Book IV.
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Chapter I.--System of the Astrologers; Sidereal Influence; Configuration of the Stars.
But in each zodiacal sign they call limits of the stars those in which each of the stars, from any one quarter to another, can exert the greatest amount of influence; in regard of which there is among them, according to their writings, no mere casual divergency of opinion. But they say that the stars are attended as if by satellites when they are in the midst of other stars, in continuity with the signs of the Zodiac; as if, when any particular star may have occupied the first portions of the same sign of the Zodiac, and another the last, and another those portions in the middle, that which is in the middle is said to be guarded by those holding the portions at the extremities. And they are said to look upon one another, and to be in conjunction with one another, as if appearing in a triangular or quadrangular figure. They assume, therefore, the figure of a triangle, and look upon one another, which have an intervening distance [147] extending for three zodiacal signs; and they assume the figure of a square those which have an interval extending for two signs. But as the underlying parts sympathize with the head, and the head with the underlying parts, [148] so also things terrestrial with superlunar objects. [149] But there is of these a certain difference and want of sympathy, so that they do not involve one and the same point of juncture.
[147] Or, "interval."
[148] Hippolytus gives the substance of Sextus Empiricus' remarks, omitting, however, a portion of the passage followed. (See Sextus Empiricus' Mathem., v. 44.)
[149] Or, "celestial."
Chapter II.--Doctrines Concerning Æons; The Chaldean Astrology; Heresy Derivable from It.
Employing these (as analogies), Euphrates the Peratic, and Acembes [150] the Carystian, and the rest of the crowd of these (speculators), imposing names different from the doctrine of the truth, speak of a sedition of Æons, and of a revolt of good powers over to evil (ones), and of the concord of good with wicked (Æons), calling them Toparchai and Proastioi, and very many other names. But the entire of this heresy, as attempted by them, I shall explain and refute when we come to treat of the subject of these (Æons). But now, lest any one suppose the opinions propounded by the Chaldeans respecting astrological doctrine to be trustworthy and secure, we shall not hesitate to furnish a brief refutation respecting these, establishing that the futile art is calculated both to deceive and blind the soul indulging in vain expectations, rather than to profit it. And we urge our case with these, not according to any experience of the art, but from knowledge based on practical principles. Those who have cultivated the art, becoming disciples of the Chaldeans, and communicating mysteries as if strange and astonishing to men, having changed the names (merely), have from this source concocted their heresy. But since, estimating the astrological art as a powerful one, and availing themselves of the testimonies adduced by its patrons, they wish to gain reliance for their own attempted conclusions, we shall at present, as it has seemed expedient, prove the astrological art to be untenable, as our intention next is to invalidate also the Peratic system, as a branch growing out of an unstable root.
[150] Or, "Celbes," or "Ademes." The first is the form of the name employed in book v. c, viii.; the second in book x. c. vi.
Chapter III.--The Horoscope the Foundation of Astrology; Indiscoverability of the Horoscope; Therefore the Futility of the Chaldean Art.
The originating principle, [151] and, as it were, foundation, of the entire art, is fixing [152] the horoscope. [153] For from this are derived the rest of the cardinal points, as well as the declinations and ascensions, the triangles and squares, and the configurations of the stars in accordance with these; and from all these the predictions are taken. Whence, if the horoscope be removed, it necessarily follows that neither any celestial object is recognisable in the meridian, or at the horizon, or in the point of the heavens opposite the meridian; but if these be not comprehended, the entire system of the Chaldeans vanishes along with (them). But that the sign of the horoscope is indiscoverable by them, we may show by a variety of arguments. For in order that this (horoscope) may be found, it is first requisite that the (time of) birth of the person falling under inspection should be firmly fixed; and secondly, that the horoscope which is to signify this should be infallible; and thirdly, that the ascension [154] of the zodiacal sign should be observed with accuracy. For from [155] (the moment) of birth [156] the ascension of the zodiacal sign rising in the heaven should be closely watched, [157] since the Chaldeans, determining (from this) the horoscope, frame the configuration of the stars in accordance with the ascension (of the sign); and they term this--disposition, in accordance with which they devise their predictions. But neither is it possible to take the birth of persons, falling under consideration, as I shall explain, nor is the horoscope infallible, nor is the rising zodiacal sign apprehended with accuracy.
How it is, then, that the system of the Chaldeans [158] is unstable, let us now declare. Having, then, previously marked it out for investigation, they draw the birth of persons falling under consideration from, unquestionably, the depositing of the seed, and (from) conception or from parturition. And if one will attempt to take (the horoscope) from conception, the accurate account of this is incomprehensible, the time (occupied) passing quickly, and naturally (so). For we are not able to say whether conception takes place upon the transference [159] of the seed or not. For this can happen even as quick as thought, just also as leaven, when put into heated jars, immediately is reduced to a glutinous state. But conception can also (take place) after a lapse of duration. For there being an interval from the mouth of the womb to the fundament, where physicians [160] say conceptions take place, it is altogether the nature of the seed deposited to occupy some time in traversing [161] this interval. The Chaldeans, therefore, being ignorant of the quantity of duration to a nicety, never will comprehend the (moment of) conception; the seed at one time being injected straight forward, and falling at one spot upon actual parts of the womb well disposed for conception, and at another time dropping into it dispersedly, and being collected into one place by uterine energies. Now, while these matters are unknown, (namely), as to when the first takes place, and when the second, and how much time is spent in that particular conception, and how much in this; while, I say, ignorance on these points prevails on the part of these (astrologers), an accurate comprehension of conception is put out of the question. [162] And if, as some natural philosophers have asserted, the seed, remaining stationary first, and undergoing alteration in the womb, then enters the (womb's) opened blood-vessels, as the seeds of the earth [163] sink into the ground; from this it will follow, that those who are not acquainted with the quantity of time occupied by the change, will not be aware of the precise moment of conception either. And, moreover, as women [164] differ from one another in the other parts of the body, both as regards energy and in other respects, so also (it is reasonable to suppose that they differ from one another) in respect of energy of womb, some conceiving quicker, and others slower. And this is not strange, since also women, when themselves compared with themselves, at times are observed having a strong disposition towards conception, but at times with no such tendency. And when this is so, it is impossible to say with accuracy when the deposited seed coalesces, in order that from this time the Chaldeans may fix the horoscope of the birth.
[151] This passage occurs in Sextus Empiricus.
[152] Or, "the knowledge of."
[153] Horoscope (from hora skopos) is the act of observing the aspect of the heavens at the moment of any particular birth. Hereby the astrologer alleged his ability of foretelling the future career of the person so born. The most important part of the sky for the astrologer's consideration was that sign of the Zodiac which rose above the horizon at the moment of parturition. This was the "horoscope ascendant," or "first house." The circuit of the heavens was divided into twelve "houses," or zodiacal signs.
[154] Or, "difference."
[155] Or, "during."
[156] apotexeos; some would read apotaxeos.
[157] The passage is given more explicitly in Sextus Empiricus. (See Adversus Astrol., v. 53.)
[158] Sextus uses almost these words.
[159] Or "lodgment" (Sextus), or "deposition."
[160] Or, "attendants of physicians."
[161] Or, "make."
[162] Or, "vanishes."
[163] Not in Sextus Empiricus.
[164] The passage is more clearly given in Sextus.