(The first pages of this book have been torn away from the MS., and we are therefore deprived of the small Table of Contents which the author has prefixed to the other seven. From the headings of the various chapters it may be reproduced in substance thus:—
1. The “Chaldæans” or Astrologers, and the celestial measurements of the Greek astronomers.
2. The Mathematicians or those who profess to divine by the numerical equivalents of the letters in proper names.
3. The Metoposcopists or those who connect the form of the body and the disposition of the mind with the Zodiacal sign rising at birth.
4. The Magicians and the tricks by which they read sealed letters, perform divinations, produce apparitions of gods and demons, and work other wonders.
5. Recapitulation of the ideas of Greek and Barbarian on the nature of God, and the views of the “Egyptians” or neo-Pythagoreans as to the mysteries of number.
6. The star-diviners or those who find religious meaning in the grouping of the constellations as described by Aratus.
7. The Pythagorean doctrine of number and its relation to the heresies of Simon Magus and Valentinus.)
... (And they (i. e. the Chaldæans) declare there are “terms”[2] of the stars in each zodiacal sign extending from one given part)[3] to [another given part in which some particular star has most power. About which there is no mere chance difference] among them [as appears from their tables]. But they say that the stars are guarded[4] [when they are midway between two other stars] in zodiacal succession. For instance, if [a certain star should occupy the first part] of a zodiacal sign and another [the last parts, and a third those of the middle, the one in the middle is said to be guarded] by those occupying the parts at the extremities. [And they say that the stars behold one another and are in accord with one another] when they appear triangularly or quadrangularly. Now those form a triangular p. 54. figure[5] and behold one another which have an interval of three zodiacal signs between them and a square those which have one of two signs....
([6]Such then seems to be the character of the Chaldæan method. And in that which has been handed down it remains easy to understand and follow the contradictions noted. And some indeed try to teach a rougher way as if earthly things have no sympathy[7] at all with the heavenly ones. For thus they say, that the ambient[8] is not united as is the human body, so that according to the condition) of the head the lower parts [suffer with it and the head with the lower] parts, and earthly things should suffer along with those above the moon. But there is a certain difference and want of sympathy between them as they have not one and [the] same unity.
2. Making use of these statements, Euphrates the Peratic and Akembes the Carystian[9] and the rest of the band of these people, miscalling the word of Truth, declare that there is a war of æons and a falling-away of good powers to the bad, calling them Toparchs and Proastii[10] and many other names. All which heresy undertaken by them, I shall set forth and refute when we come to the discussion concerning them. But now, lest any one should deem trustworthy and unfailing the rules laid down[11] by the Chaldæans p. 55. for the astrological art, we shall not shrink from briefly setting forth their refutation and pointing out that their art is vain and rather deceives and destroys the soul which may hope for vain things than helps it. In which matters we do not hold out any expertness in the art, but only that drawn from knowledge of the practical words.[12] Those who, having been trained in this science, become pupils of the Chaldæans and who having changed the names only, have imparted mysteries as if they were strange and wonderful to men, have constructed a heresy out of this. But since they consider the astrologers’ art a mighty one and making use of the witness of the Chaldæans wish to get their own systems believed because of them, we shall now prove that the astrological art as it appears to-day is unfounded, and then that the Peratic heresy is to be put aside as a branch growing from a root which does not hold.[13]
3.[14] Now the beginning and as it were the basis of the affair is the establishment of the horoscope. From this the rest of the cardinal points, and the cadents and succeedents and the trines and the squares[15] and the configuration of the stars in them are known, from all which things the predictions p. 56. are made. Wherefore if the horoscope be taken away, of necessity neither the midheaven nor the descendant nor the anti-meridian is known. But the whole Chaldaic system vanishes if these are not disclosed. [And how the zodiacal sign ascending is to be discovered is taught in divers ways. For in order that this may be apprehended, it is necessary first of all that the birth of the child falling under consideration be carefully taken, and secondly that the signalling of the time[16] be unerring, and thirdly that the rising in the heaven of the ascending sign be observed with the greatest care. For at the birth[17] the rising of the sign ascending in the heaven must be closely watched, since the Chaldæans determining that which ascends, on its rising make that disposition of the stars which they call the Theme,[18] from which they declare their predictions. But neither is it possible to take the birth of those falling under consideration, as I shall show, nor is the time established p. 57. unerringly, nor is the ascending sign ascertained with care. How baseless the system of the Chaldæans is, we will now say. It is necessary before determining the birth of those falling under consideration, to inquire whether they take it from the deposition of the seed and its conception or from the bringing forth. And if we should attempt to take it from the conception, the accurate account of this is hard to grasp, the time being short and naturally so. For we cannot say whether conception takes place simultaneously with the transfer of the seed or not. For this may happen as quick as thought, as the tallow put into heated pots sticks fast at once, or it may take place after some time.[19] For there being a distance from the mouth of the womb to the other extremity, where conceptions are said by doctors to take place, it is natural that nature depositing the seed should take some time to accomplish this distance. Therefore the Chaldæans being ignorant of the exact length of time will never discover exactly the time of conception, the seed being sometimes p. 58. shot straight forward and falling in those places of the womb fitted by nature for conception, and sometimes falling broadcast to be only brought into place by the power of the womb itself. And it cannot be known when the first of these things happens and when the second, nor how much time is spent in one sort of conception and how much in the other. But if we are ignorant of these things, the accurate discovery of the nature of the conception vanishes.[20] Nor if, as some physiologists say, seed being first seethed and altered in the womb then goes forward to its gaping vessels as the seeds of the earth go to the earth; why then, those who do not know the length of time taken by this change will not know either the moment of conception. And again, as women differ from one another in energy and other causes of action in other parts of the body, so do they differ in the energy of the womb, some conceiving quicker and others slower. And this is not unexpected, since if we compare them, they are seen now to be good conceivers and now not at all so. This being so, it is impossible to say with exactness when the seed deposited is secured, so that from this time the Chaldæans may establish the horoscope[21] of the birth.
4. For this reason it is impossible to establish the horoscope from the conception; nor can it be done from the bringing forth. For in the first place, it is very hard to say when the bringing forth is: whether it is when the child begins to incline towards the fresh air or when it projects a little, or when it is brought down altogether to the ground. But in none of these cases is it possible to define the time of birth accurately.[22] For from presence of mind and suitableness of body, and through preference of places and the expertness of the midwife and endless other causes, the time is not always the same when, the membranes being ruptured, the infant inclines forward, or when p. 60. it projects a little, or when it falls to the ground. But it is different with different women. Which, again, the Chaldæans being unable to measure definitely and accurately, they are prevented from determining as they should the hour of the bringing forth.
That the Chaldæans, therefore, while asserting that they know the sign ascending at the time of birth, do not know it, is plain from the facts. And that there is no means either of unerringly observing the time,[23] is easy to be judged. For when they say that the person sitting by the woman in labour at the bringing forth signifies the same to the Chaldæan who is looking upon the stars from a high place by means of the gong,[24] and that this last gazing upon the heaven notes down the sign then rising, we shall show that as the bringing forth happens at no defined time,[25] it is not possible either to signify the same by the gong. For even if it be granted that the actual bringing forth can be ascertained, yet the time cannot be signified accurately. For the sound of the gong, being capable of divisions by perception into much and more time,[26] it happens that it is p. 61. carried (late) to the high place. And the proof of this is what is noticed when trees are felled a long way off.[27] For the sound of the stroke is heard a pretty long time after the fall of the axe, so as to reach the listener later. And from this cause it is impossible for the Chaldæans to obtain accurately the time of the rising sign and that which is in truth on the ascendant.[28] And indeed not only does more time pass after the birth before he who sits beside the woman in labour, strikes the gong, and again after the stroke before it is heard by him upon the high place, but also before he can look about and see in which sign is the moon and in which is each of the other stars. It seems inevitable then that there must be a great change in the disposition of the stars,[29] [from the movement of the Pole being whirled along with indescribable swiftness] before the hour of him who has been born as it is seen in heaven can be observed carefully.[30]
5. Thus the art according to the Chaldæans has been shown to be baseless. But if any one should fancy that by enquiries, the geniture[31] of the enquirer is to be learned, we may know that not in this way either can it be arrived at with certainty. For if such great care in the practice of the art is necessary, and yet as we have shown they do not arrive at accuracy, how can an unskilled person take accurately the time of birth, so that the Chaldæan on learning it may set up the horoscope truthfully?[32] But neither by inspection of the horizon will the star ascending appear the same everywhere, but sometimes the cadent sign will be considered the ascendant and sometimes the succeedent, according as the coming in view of the places is higher or lower. So that in this respect the prediction will not appear accurate, many people being born all over the world at the same hour, while every observer will see the stars differently.
But vain also is the customary taking of the time by water-jars.[33] For the pierced jar will not give the same flow when full as when nearly empty, while according to p. 63. the theory of these people the Pole itself is borne along in one impulse with equal speed. But if they answer to this that they do not take the time accurately but as it chances in common use,[34] they will be refuted merely by the starry influences themselves.[35] For those who have been born at the same time have not lived the same life; but some for example have reigned as kings while others have grown old in chains. None at any rate of the many throughout the inhabited world at the same time as Alexander of Macedon were like unto him, and none to Plato the philosopher. So that if the Chaldæan observes carefully the time in common use, he will not be able to say[36] if he who is born at that time will be fortunate. For many at any rate born at that time, will be unfortunate, so that the likeness between the genitures is vain.
Having therefore refuted in so many different ways the vain speculation of the Chaldæans, we shall not omit this, that their prognostications lead to impossibility. For if he who is born under the point of Sagittarius’ arrow must be slain, as the astrologers[37] say, how was it that so many p. 64. barbarians who fought against the Greeks at Marathon or Salamis were killed at the same time? For there was not at any rate the same horoscope for all. And again, if he who is born under the urn of Aquarius will be shipwrecked, how was it that some of the Greeks returning from Troy were sunk together in the furrows of the Eubœan sea? For it is incredible that all these differing much from one another in age should all have been born under Aquarius’ urn. For it cannot be said often that because of one who was destined to perish by sea, all those in the ship should be destroyed along with him. For why should the destiny of this one prevail over that of all, and yet that not all should be saved because of one who was destined to die on land?
6. But since also they make a theory about the influence of the zodiacal signs to which they say the things brought forth are likened, we shall not omit this. For example, they say that he who is born under Leo will be courageous,[38] and he who is born under Virgo straight-haired, pale-complexioned, p. 65. childless and bashful. But these things and those like them deserve laughter rather than serious consideration.[39] For according to them an Ethiopian can be born under Virgo, and if so they allow he will be white, straight-haired and the rest. But I imagine that the ancients gave the names of the lower animals to the stars rather because of arbitrariness[40] than from natural likeness of shape. For what likeness to a bear have the seven stars which stand separate from one another? Or to the head of a dragon those five of which Aratus says:—
7. That these things are not worthy of so much labour is thus proved to the right-thinkers aforesaid, and to those who give no heed to the inflated talk of the Chaldæans, who with assurance of indemnity make kings to disappear p. 66. and incite private persons to dare great deeds.[41] But if he who has given way to evil fails, he who has been deceived does not become a teacher to all whose minds the Chaldæans wish to lead endlessly astray by their failures. For they constrain the minds of their pupils when they say that the same configuration of the stars cannot occur otherwise than by the return of the Great Year in 7777 years.[42] How then can human observation agree[43] in so many ages upon one geniture? And this not once but many times, since the destruction of the cosmos as some say will interrupt the observation, or its gradual transformation will cause to disappear entirely the continuity of historical tradition.[44]] The Chaldaic art must be refuted by more arguments, although we have been recalling it to memory on account of other matters and not for its own sake. But since we have before said that we will omit none of the opinions current among the Gentiles,[45] by reason of the many-voiced craft of the heresies, let us see what they say also who have p. 67. dared to speculate about magnitudes. Who, recognizing the variety of the work of most of them, when another has been utterly deceived in a different manner and has been yet held in high esteem, have dared to say something yet more grandiose than he, so that they may be yet more glorified by those who have already glorified their petty frauds. These men postulate circles and triangular and square measures doubly and triply.[46] There is much theory about this, but it is not necessary for what lies before us.
8. I reckon it enough therefore to declare the marvels described by them. Wherefore I shall employ their epitomes,[47] as they call them, and then turn to other things. They say this:[48] he who fashioned the universe, gave rule to the revolution of the Same and Like, for that alone he left undivided; but the inner motion he divided 6 times and made 7 unequal circles divided by intervals in ratios of 2 and 3, 3 of each, and bade the circles revolve in directions opposite to one another—3 of them to revolve at equal pace, and 4 with a velocity unlike that of the 3, but in p. 68. due proportion.[49] And he says that rule was given to the orbit of the 7, not only because it embraces the orbit of the Other, i. e., the Wanderers; but because it has so much rule, i. e., so much power, that it carries along with it the Wanderers to the opposite positions, bearing them from West to East and from East to West by its own strength. And he says that the same orbit was allowed to be one and undivided, first because the orbits of all the fixed stars are equal in time and not divided into greater and lesser times.[50] And next because they all have the same appearance,[51] which is that of the outermost orbit, while the Wanderers are divided into more and different kinds of movements and into unequal distances from the Earth. And he says that the Other orbit has been cut in 6 places into 7 circles according to ratio.[52] For as many cuts as there are of each, so many segments are there plus a monad. For example if one cut be made,[53] there are 2 segments; if 2 cuts, 3 segments; and so, if a thing be cut 6 times there p. 69. will be 7 segments. And he says that the intervals between them are arranged alternately in ratios of 2 and 3, 3 of each, which he has proved with regard to the constitution of the soul also, as to the 7 numbers. For 3 among them, viz., 2, 4, 8, are doubles from the monad onwards and 3 of them, viz., 3, 9, 27 [triples][54].... But the diameter of the Earth is 80,008 stadia and its perimeter 250,543.[55] And the distance from the Earth’s surface to the circle of the Moon, Aristarchus of Samos writes as ...[56] stadia but Apollonius as 5,000,000 and Archimedes as 5,544,130. And Archimedes says that from the Moon’s circle to that of the Sun is 50,262,065 stadia; from this to the circle of Aphrodite 20,272,065; and from this to the circle of Hermes 50,817,165; and from the same to the circle of p. 70. the Fiery One[57] 40,541,108; and from this to the circle of Zeus 20,275,065; but from this to the circle of Kronos, 40,372,065; and from this to the Zodiac and the last periphery 20,082,005 stadia.
9. The differences from one another of the circles and the spheres in height are also given by Archimedes. He takes the perimeter of the Zodiac at 447,310,000 stadia, so that a straight line from the centre of the Earth to its extreme surface is the sixth part of the said number, and from the surface of the Earth on which we walk to the Zodiac is exactly one-sixth of the said number less 40,000 stadia which is the distance from the centre of the Earth to its surface. And from the circle of Kronos to the Earth, he says, the interval is 2,226,912,711 stadia; and from the p. 71. circle of the Fiery One to the Earth, 132,418,581; and from the Sun to the Earth, 121,604,454; from the Shining One to the Earth, 526,882,259; and from Aphrodite to the Earth, 50,815,160.[58]
10. And about the Moon we have before spoken. The distances and depths[59] of the spheres are thus given by Archimedes, but Hipparchus speaks differently about them, and Apollonius the mathematician differently again. But it is enough for us in following the Platonic theory to think of the intervals between the Wanderers as in ratios of 2 and 3. For thus is kept alive the theory of the harmonious construction of the universe in accordant ratios[60] by the same distances. But the numbers set out by Archimedes and the ratios quoted by the others concerning the distances, if they are not in accordant ratios, that is in those called by p. 72. Plato twofold and threefold, but are found to be outside the chords,[61] would not keep alive the theory of the harmonious construction of the universe. For it is neither probable nor possible that their distances should have no ratio to one another, that is, should be outside the chords and enharmonic scales. Except perhaps the Moon alone, from her waning and the shadows of the Earth, as to which planet alone you may trust Archimedes, that is to say for the distance of the Moon from the Earth. And it will be easy for those who accept this calculation to ascertain the number and the other distances according to the Platonic method by doubling and tripling as Plato demands.[62] If then, according to Archimedes, the Moon is distant from the Earth 5,544,130 stadia, it will be easy by increasing these numbers in ratios of 2 and 3 to find her distance from the rest by taking one fraction of the number of stadia by which the Moon is distant from the Earth.
But since the rest of the numbers stated by Archimedes about the distance of the Wanderers are not in accordant ratios, it is easy to know how they stand in regard to one p. 73. another and in what ratios they have been observed to be. But that the same are not in harmony and accord[63] when they are parts of the cosmos established by harmony is impossible. So then, as the first number (of stadia) by which the Moon is distant from the Earth is 5,544,130, the second number by which the Sun is distant from the Moon being 50,262,065, it is in ratio more than ninefold; and the number of the interval above this being 20,272,065 is in ratio less than one-half. And the number of the interval above this being 50,815,108 is in ratio more than twofold. And the number of the interval above this being 40,541,108 is in ratio more than one and a quarter.[64] And the number of the interval above this being 20,275,065 is in ratio more than half. And the number of the highest interval above this being 40,372,065 is in ratio less than twofold.[65]
11. These same ratios indeed—the more than ninefold, p. 74. less than half, more than twofold, less than one and a quarter, more than half, less than half and less than twofold are outside all harmonies and from them no enharmonic nor accordant system can come to pass. But the whole cosmos and its parts throughout are put together in an enharmonic and accordant manner. But the enharmonic and accordant ratios are kept alive as we have said before by the twofold and threefold intervals. If then we deem Archimedes worthy of faith on the distance given above, i. e., that from the Moon to the Earth, it is easy to find the rest by increasing it in the ratios of 2 and 3. Let the distance from the Earth to the Moon be, according to Archimedes, 5,544,130 stadia. The double of this will be the number of stadia by which the Sun is distant from the Moon, viz., 11,088,260. But from the Earth the Sun is distant 16,632,390 stadia and Aphrodite indeed from the Sun—16,632,390 stadia, but from the Earth 33,264,780. Ares indeed is distant from Aphrodite 22,176,520 stadia but from the Earth 105,338,470. But Zeus is distant from Ares 44,353,040 stadia, but from p. 75 the Earth 149,691,510. Kronos is distant from Zeus 40,691,510 stadia, but from the Earth 293,383,020.[66]
12. Who will not wonder at so much activity of mind produced by so great labour? It seems that this Ptolemy[67] who busies himself with these matters is not without his use to me. This only grieves me that as one but lately born he was not serviceable to the sons of the giants,[68] who, being ignorant of these measurements, thought they were near high heaven and began to make a useless tower. Had he been at hand to explain these measurements to them they would not have ventured on the foolishness. But if any one thinks he can disbelieve this let him take the measurements and be convinced; for one cannot have for the unbelieving a more manifold proof than this. O puffing-up of vainly-toiling soul and unbelieving belief, when Ptolemy is considered wise in everything by those trained in the like wisdom![69]
13. Certain men in part intent on these things as judging p. 76. them mighty and worthy of argument have constructed measureless[70] and boundless heresies. Among whom is one Colarbasus,[71] who undertakes to set forth religion by measures and numbers. And there are others whom we shall likewise point out when we begin to speak of those who give heed to Pythagorean reckoning as if it were powerful and neglect the true philosophy for numbers and elements, thus making vain divinations. Collecting whose words, certain men have led astray the uneducated, pretending to know the future and when they chance to divine one thing aright are not ashamed of their many failures, but make a boast of their one success. Nor shall I pass over their unwise wisdom, but when I have set forth their attempts to establish a religion from these sources, I shall refute them as being disciples of a school inconsistent and full of trickery.
Those then who fancy that they can divine by means of ciphers[73] and numbers, elements[74] and names, make the foundation of their attempted system to be this. They pretend that every number has a root:—in the thousands as many units as there are thousands. For example, the root of 6000 is 6 units, of 7000, 7 units, of 8000, 8 units, and with the rest in the same way. In the hundreds as many hundreds as there are, so the same number of units is the root of them. For example, in 700 there are 7 hundreds: 7 units is their root. In 600 there are 6 hundreds: 6 units is their root. In the same way in the decads: of 80 the root is 8 units, of 40, 4 units, of 10, 1 unit. In the units, the units themselves are the root; for instance, the unit of the 9 is 9, of the 8, 8, of the 7, 7. Thus then must we do with the component parts [of names]. For each element is arranged according to some number. For example, the Nu consists of 50 units; but of 50 units the root is 5, and of the letter p. 78. Nu the root is 5. Let it be granted that from the name we may take certain[75] of its roots. For example, from the name Agamemnon there comes from the Alpha one unit, from the Gamma 3 units, from the other Alpha 1 unit, from the Mu 4 units, from the Epsilon 5 units, from the Mu 4 units, from the Nu 5 units, from the Omega 8 units, from the Nu 5 units, which together in one row will be 1, 3, 1, 4, 5, 4, 5, 8, 5. These added together make 36 units. Again they take the roots of these and they become 3 for the 30, but 6 itself for the 6. Then the 3 and the 6 added together make 9, but the root of 9 is 9. Therefore the name Agamemnon ends in the root 9.
Let the same be done with another name, viz., Hector. The name Hector contains five elements, Epsilon, Kappa, Tau, Omega and Rho.[76] The roots of these are 5, 2, 3, 8, 1; these added together make 19 units. Again, the root of the 10 is 1, of the 9, 9, which added together make 10. The root of the 10 is one unit. Therefore the name of Hector when counted up[77] has made as its root one unit.
But it is easier to work this way. Divide by 9 the roots ascertained from the elements, as we have just found 19 units from the name Hector, and read the remaining root. For example, if I divide the 19 by 9, there remains a unit, for twice 9 is 18, and the remainder is a unit. For if I subtract 18 from the 19, the remainder is a unit. Again, of the name Patroclus[78] these numbers 8, 1, 3, 1, 7, 2, 3, 7, 2 are the roots; added together they make 34 units. The remainder of these units is 7, viz., 3 from the 30 and 4 from the 4. Therefore 7 units are the root of the name Patroclus. Those then who reckon by the rule of 9 take the 9th part of the number collected from the roots and describe the remainder as the sum of the roots; but those who reckon by the rule of 7 take the 7th part. For example, in the name Patroclus the aggregate of the roots is 34 units. This divided into sevens makes 4 sevens, which are 28; the p. 80. remainder is 6 units. He says that by the rule of 7, 6 is the root of the name Patroclus.[79] If, however, it be 43, the 7th part, he says, is 42, for 7 times 6 is 42, and the remainder is 1. Therefore the root from the 43 by the rule of 7 becomes a unit. But we must take notice of what happens if the given number when divided has no remainder,[80] as for example, if from one name, after adding together the roots, I find, e. g., 36 units. But 36 divided by 9 is exactly 4 enneads (for 9 times 4 is 36 and nothing over). Thus, he says the 9 itself is plainly the root. If again we divide the number 45 we find 9 and no remainder (for 9 times 5 is 45 and nothing over), in such cases we say the root is 9. And in the same way with the rule of 7: if, e. g., we divide 28 by 7 we shall have nothing over (for 7 times 4 is 28 and nothing left), [and] they say the root is 7. Yet when he reckons up the names and finds the same letter twice, he counts it only once. For example, the name p. 81. Patroclus has the Alpha twice and the Omicron twice,[81] therefore he counts the Alpha only once and the Omicron only once. According to this, then, the roots will be 8, 3, 1, 7, 2, 3, 2, and added together make 27,[82] and the root of the name by the rule of 9 will be the 9 itself and by that of 7, 6.
In the same way Sarpedon, when counted, makes by the rule of 9, 2 units; but Patroclus makes 9: Patroclus conquers. For when one number is odd and the other even, the odd conquers if it be the greater. But again if there were an 8, which is even, and a 5, which is odd, the 8 conquers, for it is greater. But if there are two numbers, for example, both even or both odd, the lesser conquers. But how does Sarpedon by the rule of 9 make 2 units? The element Omega is omitted; for when there are in a name the elements Omega and Eta, they omit the Omega p. 82. and use one element. For they say that they both have the same power, but are not to be counted twice, as has been said above. Again, Ajax (Αἴας)[83] makes 4 units, and Hector by the rule of 9 only one. But the 4 is even while the unit is odd. And since we have said that in such cases the greater conquers, Ajax is the victor. Take again Alexandros[84] and Menelaus. Alexandros has an individual[85] name [Paris]. The name Paris makes by the rule of 9, 4; Menelaus by the same rule 9, and the 9 conquers the 4. For it has been said that when one is odd and the other even, the greater conquers, but when both are even or both odd, the lesser. Take again Amycus and Polydeuces. Amycus makes by the rule of 9, 2 units, and Polydeuces 7: Polydeuces conquers. Ajax and Odysseus contended together in the funereal games. Ajax makes by the rule of 9, 4 units, and Odysseus by the same rule 8.[86] Is there not (here) then some epithet of Odysseus and not his individual name, for he conquered? According to the numbers Ajax conquers, but tradition says Odysseus. Or take again Achilles and Hector. Achilles by the rule of 9 makes 4; p. 83. Hector 1; Achilles conquers. Take again Achilles and Asteropæus. Achilles makes 4, Asteropæus 3;[87] Achilles conquers. Take again Euphorbus and Menelaus. Menelaus has 9 units, Euphorbus 8; Menelaus conquers.
But some say that by the rule of 7, they use only the vowels, and others that they put the vowels, semi-vowels and consonants by themselves, and interpret each column separately. But yet others do not use the usual numbers, but different ones. Thus, for example, they will not have Pi to have as a root 8 units, but 5 and the element Xi as a root 4 units; and turning about every way, they discover nothing sane. When, however, certain competitors contend a second time,[88] they take away the first element, and when a third, the two first elements of each, and counting up the rest, they interpret them.
p. 84.2. I should think that the design of the arithmeticians has been plainly set forth, who deem that by numbers and names they can judge life. And I notice that, as they have time to spare and have been trained in counting, they have wished by means of the art handed down to them by children to proclaim themselves well-approved diviners, and, measuring the letters topsy-turvy, have strayed into nonsense. For when they fail to hit the mark, they say in propounding the difficulty that the name in question is not a family name but an epithet; as also they plead as a subterfuge in the case of Ajax and Odysseus. Who that founds his tenets on this wonderful philosophy and wishes to be called heresiarch, will not be glorified?
1. But since there is another and more profound art among the all-wise investigators of the Greeks, whose disciples the heretics profess themselves because of the use they make of their opinions for their own designs, as we shall show before long, we shall not keep silence about this. This is the divination or rather madness by metoposcopy. p. 85. There are those who refer to the stars the forms of the types and patterns[90] and natures of men, summing them up by their births under certain stars. This is what they say: Those born under Aries will be like this, to wit, long-headed, red-haired, with eyebrows joined together, narrow forehead, sea-green eyes, hanging cheeks, long nose, expanded nostrils, thin lips, pointed chin, and wide mouth. They will partake, he says, of such a disposition as this: forethinking, versatile, cowardly, provident, easy-going, gentle, inquisitive, concealing their desires, equipped for everything, ruling more by judgment than by strength, laughing at the present, skilled writers, faithful, lovers of strife, provoking to controversy, given to desire, lovers of boys, understanding, turning from their own homes, displeased p. 86. with everything, litigious, madmen in their cups, contemptuous, casting away somewhat every year, useful in friendship by their goodness. Most often they die in a foreign land.[91]
2. Those born under Taurus will be of this type: round-headed, coarse-haired, with broad forehead, oblong eyes and great eyebrows if dark; if fair, thin veins, sanguine complexion, large and heavy eyelids, great ears, round mouth, thick nose, widely-open nostrils, thick lips. They are strong in their upper limbs, but are sluggish from the hips downwards from their birth. The same are of a disposition pleasing, understanding, naturally clever, religious, just, rustical, agreeable, laborious[92] after twelve years old, easily irritated, leisurely. Their appetite is small, they are quickly satisfied, wishing for many things, provident, thrifty towards themselves, liberal towards others; as a class they are sorrowful, useless in friendship, useful because of their minds, enduring ills.
p. 87.3. The type of these under Gemini: red-faced, not too tall in stature, even-limbed, eyes black and beady,[93] cheeks drawn downwards, coarse mouth, eyebrows joined together. They rule all that they have, are rich at the last, niggardly, thrifty of their own, profuse in the affairs of Venus, reasonable, musical, cheats. The same are said (by other writers) to be of this disposition: learned, understanding, inquisitive, self-assertive, given to desire, thrifty with their own, liberal, gentle, prudent, crafty, wishing for many things, calculators, litigious, untimely, not lucky. They are beloved by women, are traders, but not very useful in friendship.
p. 88.4. The type of those under Cancer: not great in stature, blue-black hair, reddish complexion, small mouth, round head, narrow forehead, greenish eyes, sufficiently beautiful, limbs slightly irregular. Their disposition: evil, crafty, skilled in plots, insatiable, thrifty, ungraced, servile, unhelpful, forgetful. They neither give back what is another’s nor demand back their own; useful in friendship.
5. The type of those under Leo: round head, reddish hair, large wrinkled forehead, thick ears, stiff-necked, partly bald, fiery complexion, green-gray eyes, large jaws, coarse mouth, heavy upper limbs, great breast, lower parts small. Their disposition is: self-assertive, immoderate, self-pleasers, wrathful, courageous, scornful, arrogant, never deliberating, no talkers, indolent, addicted to custom, given up to the things of Venus, fornicators, shameless, wanting in faith, importunate for favour, audacious, niggardly, rapacious, celebrated, helpful to the community, useless in friendship.
p. 89.6. The type of those under Virgo: with fair countenance, eyes not great but charming, with dark eyebrows close together, vivacious and swimming.[94] But they are slight in body, fair to see, with hair beautifully thick, large forehead, prominent nose. Their disposition is: quick at learning, moderate, thoughtful, playful, erudite, slow of speech, planning many things, importunate for favour, observing all things and naturally good disciples. They master what they learn, are moderate, contemptuous, lovers of boys, addicted to custom, of great soul, scornful, careless of affairs giving heed to teaching, better in others’ affairs than in their own; useful for friendship.
7. The type of those under Libra: with thin bristling hair, reddish and not very long, narrow wrinkled forehead, beautiful eyebrows close together, fair eyes with black pupils, broad but small ears, bent head, wide mouth. Their disposition is: understanding, honouring the gods, talkative to one another, traders, laborious, not keeping p. 90. what they get, cheats, not loving to take pains in business,[95] truthful, free of tongue, doers of good, unlearned, cheats, addicted to custom, careless, unsafe to treat unjustly.[96] They are scornful, derisive, sharp, illustrious, eavesdroppers, and nothing succeeds with them. Useful for friendship.
8. The type of those under Scorpio: with maidenly countenance, well shaped and pale,[97] dark hair, well-formed eyes, forehead not wide and pointed nose, ears small and close (to the head), wrinkled forehead, scanty eyebrows, drawn-in cheeks. Their disposition is: crafty, sedulous, cheats, imparting their own plans to none, double-souled, ill-doers, contemptuous, given to fornication, gentle, quick at learning. Useless for friendship.
9. The type of those under Sagittarius: great in stature, square forehead, medium eyebrows joined together, hair p. 91. abundant, bristling and reddish. Their disposition is: gracious as those who have been well brought up, simple, doers of good, lovers of boys, addicted to custom, laborious, loving and beloved, cheerful in their cups, clean, passionate, careless, wicked, useless for friendship, scornful, great-souled, insolent, somewhat servile,[98] useful to the community.
10. The type of those under Capricorn: with reddish body, bristling, greyish hair,[99] round mouth, eyes like an eagle, eyebrows close together, smooth forehead, inclined to baldness, the lower parts of the body the stronger. Their disposition is: lovers of wisdom, scornful and laughing at the present, passionate, forgiving, beautiful, doers of good, lovers of musical practice, angry in their cups, jocose, addicted to custom, talkers, lovers of boys, cheerful, friendly, beloved, provokers of strife, useful to the community.
11. The type of those under Aquarius: square in stature, small mouth, narrow small, fierce eyes. (Their disposition) is: commanding, ungracious, sharp, seeking the easy path, p. 92. useful for friendship and to the community. Yet they live on chance affairs and lose their means of gain. Their disposition is:[100] reserved, modest, addicted to custom, fornicators, niggards, painstaking in business, turbulent, clean, well-disposed, beautiful, with great eyebrows. Often they are in small circumstances and work at (several) different trades. If they do good to any, no one gives them thanks.
12. The type of those under Pisces: medium stature, with narrow foreheads like fishes, thick hair. They often become grey quickly. Their disposition is: great-souled, simple, passionate, thrifty, talkative. They will be sleepy at an early age, they want to do business by themselves, illustrious, venturesome, envious, litigious, changing their place of abode, beloved, fond of dancing.[101] Useful for friendship.
13. Since we have set forth their wonderful wisdom, and have not concealed their much-laboured art of divination by intelligence,[102] neither shall we be silent on the folly into p. 93. which their mistakes in these matters lead them. For how feeble are they in finding a parallel between the names of the stars and the forms and dispositions of men? For we know that those who at the outset chanced upon the stars, naming them according to their own fancy, called them by names for the purpose of easily and clearly recognizing them. For what likeness is there in these names to the appearance of the Zodiacal signs, or what similar nature of working and activity, so that any one born under Leo should be thought courageous,[103] or he who is born under Virgo moderate, or under Cancer bad, and those under[104]....
(The gap here caused by the mutilation of the MS. was probably filled by a description of the mode of divination by enquiry of a spirit or dæmon which was generally made in writing, as Lucian describes in his account of the imposture of Alexander of Abonoteichos. The MS. proceeds.)
... And he (i. e., the magician) taking some paper, orders the enquirer to write down what it is he wishes to enquire of the dæmons.[106] Then he having folded up the paper and given it to the boy,[107] sends it away to be burned so that the smoke carrying the letters may go hence to the dæmons. But while the boy is doing what he is commanded, he first tears off equal parts of the paper, and on some other parts p. 94. of it, he pretends that the dæmons write in Hebrew letters. Then having offered up the Egyptian magicians’ incense called Cyphi,[108] he scatters these pieces of paper over the offering. But what the enquirer may have chanced to write having been put on the coals is burned. Then, seeming to be inspired by a god, the magician rushes into the inner chamber[109] with a loud and discordant cry unintelligible to all. But he bids all present to enter and cry aloud, invoking Phrēn[110] or some other dæmon. When the spectators have entered and are standing by, he flings the boy on a couch and reads to him many things, sometimes in the Greek tongue, sometimes in the Hebrew, which are the incantations usual among magicians. And having made libation, he begins the sacrifice. And he having put copperas[111] in the libation bowl[112] and when the drug is dissolved sprinkling with it the paper which had forsooth been discharged of writing, he compels the hidden and concealed letters again to come to light, whereby he learns what the enquirer has written.
p. 95.And if one writes with copperas and fumigates it with a powdered gall-nut, the hidden letters will become clear. Also if one writes (with milk) and the paper is burned and the ash sprinkled on the letters written with the milk, they will be manifest.[113] And urine and garum[114] also and juice of the spurge and of the fig will have the same effect.
But when he has thus learned the enquiry, he thinks beforehand in what fashion he need reply. Then he bids the spectators come inside bearing laurel-branches and shaking them[115] and crying aloud invocations to the dæmon Phrēn. For truly it is fitting that he should be invoked by them and worthy that they should demand from dæmons what they do not wish to provide on their own account, seeing that they have lost their brains.[116] But the confusion of the noise and the riot prevents them following what the magician is thought to do in secret. What this is, it is time to say.
Now it is very dark at this point. For he says that it is impossible for mortal nature to behold the things of the gods, for it is enough to talk with them. But having made the boy lie down on his face, with two of those little writing tablets on which are written in Hebrew letters p. 96. forsooth[117] such things as names of dæmons, on each side of him, he says (the god) will convey the rest into the boy’s ears. But this is necessary to him, in order that he may apply to the boy’s ears a certain implement whereby he can signify to him all that he wishes. And first he rings[118] (a gong) so that the boy may be frightened, and secondly he makes a humming noise, and then thirdly he speaks through the implement what he wishes the boy to say, and watches carefully the effect of the act. Thereafter he makes the spectators keep silence, but bids the boy repeat what he has heard from the dæmons. But the implement which is applied to the ears is a natural one, to wit, the wind-pipe of the long-necked cranes or storks or swans. If none of these is at hand, the art has other means at its disposal. p. 97. For certain brass pipes, fitting one into the other and ending in a point are well suited to the purpose through which anything the magician wishes may be spoken into the ears. And these things the boy hearing utters when bidden in a fearful way, as if they were spoken by dæmons. And if one wraps a wet hide round a rod and having dried it and bringing the edges together fastens them closely, and then taking out the rod, makes the hide into the form of a pipe, it has the same effect. And if none of these things is at hand, he takes a book and, drawing out from the inside as much as he requires, pulls it out lengthways and acts in the same way.[119]
But if he knows beforehand that any one present will ask a question, he is better prepared for everything. And if he has learned the question beforehand he writes it out with the drug (aforesaid) and as being prepared is thought more adept for having skilfully written what was about to be asked. But if he does not know, he guesses at it, and exhibits some roundabout phrase of double and various meaning, so that the answer of the oracle being meaningless will do for many things at the beginning, but at the end of the events will be thought a prediction of what has happened. p. 98. Then having filled a bowl with water, he puts at the bottom of it the paper with apparently nothing written on it, but at the same time putting in the copperas. For thus there floats to the surface the paper bearing the answer which he has written. To the boy also there often come fearful fancies; for truly the magician strikes blows in abundance to terrify him. For, again casting incense into the fire, he acts in this fashion. Having covered a lump of the so-called quarried salts[120] with Tyrrhenian wax and cutting in halves the lump of incense, he puts between them a lump of the salt and again sticking them together throws them on the burning coals and so leaves them. But when the incense is burnt, the salts leaping up produce an illusion as if some strange and wonderful thing were happening. But indigo black[121] put in the incense produces a blood-red flame as we have before said.[122] And he makes a liquid like blood by mixing wax with rouge and as I have said, putting the wax in the incense. And he makes the coals to move by putting under them stypteria[123] cut in pieces, and when it melts and swells up like bubbles, the coals are moved.
p. 99.2. And they exhibit eggs different (from natural ones) in this way. Having bored a hole in the apex at each end and having extracted the white, and again plunged the egg in boiling water, put in either red earth from Sinope[124] or writing ink. But stop up the holes with pounded eggshell made into a paste with the juice of a fig.
3. This is the way they make sheep cut off their own heads. Secretly anointing the sheep’s throat with a caustic drug, he fixes near the beast a sword and leaves it there. But the sheep, being anxious to scratch himself, leans (heavily) on the knife, rubs himself along it, kills himself and must needs almost cut off his head. And the drug is bryony and marsh salt and squills in equal parts mixed together. So that he may not be seen to have the drug with him, he carries a horn box made double, the visible part of which holds frankincense and the invisible the drug. And he also puts quicksilver into the ears of the animal that is to die. But this is a death-dealing drug.
4. But if one stops up the ears of goats with salve, they say they will shortly die because prevented from breathing. p. 100. For they say that this is with them the way in which the intaken air is breathed forth. And they say that a ram dies if one should bend him backwards against the sun.[125] But they make a house catch fire by anointing it with the ichor of a certain animal called dactylus;[126] and this is very useful because of sea-water. And there is a sea-foam heated in an earthen jar with sweet substances, which if you apply to it a lighted lamp catches fire and is inflamed, but does not burn at all if poured on the head. But if you sprinkle it with melted gum, it catches fire much better; and it does better still if you also add sulphur to it.
5. Thunder is produced in very many ways. For very many large stones rolled from a height over wooden planks and falling upon sheets of brass make a noise very like thunder. And they coil a slender cord round the thin p. 101. board on which the wool-carders press cloth, and then spin the board by whisking away the string when the whirring of it makes the sound of thunder. These tricks they play thus; but there are others which I shall set forth which those who play them also consider great. Putting a cauldron full of pitch upon burning coals, when it boils they plunge their hands in it and are not burned; and further they tread with naked feet upon coals of fire and are not burned. And also putting a pyramid of stone upon the altar, they make it burn and from its mouth it pours forth much smoke and fire. Then laying a linen cloth upon a pan of water and casting upon it many burning coals, the linen remains unburnt. And having made darkness in the house, the magician claims to make gods or dæmons enter in, and if one somehow asks that Esculapius shall be displayed he makes invocation, saying thus:—