In the pestilence of 461 B.C. the mortality was so great that it became necessary to throw the dead bodies into the Tiber. Livy[67] says that a cattle epizootic preceded the epidemic, and that the necessity of admitting the cattle within the walls, owing to the invasion of Roman territory by the Aequans and Volscians, increased the malignity of the distemper. In this crisis of calamities, the Senate ordered the people to supplicate the protection of the gods. These ‘supplications’ took the form of expiatory processions, and seem to have been introduced from Greece to Rome. Like the Salic processions they moved to the sound of music and singing, as they visited the sanctuaries of the gods, prostrating themselves before their statues, clasping their knees and kissing their hands and feet. Livy[68] holds that the guardian gods and the city’s good fortune saved Rome at this juncture, as fear of the pestilence induced the enemy to divert their attack to the richer and healthy Tusculan territory. Just before this outbreak Livy[69] says that the sky seemed to be lit up by an exceeding bright light. It is not clear what celestial phenomenon he has in mind, but it is noteworthy as perhaps anticipating the fixed belief of later days in comets, as harbingers of pestilence.
The belief in astral influence over terrestrial phenomena and on the affairs of humanity was general and dates from prehistoric times. Hippocrates held that every physician should be versed in astrology. The dependence of season on the heavenly bodies, and the seasonal prevalence of epidemic disease were facts patent to every one, so that it was seemingly reasonable for the ancients to assert the influence of the heavenly bodies on disease, though when pushed to excessive lengths it became absurd. When pestilence was seldom absent, it must needs at times coincide with certain conjunctions of planets. How deeply the belief took root in medicine is shown by the words of the preface of the German _Herbarius_,[70] first published in A.D. 1485.
‘Many a time and oft have I contemplated inwardly the wondrous works of the Creator of the universe: how in the beginning He formed the heavens and adorned them with goodly, shining stars, to which He gave power and might to influence everything under heaven. Also how He formed afterwards the four elements: fire, hot and dry—air, hot and moist—water, cold and moist—earth, dry and cold—and gave to each a nature of its own: and how after this the same Great Master of Nature made and formed herbs of many sorts and animals of all kinds, and last of all Man, the noblest of all created things. Thereupon I thought on the wondrous order, which the Creator gave these same creatures of His, so that everything, which has its being under heaven, receives it from the stars, and keeps it by their help.’