Chapter X: Book IV: Diviners and Magicians (2)

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 [Sidenote: 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:--

“Apollo’s son, once dead and again undying!
I call on thee to come as a helper to my libations.
[Sidenote: p. 102.] Who erst the myriad tribes of fleeting dead
In the ever-mournful caves of wide Tartarus
Swimming the stream hard to cross and the rising tide,
Fatal to all mortal men alike,
Or wailing by the shore and bemoaning inexorable things
These thyself did rescue from gloomy Persephoneia.
Whether thou dost haunt the seat of holy Thrace
Or lovely Pergamum or beyond these Ionian Epidaurus
Hither, O blessed one, the prince of magicians calls thee to be
present here.”[127]

6. But when he has made an end of this mockery a fiery Esculapius appears on the floor. Then having put in the midst a bowl of water,[128] he invokes all the gods and they are at hand. For if the spectator lean over and gaze into the bowl, he will see all the gods and Artemis leading on [Sidenote: p. 103.] her baying hounds. But we shall not hesitate to tell the story of these things and how they undertake them. For the magician plunges his hands in the cauldron of pitch which appears to be boiling; but he throws into it vinegar and soda[129] and moist pitch and heats the cauldron gently. And the vinegar having mingled with the soda, on getting a little hot, moves the pitch so as to bring bubbles to the surface and gives the appearance of boiling only. But the magician has washed his hands many times in sea-water, thanks to which it does not burn him much if it be really boiling. And if he has after washing them anointed his hands with myrtle-juice and soda and myrrh[130] mixed with vinegar he is not burned (at all). But the feet are not burned if he anoints them with icthyokolla and salamander.[131] And this is the true cause of the pyramid flaming like a torch, although it is of stone. A paste of Cretan earth[132] is moulded into the shape of a pyramid,--but the colour is like a milk-white stone,--in this fashion. He has soaked the piece of earth in much oil, has put it on the coals, and when heated, has again soaked it and heated it a second and third time and many a time afterwards, whereby he so prepares [Sidenote: p. 104.] it that it will burn even if plunged in water; for it holds much oil within itself. But the altar catches fire when the magician is making libation, because it contains freshly-burned lime instead of ashes and finely-powdered frankincense and much ... and of ... of anointed torches and self-flowing and hollow nutshells having fire within them.[133] But he also sends forth smoke from his mouth after a brief delay by putting fire into a nutshell and wrapping it in tow and blowing it in his mouth.[134] The linen cloth laid on the bowl of water whereon he puts the coals is not burned, because of the sea-water underneath, and its being itself steeped in sea-water and then anointed with white of egg and a solution of alum. And if also one mixes with this the juice of evergreens and vinegar and a long time beforehand anoint it copiously with these, after being dipped in the drug it remains altogether incombustible.[135]

7. Since then we have briefly set forth what can be done with the teachings which they suppose to be secret, we have [Sidenote: p. 105.] displayed their easy system according to Gnosis.[136] Nor do we wish to keep silence as to this necessary point, that is, how they unseal letters and again restore them with the same seals (apparently intact). Melting pitch, resin, sulphur and also bitumen in equal parts, and moulding it into the form of a seal impression, they keep it by them. But when the opportunity for unsealing a letter[137] arrives, they moisten the tongue with oil, lick the seal, and warming the drug before a slow fire press the seal upon it and leave it there until it is altogether set, when they use it after the manner of a signet. But they say also that wax with pine resin has the same effect and so also 2 parts of mastic with 1 of bitumen. And sulphur alone does fairly well and powdered gypsum diluted with water and gum.[138] This certainly does most beautifully for sealing molten lead. And the effect of [Sidenote: p. 106.] Tyrrhenian wax and shavings of resin and pitch, bitumen, mastic and powdered marble in equal parts all melted together, is better than that of the other (compounds) of which I have spoken, but that of the gypsum is no worse. Thus then they undertake to break the seals when seeking to learn what is written within them. These contrivances I shrank from setting out in the book,[139] seeing that some ill-doer taking hints from them[140] might attempt (to practise) them. But now the care of many young men capable of salvation has persuaded me to teach and declare them for the sake of protection (against them). For as one person will use them for the teaching of evil, so another by learning them will be protected (against them) and the very magicians, corruptors of life as they are, will be ashamed to practise the art. But learning that the same (tricks) have been taught beforehand, they will perhaps be hindered in their perverse foolishness. In order, however, that the seal may not be broken in this way, let any one seal with swine’s fat and mix hairs with the wax.[141]

8. Nor shall I be silent about their lecanomancy[142] which is an imposture. For having prepared some closed chamber [Sidenote: p. 107.] and having painted its ceiling with cyanus, they put into it for the purpose certain utensils of cyanus[143] and fix them upright. But in the midst a bowl filled with water is set on the earth, which with the reflection of the cyanus falling upon it shows like the sky. But there is a certain hidden opening in the floor over which is set the bowl, the bottom of which is glass, but is itself made of stone. But there is underneath a secret chamber in which those in the farce[144] assembling present the dressed-up forms of the gods and dæmons which the magician wishes to display. Beholding whom from above the deceived person is confounded by the magicians’ trickery and for the rest believes everything which (the officiator) tells him. And (this last) makes (the figure of) the dæmon burn by drawing on the wall the figure he wishes, and then secretly anointing it with a drug compounded in this way ...[145] with Laconian and Zacynthian bitumen. Then as if inspired by Phœbus, he brings the lamp near the wall, and the drug having caught light is on fire.

But he manages that a fiery Hecate should appear to be flying through the air thus: Having hidden an accomplice in what place he wills, and taking the dupes on one side, he prevails on them by saying that he will show them the [Sidenote: p. 108.] fiery dæmon riding through the air. To whom he announces that when they see the flame in the air, they must quickly save their eyes by falling down and hiding their faces until he shall call them. And having thus instructed them, on a moonless night, he declaims these verses:--

Infernal and earthly and heavenly Bombo,[146] come.
Goddess of waysides, of cross-roads, lightbearer, nightwalker,
Hater of the light, lover and companion of the night,
Who rejoicest in the baying of hounds and in purple blood;
Who dost stalk among corpses and the tombs of the dead
Thirsty for blood, who bringest fear to mortals
Gorgo and Mormo and Mene and many-formed one.
Come thou propitious to our libations![147]

9. While he speaks thus, fire is seen borne through the air, and the spectators terrified by the strangeness of the sight, cover their eyes and cast themselves in silence on the earth. But the greatness of the art contains this device. [Sidenote: p. 109.] The accomplice, hidden as I have said, when he hears the incantation drawing to a close, holding a hawk or kite wrapped about with tow, sets fire to it and lets it go. And the bird scared by the flame is carried into the height and makes very speedy flight. Seeing which, the fools hide themselves as if they had beheld something divine. But the winged one whirled about by the fire, is borne whither it may chance and burns down now houses and now farm-buildings. Such is the prescience of the magicians.

10. But they show the moon and stars appearing on the ceiling in this way. Having previously arranged in the centre part of the ceiling a mirror, and having placed a bowl filled with water in a corresponding position in the middle of the earthen floor, but a lamp showing dimly[148] has been placed between them and above the bowl, he thus produces the appearance of the moon from the reflection by means of the mirror. But often the magician hangs aloft[149] near the ceiling a drum on end, the same being kept covered by the accomplice by some cloth so that it may not show before its time; and a lamp having been put behind it, when he makes the agreed signal to the accomplice, the last-named takes away so much of the [Sidenote: p. 110.] covering as will give a counterfeit of the moon in her form at that time.[150] But he anoints the transparent parts of the drum with cinnabar and gum....[151] And having cut off the neck and bottom of a glass flask, he puts a lamp within and places around it somewhat of the things necessary for the figures shining through, which one of the accomplices has concealed on high. After receiving the signal, this last lets fall the contrivances from the receptacle hung aloft, so that the moon appears to have been sent down from heaven. And the like effect is produced by means of jars in glass-like forms.[152] And it is by means of the jar that the trick is played within doors. For an altar having been set up, the jar containing a lighted lamp stands behind it; but there being many more lamps (about), this nowise appears. When therefore the enchanter invokes the moon, he orders all the lamps to be put out, but one is left dim and then the light from the jar is reflected on to the ceiling and gives the illusion of the moon to the spectators, the [Sidenote: p. 111.] mouth of the jar being kept covered for the time which seems to be required that the image of the crescent moon may be shown on the ceiling.

11. But the scales of fishes or of the “hippurus”[153] make stars seem to be when they are moistened with water and gum and stuck upon the ceiling here and there.

12. And they create the illusion of an earthquake, so that everything appears to be moving, ichneumon’s dung being burned upon coal with magnetic iron ore[154]....

13. But they display a liver appearing to bear an inscription. On his left hand (the magician) writes what he wishes, adapting it to the enquiry, and the letters are written with nut-galls and strong vinegar. Then taking up the liver, which rests in his left hand, he makes some delay, and it receives the impression and is thought to have been inscribed.

14. And having placed a skull on the earth, they make it speak in this fashion. It is made out of the omentum of [Sidenote: p. 112.] an ox,[155] moulded with Tyrrhenian wax and gypsum and when it is made and covered with the membrane, it shows the semblance of a skull. The which seems to speak by the use of the implement and in the way we have before explained in the case of the boys. Having prepared the wind-pipe of a crane or some such long-necked bird and putting it secretly into the skull, the accomplice speaks what (the magician) wishes. And when he wants it to vanish, he appears to offer incense and putting round it a quantity of coals the wax receiving the heat of which melts, and thus the skull is thought to have become invisible.[156]

15. These and ten thousand such are the works of the magicians, which, by the suitableness of the verses and of the belief-inspiring acts performed, beguile the fancy of the thoughtless. The heresiarchs struck with the arts of these (magicians) imitate them, handing down some of their doctrines in secrecy and darkness, but paraphrasing others as if they were their own. Thanks to this, as we wish to remind the public, we have been the more anxious to leave behind us no place for those who wish to go astray. But we have been led away not without reason into certain secrets of the magicians which were not [Sidenote: p. 113.] altogether necessary for the subject,[157] but which were thought useful as a safeguard against the rascally and inconsistent art of the magicians. Since, now, as far as one can guess,[158] we have set forth the opinions of all, having bestowed much care on making it clear that the things which the heresiarchs have introduced into religion as new are vain and spurious, and probably are not even among themselves thought worthy of discussion, it seems proper to us to recall briefly and summarily what has been before said.

5. _Recapitulation._

1. Among all the philosophers and theologists[159] who are enquiring into the matter throughout the inhabited world, there is no agreement concerning God, as to what He is or whence (He came).[160] For some say that He is fire, some spirit, some water, others earth. But every one of these elements contains something inferior and some of them are defeated by the others. But this has happened to the world’s sages, which indeed is plain to those who think, [Sidenote: p. 114.] that in view of the greatness of creation, they are puzzled as to the substance of the things which are, deeming them too great for it to be possible for them to have received birth from another. Nor yet do they represent the universe itself taken collectively[161] to be God. But in speculation about God every one thought of something which he preferred among visible things as the Cause. And thus gazing upon the things produced by God and on those which are least in comparison with His exceeding greatness, but not being capable of extending their mind to the real God, they declared these things to be divine.

The Persians, however, deeming that they were further within the truth (than the rest) said that God was a shining light comprised in air. But the Babylonians said that darkness was God, which appears to be the sequence of the other opinion; for day follows night and night day.[162]

2. But the Egyptians, deeming themselves older than all, have subjected the power of God to ciphers,[163] and calculating the intervals of the fates by Divine inspiration[164] said that God [Sidenote: p. 115.] was a monad both indivisible and itself begetting itself, and that from this (monad) all things were made. For it, they say, being unbegotten, begets the numbers after it; for example, the monad added to itself begets the dyad, and added in the like way the triad and tetrad up to the decad, which is the beginning and the end of the numbers. So that the monad becomes the first and tenth through the decad being of equal power and being reckoned as a monad, and the same being decupled becomes a hecatontad and again is a monad, and the hecatontad when decupled will make a chiliad, and it again will be a monad. And thus also the chiliads if decupled will complete the myriad and likewise will be a monad. But the numbers akin to the monad by indivisible comparison are ascertained to be 3, 5, 7, 9.[165] There is, however, also a more natural affinity of another number with the monad which is that by the operation of the spiral of 6 circles[166] of the dyad according to the [Sidenote: p. 116.] even placing and separation of the numbers. But the kindred number is of the 4 and 8. And these receiving added virtue from numbers of the monad, advanced up to the four elements, I mean spirit and fire, water and earth. And having created from these the masculo-feminine cosmos,[167] he prepared and arranged two elements in the upper hemisphere, (to wit) spirit and fire, and he called this the beneficent hemisphere of the monad and the ascending and the masculine. For the monad, being subtle, flies to the most subtle and purest part of the æther. The two other elements being denser, he assigns to the dyad (to wit) earth and water, and he calls this the descending hemisphere and feminine and maleficent. And again the two upper elements when compounded with themselves have in themselves the male and the female for the fruitfulness and increase of the universals. And the fire is masculine, but the spirit feminine: and again the water is masculine and the earth feminine.[168] And thus from the beginning the fire lived with the spirit and the water with the earth. For as the power of the spirit is the fire, so also (the power) of the earth is the water....

[Sidenote: p. 117.] And the same elements counted and resolved by subtraction of the enneads,[169] properly end some in the male number, others in the female. But again the ennead is subtracted for this cause, because the 360 degrees of the whole circle consist of enneads, and hence the 4 quarters of the cosmos are (each) circumscribed by 90 complete degrees. But the light is associated with the monad and the darkness with the dyad, and naturally life with the light and death with the dyad, and justice with life and injustice with death. Whence everything engendered among the male numbers is benefic, and (everything engendered) among the female numbers is malefic. For example, they reckon that the monad--so that we may begin from this--becomes 361, which ends in a monad, the ennead(s) being subtracted. Reckon in the same way: the dyad becomes 605; subtract the enneads, it ends in a dyad and each is (thus) carried back to its own.[170]

3. With the monad, then, as it is benefic, there are [Sidenote: p. 118.] associated names which end in the uneven number,[171] and they say that they are ascending and male and benefic when observed; but that those which end in an even number are considered descending and female and malefic. For they say that nature consists of opposites, to wit, good and bad, as right and left, light and darkness, night and day, life and death. And they say this besides: that they have calculated the name of God and that it results in a pentad [or in an ennead],[172] which is uneven and which written down and wrapped about the sick works cures. And thus a certain plant (whose name) ends in this number when tied on in the same way is effective by the like reckoning of the number. But a doctor also cures the sick by a like calculation. But if the calculation be contrary, he does not make cures easily. Those who give heed to these numbers count all numbers like it which have the same meaning, some [Sidenote: p. 119.] according to the vowels alone, others according to the total of the numbers.[173] Such is the wisdom of the Egyptians, whereby, while glorifying the Divine, they think they understand it.

6. _Of the Divination by Astronomy._[174]

We seem then to have set forth these things also sufficiently. But since I consider that not one tenet of this earthy and grovelling wisdom has been passed over, I perceive that our care with regard to the same things has not been useless. For we see that our discourse has been of great use not only for the refutation of heresies, but also against those who magnify these things.[175] Those who happen to notice the manifold care taken by us will both wonder at our zeal and will neither despise our painstaking nor denounce Christians as fools when they see what themselves have foolishly believed. And besides this, the discourse will timely instruct those lovers of learning who give heed to the truth, making them more wise to easily overthrow those who have dared to mislead them--for they will have learned not only the principles of the heresies, but also the so-called opinions of the [Sidenote: p. 120.] sages. Not being unacquainted with which, they will not be confused by them as are the unlearned, nor misled by some who exercise a certain power, but will keep a watch upon those who go astray.

2. Having therefore sufficiently set forth (our) opinions, it remains for us to proceed to the subject aforesaid, when, after we have proved what we arranged concerning the heresies, and have forced the heresiarchs to restore to everyone his own, we shall exhibit (these heresiarchs) stripped (of all originality) and by denouncing the folly of their dupes we shall persuade them to return again to the precious haven of the truth. But in order that what has been said may appear more clearly to the readers,[176] it seems to us well to state the conclusions of Aratus as to the disposition of the stars in the heaven. For there are some who by likening them to the words of the Scriptures turn them into allegories and seek to divert the minds of those who listen to them by leading them with persuasive words whither they wish, and pointing out to them strange marvels like those of the transfers to the stars[177] alleged by them. They who while gazing upon the outlandish wonder are caught by their admiration for trifles are like the bird called the owl,[178] [Sidenote: p. 121.] whose example it will be well to narrate in view of what follows. Now this animal presents no very different appearance from that of the eagle whether in size or shape; but it is caught in this way. The bird-catcher, when he sees a flock alighting anywhere, claps his hands, pretends to dance, and thus gradually draws near to the birds; but they, struck by the unwonted sight, become blind to everything else. Others of the party, however, who are ready on the ground coming behind the birds easily capture them while they are staring at the dancer. Wherefore I ask that no one who is struck by the wonders of whose who interpret the heaven shall be taken in like the owl. For the dancing and nonsense of such (interpreters) is trickery and not truth. Now Aratus speaks thus:--

“Many and like are they, going hither and thither,
Daily they wheel in heaven always and ever [that is, all the stars]
Yet none changes his abode[179] ever so little: but with perfect
exactness
Ever the Pole is fixed, and holds the earth in the midst of all
As equipoise of all, and around it leads Heaven itself.”--
(Aratus, _Phæn._, vv. 45, 46.)

[Sidenote: p. 122.] 3. He says that the stars in heaven are πολέας, that is, turning,[180] because of their going about ceaselessly from East to West and from West to East in a spherical figure. But he says there is coiled round the Bears themselves, like the stream of some river, a great marvel of a terrible dragon, and this it is, he says, that the Devil in the (Book of) Job says to God: “I have been walking to and fro under heaven and going round about,”[181] that is, turning hither and thither and inspecting what is happening. For they consider that the Dragon is set below the Arctic Pole, from this highest pole gazing upon all things and beholding all things, so that none of those that are done shall escape him. For though all the stars in the heaven can set, this Pole alone never sets, but rising high above the horizon inspects all things and beholds all things, and nothing of what is done, he says, can escape him.

“Where (most)
Settings and risings mingle with one another.”--
(Aratus, _Phæn._, v. 61.)

[Sidenote: p. 123.] he says, indeed, that his head is set. For over against the rising and setting of the two hemispheres lies the head of Draco, so that, he says, nothing escapes him immediately either of things in the West or of things in the East, but the Beast knows all things at once. And there over against the very head of Draco is the form of a man made visible by reason of the stars, which Aratus calls “a wearied image,” and like one in toil; but he names it the “Kneeler.”[182] Now Aratus says that he does not know what this toil is and this marvel which turns in heaven. But the heretics, wishing to found their own tenets on the story of the stars, and giving their minds very carefully to these things, say that the Kneeler is Adam, as Moses said, according to the decree of God guarding the head of the Dragon and the Dragon (guarding) his heel.[183] For thus says Aratus:--

“Holding the sole of the right foot of winding Draco.”--
(_Phæn._, vv. 63-65.)

4. But he says there are placed on either side of him (I mean the Kneeler) Lyra and Corona; but that he bends the knee and stretches forth both hands as if making confession [Sidenote: p. 124.] of sin.[184] And that the lyre is a musical instrument fashioned by the Logos in extreme infancy. But that Hermes is called among the Greeks Logos. And Aratus says about the fashioning of the lyre:--

“which, while he was yet in his cradle
Hermes bored and said it was to be called lyre.”--
(_Phæn._, v. 268.)

It is seven-stringed, and indicates by its seven strings the entire harmony and constitution with which the cosmos is suitably provided. For in six days the earth came into being and there was rest on the seventh. If, then, he says,[185] Adam making confession and guarding the head of the Beast according to God’s decree, will imitate the lyre, that is, will follow the word of God, which is to obey the Law, he will attain the Crown lying beside it. But if he takes no heed, he will be carried downwards along with the Beast below him, and will have his lot, he says, with the Beast. But the Kneeler seems to stretch forth his hands on either side and here to grasp the Lyre and there the Crown [and this is to make confession],[186] [Sidenote: p. 125.] as is to be seen from the very posture. But the Crown is plotted against and at the same time drawn away by another Beast, Draco the Less, who is the offspring of the one which is guarded by the foot of the Kneeler. But (another) man stands firmly grasping with both hands the Serpent, and draws him backwards from the Crown, and does not permit the Beast to forcibly seize it. Him Aratus calls Serpent-holder,[187] because he restrains the rage of the Serpent striving to come at the Crown. But he, he says, who in the shape of man forbids the Beast to come at the Crown is Logos, who has mercy upon him who is plotted against by Draco and his offspring at once.

And these Bears, he says, are two hebdomads, being made up of seven stars each, and are images of the two creations. For the First Creation, he says, is that according to Adam in his labours who is seen as the Kneeler. But the Second Creation is that according to Christ whereby we are born [Sidenote: p. 126.] again. He is the Serpent-holder fighting the Beast and preventing him from coming at the Crown prepared for man. But Helica[188] is the Great Bear, he says, the symbol of the great creation, whereby Greeks sail, that is by which they are taught, and borne onwards by the waves of life they follow it, such a creation being a certain revolution[189] or schooling or wisdom, leading back again those who follow such (to the point whence they started). For the name Helica seems to be a certain turning and circling back to the same position. But there is also another Lesser Bear, as it were an image of the Second Creation created by God. For few, he says, are they who travel by this narrow way. For they say that Cynosura is narrow, by which, Aratus says, the Sidonians navigate.[190] But Aratus in turn says the Sidonians are Phœnicians on account of the wisdom of the Phœnicians being wonderful. But they say that the Greeks are Phœnicians who removed from the Red Sea to the land [Sidenote: p. 127.] where they now dwell. For thus it seemed to Herodotus.[191] But this Bear he says is Cynosura, the Second Creation, the small, the narrow way and not Helica. For she leads not backwards, but guides those who follow her forwards to the straight way, being the (tail) of the dog. For the Logos is the Dog (Cyon) who at the same time guards and protects the sheep against the plans of the wolves, and also chases the wild beasts from creation and slays them, and who begets all things. For Cyon, they say, indeed means the begetter.[192] Hence, they say, Aratus, speaking of the rising of Canis, says thus:--

“But when the Dog rises, no longer do the crops play false.”--
(_Phæn._ v. 332.)

This is what he means: Plants that have been planted in the earth up to the rising of the Dog-star take no root, but yet grow leaves and appear to beholders as if they will bear fruit and are alive, but have no life from the root in them. But when the rising of the Dog-star occurs, the living plants are distinguished by Canis from the dead, for [Sidenote: p. 128.] he withers entirely those which have not taken root. This Cyon, he says then, being a certain Divine Logos has been established judge of quick and dead, and as Cyon is seen to be the star of the plants, so the Logos, he says, is for the heavenly plants, that is for men. For some such cause as this, then, the Second Creation Cynosura stands in heaven as the image of the rational[193] creature. But between the two creations Draco is extended below, hindering the things of the great creation from coming to the lesser, and watching those things which are fixed in the great creation like the Kneeler lest they see how and in what way every one is fixed in the little creation. But Draco is himself watched as to the head, he says, by Ophiuchus. The same, he says, is fixed as an image in heaven, being a certain philosophy for those who can see.

But if this is not clear, through another image, he says, creation teaches us to philosophize, about which Aratus speaks thus:--

“Nor of Ionian[194] Cepheus are we the miserable race.”--
(_Phæn._ v. 353.)

[Sidenote: p. 129.] But near Draco, he says, are Cepheus and Cassiopeia and Andromeda and Perseus, great letters of[195] the creation to those who can see. For he says that Cepheus is Adam, Cassiopeia Eve, Andromeda the soul of both, Perseus the winged offspring of Zeus and Cetus the plotting Beast. Not to any other of these comes Perseus the slayer of the Beast, but to Andromeda alone. From which Beast, he says, the Logos Perseus, taking her to himself, delivers Andromeda who had been given in chains to the Beast. But Perseus is the winged axis which extends to both poles through the middle of the earth and makes the cosmos revolve. But the spirit which is in the Cosmos is Cycnus,[196] the bird which is near the Bears, a musical animal, symbol of the Divine Spirit, because only when it is near the limits of life, its nature is to sing, and, as one escaping with good hope from this evil creation it sends up songs of praise to God. But crabs and bulls and lions and rams and goats and kids [Sidenote: p. 130.] and all the other animals who are named in heaven on account of the stars are, he says, images and paradigms whence the changeable nature receives the patterns[197] and becomes full of such animals.[198]

Making use of these discourses, they think to deceive as many as give heed to the astrologers, seeking therefrom to set up a religion which appears very different from their assumptions.[199] Wherefore, O beloved,[200] let us shun the trifle-admiring way of the owl. For these things and those like them are dancing and not truth. For the stars do not reveal these things; but men on their own account and for the better distinguishing of certain stars (from the rest) gave them names so that they might be a mark to them. For what likeness have the stars strewn about the heaven to a bear, or a lion, or kids, or a water-carrier, or Cepheus, or Andromeda, or to the Shades named in Hades--for many of these persons and the names of the stars alike came into existence long after the stars themselves--so that the [Sidenote: p. 131.] heretics being struck with the wonder should thus labour by such discourses to establish their own doctrines?[201]

7. _Of the Arithmetical Art._[202]

Seeing, however, that nearly all heresy has discovered by the art of arithmetic measures of hebdomads and certain projections of Æons, each tearing the art to pieces in different ways and only changing the names,--but of these (men) Pythagoras came to be teacher who first transmitted to the Greeks such numbers from Egypt--it seems good not to pass over this, but after briefly pointing it out to proceed to the demonstration of the objects of our enquiries. These men were arithmeticians and geometricians to whom especially it seems Pythagoras first supplied the principles (of their arts). And they took the first beginnings (of things), discovered apparently by reason alone, from the numbers which can always proceed to infinity by multiplication and the figures (produced by it). For the beginning of geometry, as may be seen, is an indivisible point; but from that point the generation of the infinite figures from [Sidenote: p. 132.] the point[203] is discovered by the art. For the point when extended[204] in length becomes after extension a line having a point as its limit:[205] and a line when extended in breadth produces a superficies and the limits of the superficies are lines: and a superficies extended in depth becomes a (solid) body:[206] and when this solid is in existence, the nature of the great body is thus wholly founded from the smallest point. And this is what Simon says thus: “The little will be great, being as it were a point; but the great will be boundless,”[207] in imitation of that geometrical point. But the beginning of arithmetic, which includes by combination philosophy, is[208] a number which is boundless and incomprehensible, containing within itself all the numbers capable of coming to infinity by multitude. But the beginning of the numbers becomes by hypostasis the first monad, which is a male unit begetting as does a father all the other numbers. Second comes the dyad, a female number, and the same is called even by the arithmeticians. Third comes the triad, a male number; this also has been ordained to be called odd by the arithmeticians. After all these comes the tetrad, [Sidenote: p. 133.] a female number, and this same is also called even, because it is female. Therefore all the numbers taken from the genus are four--but the boundless genus is number--wherefrom is constructed their perfect number, the decad. For 1, 2, 3, 4 become 10, as has before been shown, if the name which is proper to each of the numbers be substantially kept. This is the sacred Tetractys according to Pythagoras which contains within itself the roots of eternal nature, that is, all the other numbers. For the 11, 12 and the rest take the principle of birth from the 10. Of this decad, the perfect number, the four parts are called: number, monad, square and cube. The conjunctions and minglings of which are for the birth of increase, they completing naturally the fruitful number. For when this square is multiplied into itself, it becomes a square squared; but when a square into a cube, it becomes a square cubed; but when a cube into a cube, it becomes a cube cubed. So that all the numbers are seven, in order that the birth of the existing numbers [Sidenote: p. 134.] may come from a hebdomad, which is number, monad, square, cube, square of a square, cube of a square, cube of a cube.

Of this hebdomad Simon and Valentinus, having altered the names, recount prodigies, hastening to base upon it their own systems.[209] For Simon calls (it) thus: Mind, Thought, Name, Voice, Reasoning, Desire and He who has Stood, Stands and will Stand: and Valentinus: Mind, Truth, Word, Life, Man, Church and the Father who is counted with them. According to these (ideas) of those trained in the arithmetic philosophy, which they admired as something unknowable by the crowd, and in pursuance of them, they constructed the heresies excogitated by them.

Now there are some also who try to construct hebdomads from the healing art, being struck by the dissection of the brain, saying that the substance, power of paternity, and divinity of the universe can be learned from its constitution. [Sidenote: p. 135.] For the brain, being the ruling part of the whole body rests calm and unmoved, containing within itself the breath.[210] Now such a story is not incredible, but a long way from their attempted theory. For the brain when dissected has within it what is called the chamber, on each side of which are the membranes which they call wings, gently moved by the breath, and again driving the breath into the cerebellum.[211] And the breath, passing through a certain reed-like vein, travels to the pineal gland.[212] Near this lies the mouth of the cerebellum which receives the breath passing through and gives it up to the so-called spinal marrow.[213] From this the whole body gets a share of pneumatic (force), all the arteries being dependent like branches on this vein, the extremity of which finishes in the genital veins. Whence also the seeds proceeding from the brain through the loins are secreted. But the shape of the cerebellum is like the head of a dragon; concerning which there is much talk among those of the Gnosis falsely so called, as we have shown. But there are other six pairs (of vessels) growing from the brain, which making their way round the head and finishing within it, connect the bodies together. But the [Sidenote: p. 136.] seventh (goes) from the cerebellum to the lower parts of the rest of the body, as we have said.

And about this there is much talk since Simon and Valentinus have found in it hints which they have taken, although they do not admit it, being first cheats and then heretics. Since then it seems that we have sufficiently set out these things, and that all the apparent dogmas of earthly philosophy have been included in (these) four books,[214] it seems fitting to proceed to their disciples or rather to their plagiarists.

THE FOURTH BOOK OF PHILOSOPHUMENA[215]

FOOTNOTES

[Footnote 1: This is the beginning of the Mt. Athos MS., the first pages having disappeared. With regard to the first chapter περὶ ἀστρολόγων, Cruice, following therein Miller, points out that nearly the whole of it has been taken from Book V with the same title of Sextus Empiricus’ work, Πρὸς Μαθηματικούς, and also that the copying is so faulty that to make sense it is necessary to restore the text in many places from that of Sextus. Sextus’ book begins, as did doubtless that of Hippolytus, with a description of the divisions of the zodiac, the cardinal points (Ascendant, Mid-heaven, Descendant, and Anti-Meridian), the cadent and succeedent houses, the use of the clepsydra or water-clock, the planets and their “dignities,” “exaltations” and “falls,” and finally, their “terms,” with a description of which our text begins. It is, perhaps, a pity that Miller did not restore the whole of the missing part from Sextus Empiricus; but the last-named author is not very clear, and the reader who wishes to go further into the matter and to acquire some knowledge of astrological jargon is recommended to consult also James Wilson’s _Complete Dictionary of Astrology_, reprinted at Boston, U.S.A., in 1885, or, if he prefers a more learned work, M. Bouché-Leclercq’s _L’Astrologie Grecque_, Paris, 1899. But it may be said here that the astrologers of the early centuries made their predictions from a “theme,” or geniture, which was in effect a map of the heavens at the moment of birth, and showed the ecliptic or sun’s path through the zodiacal signs divided into twelve “houses,” to each of which a certain significance was attached. The foundation of this was the horoscope or sign rising above the horizon at the birth, from which they were able to calculate the other three cardinal points given above, the cadent houses being those four which go just before the cardinal points and the four succeedents those which follow after them. The places of the planets, including in that term the sun and moon, in the ecliptic were then calculated and their symbols placed in the houses indicated. From this figure the judgment or prediction was made, but a great mass of absurd and contradictory tradition existed as to the influence of the planets on the life, fortune, and disposition of the native, which was supposed to depend largely on their places in the theme both in relation to the earth and to each other.]

[Footnote 2: Bouché-Leclercq, _op. cit._, p. 206, rightly defines these terms as fractions of signs separated by internal boundaries and distributed in each sign among the five planets. Cf. J. Firmicus Maternus, _Matheseos_, II, 6, and Cicero, _De Divinatione_, 40. Wilson, _op. cit_., s.h.v., says they are certain degrees in a sign, supposed to possess the power of altering the nature of a planet to that of the planet in the term of which it is posited. All the authors quoted say that the astrologers could not agree upon the extent or position of the various “terms,” and that in particular the “Chaldæans” and the “Egyptians” were hopelessly at variance upon the point.]

[Footnote 3: In the translation I have distinguished Miller’s additions to the text from Sextus Empiricus’ by enclosing them in square brackets, reserving the round brackets for my own additions from the same source, which I have purposely made as few as possible. So with other alterations.]

[Footnote 4: δορυφορεῖσθαι, _lit._, “have spear-bearers.” “Stars” in Sextus Empiricus nearly always means planets.]

[Footnote 5: This is the famous “trine” figure or aspect of modern astrologers. Its influence is supposed to be good; that of the square next described, the reverse.]

[Footnote 6: Hippolytus here omits a long disquisition by Sextus on the position of the planets and the Chaldæan system. Where the text resumes the quotation it is in such a way as to alter the sense completely; wherefore I have restored the sentence preceding from Sextus.]

[Footnote 7: συμπάσχει, “suffer with.”]

[Footnote 8: τὸ περίεχον. The term used by astrologers to denote the whole æther surrounding the stars or, in other words, the whole disposition of the heavens. “Ambient” is its equivalent in modern astrology.]

[Footnote 9: This is an anticipation of the Peratic heresy to which a chapter in Book V (pp. 146 ff. _infra_) is devoted. Ἀκεμβὴς is there spelt Κελβὴς, but Ἀκεμβὴς is restored in Book X and is copied by Theodoret. “Peratic” is thought by Salmon (_D.C.B._, s.h.v.) to mean “Mede.”]

[Footnote 10: “Toparch” means simply “ruler of a place.” Proastius (προάστιος) generally the dweller in a suburb. Here it probably means the powers in some part of the heavens which is near to a place or constellation without actually forming part of it.]

[Footnote 11: νενομισμένα. Cf. νενομισμένως, “in the established manner,” Callistratus, _Ecphr._, 897.]

[Footnote 12: τῶς πρακτικῶν λόγων, or, perhaps, “of the systems used.”]

[Footnote 13: ἀσύστατον, _lit._, “not holding together,” punningly used as epithet for both the art and the heresy.]

[Footnote 14: What follows to the concluding paragraph of Chap. 7 is taken nearly _verbatim_ from Sextus Empiricus.]

[Footnote 15: For these terms see n. on p. 67 _supra_.]

[Footnote 16: ὡροσκόπιον seems here put for ὡροσκοπεῖον = _horologium_, or clock.]

[Footnote 17: ἀπότεξις, “the bringing-forth” is the word used by Sextus throughout. As Sextus was a medical man it is probably the technical term corresponding to our “parturition.” Miller reads ἀποτάξις which does not seem appropriate.]

[Footnote 18: διάθεμα. See n. on p. 67 _supra_.]

[Footnote 19: I have here followed Sextus’ division of the sentence. Cruice translates στέαρ, _farina aqua subacta_, for which I can see no justification. Macmahon here follows him.]

[Footnote 20: Restoring from Sextus οἴχεται for ἦρται.]

[Footnote 21: ὡροσκόπον, “the ascending sign.” So Sextus.]

[Footnote 22: Restoring from Sextus ἐφ’ ἑκάστου for ἐν ἑκάστῳ; τὸν ἀκριβῆ for τὸ ἀκριβὲς and omitting καταλαβέσθαι.]

[Footnote 23: See n. on p. 74 _infra_.]

[Footnote 24: Sextus has described earlier (p. 342, Fabricius) the whole process of warning the astrologer of the moment of birth by striking a metal disc, which I have called “gong.”]

[Footnote 25: ἀορίστου τυγχανούσης.]

[Footnote 26: ἐν πλείονι χρόνῳ καὶ ἐν συχνῷ πρὸς αἴσθησιν δυνάμενον μερίζεσθαι, _majori et longiori temporis spatio ad aurium sensum dividatur_, Cr.; “with proportionate delay,” Macmahon. I do not understand how either his or Cruice’s construction is arrived at.]

[Footnote 27: Sextus has “on the hills.”]

[Footnote 28: ὡροσκοποῦντος might mean “which marks the hour.”]

[Footnote 29: φαίνεται ... ἀλλοιότερον ... διάθεμα.]

[Footnote 30: _quam diligenter observari possit in coelo nativitas_, Cr., (before) “the nativity can be carefully observed in the sky.”]

[Footnote 31: γένεσις. The word in Greek astrological works has the same meaning as “geniture” or “nativity” in modern astrological jargon. Identical with “theme.”]

[Footnote 32: The whole of this sentence is corrupt, and the scribe was probably taking down something from Sextus which was read to him without his understanding it. I have given what seems to be the sense of the passage.]

[Footnote 33: ὑδρίαι, Sextus (p. 342, Fabr.), has described the clepsydra or water-clock and its defects as a measurer of time.]

[Footnote 34: ἐν πλάτει.]

[Footnote 35: τὰ ἀποτελέσματα. A technical expression for the results or influence on sublunary things of the position of the heavenly bodies. Cf. Bouché-Leclercq, _op. cit._, p. 328, n. 1.]

[Footnote 36: Sextus adds παγίως, “positively.”]

[Footnote 37: οἱ μαθηματικοί. The only passage in our text where Hippolytus uses the word in this sense. He seems to have taken it from Sextus’ title κατὰ τὸν μαθηματικὸν λόγον.]

[Footnote 38: A play of words upon Λέω and ἀνδρεῖος.]

[Footnote 39: σπουδῆς. Hippolytus inserts an unnecessary οὐ before the word. See Sextus, p. 355.]

[Footnote 40: οἰκειώσεως χάριν, _gratia consuetudinis_, Cr.]

[Footnote 41: Does this refer to Otho’s encouragement by the astrologer Ptolemy to rebel against Galba? See Tacitus, _Hist._, I, 22. The sentence does not appear in Sextus.]

[Footnote 42: Sextus says 9977 years.]

[Footnote 43: φθάσει συνδραμεῖν, “arrive at concurrence with.” Sextus answers the question in the negative.]

[Footnote 44: Here the quotations from Sextus end.]

[Footnote 45: παρ’ ἔθνεσι “among the nations.” A curious expression in the mouth of a Greek, although natural to a Jew.]

[Footnote 46: Is this an allusion to trigonometry? The rest of the sentence, as will presently be seen, refers to Plato’s _Timæus_. Cf. also _Timæus the Locrian_, c. 5.]

[Footnote 47: Διὸ τοῖς ἐπιτόμοις χρησάμενος. An indication that Hippolytus’ knowledge of Plato was not first-hand.]

[Footnote 48: The passage which follows is from the _Timæus_, XII, where Plato describes how the World-maker set in motion two concentric circles revolving different ways, the external called the Same and Like, and the internal the Other, or Different.]

[Footnote 49: This seems to be generally accepted as Plato’s meaning. Jowett says the three are the orbits of the Sun, Venus and Mercury, the four those of the Moon, Saturn, Mars and Jupiter. The Wanderers are of course the planets.]

[Footnote 50: _i. e._, swifter and slower.]

[Footnote 51: ἐπιφανεία.]

[Footnote 52: Perhaps the following extract from the pseudo-Timæus the Locrian, now generally accepted as a summary of the second century, may make this clearer. After explaining that the cosmos and its parts are divided into “the Same” and “the Different,” he says: “The first of these leads from without all that are within them, along the general movement from East to West. But the latter, belonging to the Different, lead from within the parts that are carried along from West to East, and are self-moved, and they are whirled round and along, as it may happen, by the movement of the Same which possesses in the Cosmos a superior power. Now the movement of the Different, being divided according to a harmonical proportion, takes the form of 7 circles,” and he then goes on to describe the orbits of the planets.]

[Footnote 53: Lit., “if one section be severed.”]

[Footnote 54: Cf. Plato, _Timæus_, c. 12.]

[Footnote 55: A palpable mistake. As Cruice points out, if the Earth’s diameter is as said in the text, its perimeter must be 251,768 stadia, which is not far from the 252,000 stadia assigned to it by Eratosthenes.]

[Footnote 56: Lacunæ in both these sentences.]

[Footnote 57: The common Greek name for the planet Ares or Mars (♂).]

[Footnote 58: All these numbers are hopelessly corrupt in the text and the scribe varies the notation repeatedly. I have given the figures as finally settled by Cruice and his predecessors. The Shining One is the planet Hermes or Mercury (☿).]

[Footnote 59: βάθη, “depths”; rather height if we consider the orbits of the planets as concentric and fitting into one another like jugglers’ caps or the skins of an onion.]

[Footnote 60: ἐν λόγοις συμφώνοις. Cruice would read τόνοις for λόγοις on the strength of what Pliny, _Hist. Nat._, II, 20, says about Pythagoras having taught that the intervals between the planets’ orbits were musical tones. He seems to mean the gamut or chromatic scale as contrasted with the enharmonic.]

[Footnote 61: See last note.]

[Footnote 62: See note on p. 81 _infra_ as to what this doubling and tripling means.]

[Footnote 63: συμφωνίᾳ.]

[Footnote 64: ἐπιτετάρτῳ, _superquarta_, Cr., 1 + ¼; see Liddell and Scott, quoting Nicomachus Gerasenus Arithmeticus.]

[Footnote 65: It is not easy to see from this confused statement whether it is the system of Plato or Archimedes at which Hippolytus is aiming. The one, however, that it most resembles is that of the neo-Pythagoreans, of which the following table is given in M. Bigourdan’s excellent work on _L’Astronomie: Evolution des Idées et des Méthodes_, Paris 1911, p. 49:--

Planets ♁ ☽ ☿ ♀ ☉ ♂ ♃ ♄ Fixed
stars
Interval { in tones 1 ½ ½ 1½ 1 ½ ½ ½
{ in thousands of } 126 63 63 189 126 63 63 63
{ stadia }
Absolute distances }
in thousands } 0 126 189 252 441 567 630 693 756
of stadia }
]