iefs associated with the position of the planets
rising or visible at the time of birth or, according to other views, at
the time of conception. These views take us back directly to the system
of astrology developed by Babylonian baru priests. The basis on which
the modified Greek system rests is likewise the same that we have
observed in Babylonia--a correspondence between heaven and earth, but
with this important difference, that instead of the caprice of the
gods we have the unalterable fate controlling the entire universe--the
movements of the heavens and the life of the individual alike"
(Jastrow).(19)

(19) Ibid., pp. 257-258.

From this time on until the Renaissance, like a shadow, astrology
follows astronomy. Regarded as two aspects of the same subject, the one,
natural astrology, the equivalent of astronomy, was concerned with the
study of the heavens, the other, judicial astrology, was concerned with
the casting of horoscopes, and reading in the stars the fate of the
individual.

As I mentioned, Greek science in its palmy days seems to have been very
free from the bad features of astrology. Gilbert Murray remarks that
"astrology fell upon the Hellenistic mind as a new disease falls upon
some remote island people." But in the Greek conquest of the Roman mind,
astrology took a prominent role. It came to Rome as part of the great
Hellenizing movement, and the strength of its growth may be gauged from
the edicts issued against astrologers as early as the middle of the
second century B.C. In his introduction to his recent edition of Book II
of the Astronomicon of Manilius, Garrod traces the growth of the
cult, which under the Empire had an extraordinary vogue. "Though these
(heavenly) signs be far removed from us, yet does he (the god) so make
their influences felt, that they give to nations their life and their
fate and to each man his own character."(20) Oracles were sought on all
occasions, from the planting of a tree to the mating of a horse, and the
doctrine of the stars influenced deeply all phases of popular thought
and religion. The professional astrologers, as Pliny(21) says, were
Chaldeans, Egyptians and Greeks. The Etruscans, too, the professional
diviners of Rome, cultivated the science. Many of these "Isiaci
conjectores" and "astrologi de circo" were worthless charlatans, but
on the whole the science seems to have attracted the attention of
thoughtful men of the period. Garrod quotes the follow