Chapter VI.--Zodiacal Influence; Origin of Sidereal Names.
But since also they frame an account concerning the action of the zodiacal signs, to which they say the creatures that are procreated are assimilated, [178] neither shall we omit this: as, for instance, that one born in Leo will be brave; and that one born in Virgo will have long straight hair, [179] be of a fair complexion, childless, modest. These statements, however, and others similar to them, are rather deserving of laughter than serious consideration. For, according to them, it is possible for no Æthiopian to be born in Virgo; otherwise he would allow that such a one is white, with long straight hair and the rest. But I am rather of opinion, [180] that the ancients imposed the names of received animals upon certain specified stars, for the purpose of knowing them better, not from any similarity of nature; for what have the seven stars, distant one from another, in common with a bear, or the five stars with the head of a dragon?--in regard of which Aratus [181] says:--
"But two his temples, and two his eyes, and one beneath
Reaches the end of the huge monster's jaw."
[178] This was the great doctrine of astrology, the forerunner of the science of astronomy. Astrology seems to have arisen first among the Chaldeans, out of the fundamental principle of their religion--the assimilation of the divine nature to light. This tenet introduced another, the worship of the stars, which was developed into astrology. Others suppose astrology to have been of Arabian or Egyptian origin. From some of these sources it reached the Greeks, and through them the Romans, who held the astrologic art in high repute. The art, after having become almost extinct, was revived by the Arabians at the verve of the middle ages. For the history of astrology one must consult the writings of Manilius, Julius Firmicus, and Ptolemy. Its greatest mediæval apologist is Cardan, the famous physician of Pavia (see his work, De Astron. Judic., lib. vi.-ix. tom. v. of his collected works).
[179] Sextus adds, "bright-eyed."
[180] Hippolytus here follows Sextus.
[181] Aratus, from whom Hippolytus quotes so frequently in this chapter, was a poet and astronomer of antiquity, born at Soli in Cilicia. He afterwards became physician to Gonatus, son of Demetrius Poliorcetes, king of Macedon, at whose court he rose high into favour. The work alluded to by Hippolytus is Aratus' Phænomena,--a versified account of the motions of the stars, and of sidereal influence over men. This work seems to have been a great favourite with scholars, if we are to judge from the many excellent annotated editions of it that have appeared. Two of these deserve notice, viz., Grotius' Leyden edition, 1600, in Greek and Latin; and Buhle's edition, Leipsic, 1803. See also Dionysius Petavius' Uranologion. Aratus must always be famous, from the fact that St. Paul (Acts xiii. 28) quotes the fifth line of the Phænomena. Cicero considered Aratus a noble poet, and translated the Phænomena into Latin, a fragment of which has been preserved, and is in Grotius' edition. Aratus has been translated into English verse, with notes by Dr. Lamb, Dean of Bristol (London: J. W. Parker, 1858).
Chapter VII.--Practical Absurdity of the Chaldaic Art; Development of the Art.
In this manner also, that these points are not deserving so much labour, is evident to those who prefer to think correctly, and do not attend to the bombast of the Chaldeans, who consign monarchs to utter obscurity, by perfecting cowardice [182] in them, and rouse private individuals to dare great exploits. But if any one, surrendering himself to evil, is guilty of delinquency, he who has been thus deceived does not become a teacher to all whom the Chaldeans are disposed to mislead by their mistakes. (Far from it); (these astrologers) impel the minds (of their dupes, as they would have them), into endless perturbation, (when) they affirm that a configuration of the same stars could not return to a similar position, otherwise than by the renewal of the Great Year, through a space of seven thousand seven hundred and seventy and seven years. [183] How then, I ask, will human observation for one birth be able to harmonize with so many ages; and this not once, (but oftentimes, when a destruction of the world, as some have stated, would intercept the progress of this Great Year; or a terrestrial convulsion, though partial, would utterly break the continuity of the historical tradition)? [184] The Chaldaic art must necessarily be refuted by a greater number of arguments, although we have been reminding (our readers) of it on account of other circumstances, not peculiarly on account of the art itself.
Since, however, we have determined to omit none of the opinions advanced by Gentile philosophers, on account of the notorious knavery of the heretics, let us see what they also say who have attempted to propound doctrines concerning magnitudes,--who, observing the fruitless labour of the majority (of speculators), where each after a different fashion coined his own falsehoods and attained celebrity, have ventured to make some greater assertion, in order that they might be highly magnified by those who mightily extol their contemptible lies. These suppose the existence of circles, and measures, and triangles, and squares, both in twofold and threefold array. Their argumentation, however, in regard of this matter, is extensive, yet it is not necessary in reference to the subject which we have taken in hand.
[182] The Abbe Cruice suggests "freedom from danger," instead of "cowardice," and translates thus: "whereby kings are slain, by having impunity promised in the predictions of these seers."
[183] Sextus makes the number "nine thousand nine hundred and seventy and seven years."
[184] The parenthetical words are taken from Sextus Empiricus, as introduced into his text by the Abbe Cruice. Schneidewin alludes to the passage in Sextus as proof of some confusion in Hippolytus' text, which he thinks is signified by the transcriber in the words, "I think there is some deficiency or omissions," which occur in the ms. of The Refutation.