Some, however, according to the rule of the number seven, employ the vowels only, but others distinguish by themselves the vowels, and by themselves the semi-vowels, and by themselves the mutes; and, having formed three orders, they take the roots by themselves of the vowels, and by themselves of the semi-vowels, and by themselves of the mutes, and they compare each apart. Others, however, do not employ even these customary numbers, but different ones: for instance, as an example, they do not wish to allow that the letter p has as a root 8 monads, but 5, and that the (letter) x (si) has as a root four monads; and turning in every direction, they discover nothing sound. When, however, they contend about the second (letter), from each name they take away the first letter; but when they contend about the third (letter), they take away two letters of each name, and calculating the rest, compare them.
[197] The subject of the numerical system employed by the Gnostics, and their occult mysteries, is treated of by the learned Kircher, OEdipi Ægypt., tom. ii. part i., de Cabalâ Hebræorum; also in his Arithmolog. in the book De Arithmomantia Gnosticor., cap. viii., de Cabalâ Pythagoreâ. See also Mersennes, Comment. on Genes.
[198] This subject is examined by Cornelius Agrippa in his celebrated work, De vanitate et incertitudine Scientiarum, chap. xi., De Sorte Pythagoricâ. Terentius Maurus has also a versified work on Letters and Syllables and Metres, in which he alludes to similar interpretations educible from the names Hector and Patroclus.
[199] That is, the division by nine.
[200] That is, calculated according to the rule of a division by seven.
[201] We should expect rather five instead of 9, if the division be by nine.
[202] There is some confusion in the text. Miller conjectures that the reading should be: "As, for instance, the name Patroclus has the letter o occurring twice in it, they therefore take it into calculation once." Schneidewin suggests that the form of the name may be Papatroclus.
[203] Miller says there is an error in the calculation here.
[204] This is as near the sense of the passage as a translation in some respects conjectural can make it.
Chapter XV.--Quibbles of the Numerical Theorists; The Art of the Frontispicists (Physiognomy); Connection of This Art with Astrology; Type of Those Born Under Aries.
I think that there has been clearly expounded the mind of arithmeticians, who, by means of numbers and of names, suppose that they interpret life. Now I perceive that these, enjoying leisure, and being trained in calculation, have been desirous that, through the art [205] delivered to them from childhood, they, acquiring celebrity, should be styled prophets. And they, measuring the letters up (and) down, have wandered into trifling. For if they fail, they say, in putting forward the difficulty, Perhaps this name was not a family one, but imposed, as also lighting in the instance they argue in the case of (the names) Ulysses and Ajax. Who, taking occasion from this astonishing philosophy, and desirous of being styled "Heresiarch," will not be extolled?
But since, also, there is another more profound art among the all-wise speculators of the Greeks--to whom heretical individuals boast that they attach themselves as disciples, on account of their employing the opinions of these (ancient philosophers) in reference to the doctrines attempted (to be established) by themselves, as shall a little afterwards be proved; but this is an art of divination, by examination of the forehead [206] or rather, I should say, it is madness: yet we shall not be silent as regards this (system). There are some who ascribe to the stars figures that mould the ideas [207] and dispositions of men, assigning the reason of this to births (that have taken place) under particular stars; they thus express themselves: Those who [208] are born under Aries will be of the following kind: long head, red hair, contracted eyebrows, pointed forehead, eyes grey and lively, [209] drawn cheeks, long-nosed, expanded nostrils, thin lips, tapering chin, wide mouth. These, he says, will partake of the following nature: cautious, subtle, perspicuous, [210] prudent, indulgent, gentle, over-anxious, persons of secret resolves fitted for every undertaking, prevailing more by prudence than strength, deriders for the time being, scholars, trustworthy, contentious, quarrellers in a fray, concupiscent, inflamed with unnatural lust, reflective, estranged [211] from their own homes, giving dissatisfaction in everything, accusers, like madmen in their cups, scorners, year by year losing something [212] serviceable in friendship through goodness; they, in the majority of cases, end their days in a foreign land.
[205] The word thelein occurs in this sentence, but is obviously superfluous.
[206] In the margin of the ms. is the note, "Opinion of the Metopiscopists."
[207] These words are out of place. See next note.
[208] There is evidently some displacement of words here. Miller and Schneidewin suggest: "There are some who ascribe to the influence of the stars the natures of men: since, in computing the births of individuals, they thus express themselves as if they were moulding the species of men." The Abbe Cruice would leave the text as it is, altering only tupountes ideas into tupon te ideas.
[209] Literally, "jumping;" others read "blackish," or "expressive" (literally, "talking"). The vulgar reading, hupo allois, is evidently untenable.
[210] Or "cowardly," or "cowards at heart;" or some read, charopoioi, i.e., "causative of gladness."
[211] Or, "diseased with unnatural lust," i.e., nosountes for noountes.
[212] Or, kat' epos, "verbally rejecting anything."