By Tamsyn Barton
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Additional info for Power and Knowledge: Astrology, Physiognomics, and Medicine in the Roman Empire
1 -12). He also seems to admit that the stars are not inert objects manipulated by the divine but, rather, animated, intelligent entities. Saint Pamphilus, in his work In Defence of Origen (9), affirms that this doctrine was not yet heretical. He sets the course of the debate on free will, astral fatalism, and Divine Providence, dangerous shallows from which the only escape lay in the uncom promising authoritarianism of Augustine. The obvious parallels between good Divine Providence and bad Astral Determinism led the church Fathers to betray the arbitrary nature of their predilections from the point of view of secular reason ing.
183 In his uneasy compromises he 64 Power and Knowledge shows that astrology was a serious rival. Origen summarizes his arguments as follows: i ) How our freedom is safeguarded when God knows in advance for all eternity the acts that each man is judged to have accomplished. 2) How the stars are not agents, but signs. 3) That humans cannot have accurate knowledge of these signs, but that they are revealed for the sake of powers greater than humans. 20-30). He elaborates a Christian version of astral fatalism with his notion of the divine writing.
Grant). Astrologers are frequently to be seen catalyzing rebellion, and others did not fail to use their advice. 78, trans. M. Grant). As Tacitus goes on to comment, Vespasian actually retained Ptolemy Seleucus himself when he gained the throne. 5-6). What perhaps worried emperors even more than the danger of astrologers working for others was astrologers working out when they would die. Fear of magic was of course lurking behind such worries, but from any point of view an emperor whose death date was known was a dead emperor.