The persistence of similar beliefs is shown by the following extract from “A Briefe Prognosticon or rather Diagnosticon for this Year of Grace” (1615), by John Keene, London:— Seeing that these inferiour and sublunary mixt bodies are governed of the superiour and simple bodies, and especially by the motion of our neighbour Planet, the Moone, diseases vary and differ, and not for that she exceedes the rest in vertue and power, but because she is neerer us and swifter in motion; for wee see, the Moone increasing, humours increase; and when she decreaseth, humours decrease: for the bones in the full of the Moone are full of marrow, all living creatures both on sea and land, are then augmented in humiditie, as the Crab, Lobster, Oyster, etc. Also humours in man’s bodie and in Plants are then increased: for when the Sunne and Moone are in hot signes, heate is increased, in cold signes, cold exceedes heate; therefore have we just cause in purging of humours to consider the motion of the Moone through every signe of the Zodiacke, not only in purging of humours, but also in curing diseases and in strengthening the faculties and vertues. In the “Dialogue of Dives and Pauper,” printed by Richard Pynson in 1493, this subject is referred to as follows:— Alle that take hede to dysmal dayes, or use nyce observances in the newe moone, or in the newe yeere, as setting of mete or drynke by night on the benche to fede alholde (or gobelyn). The French traveler, Jean Chardin (1643-1713), stated that in the year 1668 Cossacks invaded the northern provinces of Persia; and when the inhabitants appealed to the Persian government for aid, they received only the reply that no assistance could be sent them until the moon had passed out of the sign of the Scorpion. The Persians formerly divided all the days of the year into three classes,—preferable or lucky, middling or indifferent, and unlucky or detested ones;[416] and the Emperor Frederick the Great of Prussia (1712-86) was governed in his military operations by the advice of astrologers, and always waited until they had indicated the fortunate moment for a start. The “English Apollo, by Richard Saunders, student in the divine, laudable, and celestial sciences, London, 1656,” in giving advice to mariners, says that the good or bad position of the planets at the time of sailing has much influence over the fortunes of a voyage. The ancient sages, moreover, declared that the chief means of averting evil were, first, the devout invocation of Providence; and, secondly, the careful choice of a proper time for sailing by observation of the rules of astrology. In William Jones’s “Credulities Past and Present” (1525), St. Augustine is quoted as follows:—