrologers have the boldness to examine the constellations, in the case of those who are not twins, and then foretell matters which depend on this unobservable mystery, and connect them with the moment of birth? Perhaps they can make those statements in the horoscopes of those who are not twins, because there we are dealing with longer intervals of time, while the few instants that may separate the births of twins are assumed to affect minor matters on which astrologers are not normally consulted. For no one is going to ask advice about when to sit down, when to take a walk, or when to have a meal! But we are certainly not here talking of minor matters. The many wide differences between twins that we are pointing out are found in their character, their actions, and the events of their lives.
4.
The twins Esau and Jacob, very different in character and actions
In the time of our remote ancestors (to mention a very notable instance) two twins were born in such close succession that the second was holding on to the foot of the first.
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Now there was such a difference in their lives and characters, such divergence in their actions, such disparity in the affection of their parents, that these discrepancies turned them into mutual enemies. That does not mean that when one of them was walking, the other was sitting, that the one stayed awake while the other slept, or kept silent when the other was talking, insignificant differences supposedly connected with those minute alterations in the heavens which cannot be observed by those who note the configuration of the stars under which an individual is born, and which provide the basis for astrological consultations. For one of those twins was a paid servant, the other was not; one was loved by his mother, the other was not; one lost that position which in those days was counted a great honour, while the other acquired it. And besides, what a vast difference between their wives, their sons, the whole setting of their lives! If these divergencies depend on those few instants of time which separate twins, and are not to be observed in the constellations, why are those statements made after examination of the constellations of those who are not twins? If it is said that it is because they have reference, not to mere flashes of time which defy observation, but to spaces of time which can be observed and noted, then what is the purpose of this potter’s wheel except to
send the clay-heads spinning round until they are too giddy to notice what nonsense the astrologers talk!
5.
Proofs of the falsity of astrology
Then recall the instance of the two brothers whose illness grew worse and then grew better simultaneously, which led Hippocrates, observing them professionally, to conjecture that they were twins.
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Surely this refutes those who would attribute to the influence of the stars a similarity which arose from similarity of constitution? For why did they fall sick in the same way and at the same time, instead of one after the other, in the order of their birth – since they could not have been born simultaneously? Or, supposing that the difference in the time of their birth was not important enough to effect a difference in the time of their falling sick, why is it maintained that a difference in the time of birth is the decisive factor in all other differences? They could travel at different times, marry at different times, procreate sons at different times and so on, just because they were born at different times. Then why could they not fall sick at different times for the same reason? If the delay between the two births altered the horoscope and introduced disparity in other matters, why did the effect of simultaneous conception endure only in matters of health and sickness? If it is asserted that in regard to health one’s destiny is fixed at conception, while in all other respects it is connected with the moment of birth, the astrologers ought to refrain from any predictions about health after inspection of the constellations of nativity, since the evidence for the precise time of conception is not available for their investigations. If, however, they foretell sickness without examining the horoscope of conception because the moment of birth gives sufficient evidence, how could they tell one of a pair of twins, on the evidence of the time of his birth, when he was due to fall ill, since the other, who had a different time of birth, was inevitably due to fall ill in step with his brother?