The majority of philosophers, says Porphyry, and among others Haeremon (who lived in Egypt in the first age of Christianity), imagine there never to have been any other world than the one we see, and acknowledged no other Gods of all those recognized by the Egyptians, than such as are commonly called planets, signs of the Zodiac, and constellations; whose aspects, that is, rising and setting, are supposed to influence the fortunes of men; to which they add their divisions of the signs into decans and dispensers of time, whom they style lords of the ascendant, whose names, virtues in relieving distempers, rising, setting, and presages of future events, are the subjects of almanacs (for be it observed, that the Egyptian priests had almanacs the exact counterpart of Matthew Lansberg's); for when the priests affirmed that the sun was the architect of the universe, Chaeremon presently concludes that all their narratives respecting Isis and Osiris, together with their other sacred fables, referred in part to the planets, the phases of the moon, and the revolution of the sun, and in part to the stars of the daily and nightly hemispheres and the river Nile; in a word, in all cases to physical and natural existences and never to such as might be immaterial and incorporeal. . . . All these philosophers believe that the acts of our will and the motion of our bodies depend on those of the stars to which they are subjected, and they refer every thing to the laws of physical necessity, which they call destiny or Fatum, supposing a chain of causes and effects which binds, by I know not what connection, all beings together, from the meanest atom to the supremest power and primary influence of the Gods; so that, whether in their temples or in their idols, the only subject of worship is the power of destiny. Porphyr. Epist. ad Janebonem. II. Second system: Worship of the Stars, or Sabeism. "But those same monuments present us likewise a system more methodical and more complicated--that of the worship of all the stars; adored sometimes in their proper forms, sometimes under figurative emblems and symbols; and this worship was the effect of the knowledge men had acquired in physics, and was derived immediately from the first causes of the social state; that is, from the necessities and arts of the first degree, which are among the elements of society.