CHAP. 23.—THEIR NATURE, SITUATION, AND SPECIES.
Some of them move about in the manner of planets[1], others
remain stationary. They are almost all of them seen towards
the north[2], not indeed in any particular portion of it, but
generally in that white part of it which has obtained the
name of the Milky Way. Aristotle informs us that several
of them are to be seen at the same time[3], but this, as far as
I know, has not been observed by any one else; also that
they prognosticate high winds and great heat[4]. They are
also visible in the winter months, and about the south pole,
but they have no rays proceeding from them. There was a
dreadful one observed by the Æthiopians and the Egyptians,
to which Typhon, a king of that period, gave his own name;
it had a fiery appearance, and was twisted like a spiral; its
aspect was hideous, nor was it like a star, but rather like a
knot of fire[5]. Sometimes there are hairs attached to the
planets and the other stars. Comets are never seen in the
western part of the heavens. It is generally regarded as a
terrific star, and one not easily expiated; as was the case with
the civil commotions in the consulship of Octavius, and also
in the war of Pompey and Cæsar[6]. And in our own age,
about the time when Claudius Cæsar was poisoned and
left the Empire to Domitius Nero, and afterwards, while the
latter was Emperor[7], there was one which was almost constantly seen
and was very frightful. It is thought important
to notice towards what part it darts its beams, or from what
star it receives its influence, what it resembles, and in what
places it shines. If it resembles a flute, it portends some-
thing unfavourable respecting music; if it appears in the
parts of the signs referred to the secret members, something
respecting lewdness of manners; something respecting wit
and learning, if they form a triangular or quadrangular
figure with the position of some of the fixed stars; and that
some one will be poisoned, if they appear in the head of either
the northern or the southern serpent.
Rome is the only place in the whole world where there is
a temple dedicated to a comet; it was thought by the late
Emperor Augustus to be auspicious to him, from its appearing during the games which he was celebrating in honour of
Venus Genetrix, not long after the death of his father Cæsar,
in the College which was founded by him[8]. He expressed
his joy in these terms: "During the very time of these games
of mine, a hairy star was seen during seven days, in the part
of the heavens which is under the Great Bear. It rose about
the eleventh hour of the day[9], was very bright, and was conspicuous
in all parts of the earth. The common people supposed the star to
indicate, that the soul of Cæsar was admitted
among the immortal Gods; under which designation it was
that the star was placed on the bust which was lately consecrated in
the forum[10]." This is what he proclaimed in public,
but, in secret, he rejoiced at this auspicious omen, interpreting
it as produced for himself; and, to confess the truth, it really
proved a salutary omen for the world at large[11].
Some persons suppose that these stars are permanent, and
that they move through their proper orbits, but that they are
only visible when they recede from the sun. Others suppose
that they are produced by an accidental vapour together
with the force of fire, and that, from this circumstance, they
are liable to be dissipated[12].
1. "errantium modo;" this may mean, that they move in orbits like
those of the planets and exhibit the same phænomena, or simply that
they change their situation with respect to the fixed stars.
2. Seneca remarks on this point, "Placet igitur nostris (Stoicis) cometas
....denso aëri creari. Ideo circa Septemtrionem frequentissime
apparent, quia illic plurimi est aëris frigor." Qusest. Nat. i. 7.
Aristotle, on the contrary, remarks that comets are less frequently
produced in the
northern part of the heavens; Meteor. lib. i. cap. 6. p. 535.
3. Ubi supra.
4. See Aristotle, ut supra, p. 537.
5. "Videtur is non cometes fuisse, sed meteorus quidam ignis;"
Alexandre in Lemaire, i. 296.
6. Virgil, Geor. i. 488 et seq., Manilius, i. 904 et seq., and Lucan, i.
526 et seq., all speak of the comets and meteors that were observed
previous to the civil wars between Pompey and Cæsar. In reference to
the existence of a comet about the time of Julius Cæsar, Playfair remarks,
that Halley supposed the great comet of 1680 to have been the same that
appeared in the year 44 A.C., and again in Justinian's time, 521 P.C., and
also in 1106; Elem. Nat. Phil. ii. 197, 198. See Ptolemy's Cent. Dict.
no. 100, for the opinion, that comets presented an omen especially
unfavourable to kings. To this opinion the following passage in the
Paradise Lost obviously refers; "And with fear of change perplexes
monarchs."
7. Seneca refers to the four comets that were seen, after the death of
Cæsar, in the time of Augustus, of Claudius, and of Nero; Quæst. Nat. i. 7.
Suetonius mentions the comet which appeared previous to the death of
Claudius, cap. 46, and Tacitus that before the death of Nero, Ann. xiv. 22.
8. "A Julio Cæsare. Is enim paulo ante obitum collegium his ludis
faciendis instituerat, confecto Veneris templo; "Hardouin in Lemaire, i.
299. Jul. Obsequens refers to a "stella crinita," which appeared during
the celebration of these games, cap. 128.
9. "Hoc est, hora fere integra ante solis occasum;" Hardouin in
Lemaire, i. 299.
10. All these circumstances are detailed by Suetonius, in Julio,
§ 88.p. 178.
11. "terris."
12. Seneca remarks, "...quidam nullos esse cometas existimant, sed
species illorum per repercussionem vicinorum siderum,....Quidam aiunt
esse quidem, sed habere cursus suos et post certa lustra in conspectum
mortalium exire." He concludes by observing, "Veniet tempus, quo ista
quæ nune latent, in lucem dies extrahat, et longioris diei diligentia;"
Nat. Quæst. lib. 7. § 19. p. 807.