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                      THE REFUTATION OF ALL HERESIES

[TRANSLATED BY THE REV. J. H. MACMAHON, M.A.]

BOOK I.

CONTENTS.

    THE following are the contents of the first book of The Refutation of all Heresies.(1)
    We propose to furnish an account of the tenets of natural philosophers, and who these are, as well as the tenets of moral philosophers, and who these are; and thirdly, the tenets of logicians, and who these logicians are.
    Among natural philosophers(2) may be enumerated Thales, Pythagoras, Empedocles, Heraclitus, Anaximander, Anaximenes, Anaxagoras, Archelaus, Parmenides, Leucippus, Democritus, Xenophanes, Ecphantus, Hippo.
    Among moral philosophers are Socrates, pupil of Archelaus the physicist, (and) Plato the pupil of Socrates. This (speculator) combined three systems of philosophy.
    Among logicians is Aristotle, pupil of Plato. He systematized the art of dialectics. Among the Stoic (logicians) were Chrysippus (and)

Zeno. Epicurus, however, advanced an opinion almost contrary to all philosophers. Pyrrho was an Academic;(3) this (speculator) taught the in-comprehensibility of everything. The Brahmins among the Indians, and the Druids among the Celts, and Hesiod (devoted themselves to philosophic pursuits).

THE PROOEMIUM.--MOTIVES FOR UNDERTAKING THE REFUTATION; EXPOSURE OF THE ANCIENT MYSTERIES; PLAN OF THE WORK; COMPLETENESS OF THE REFUTATION; VALUE OF THE TREATISE TO FUTURE AGES.

    We must not overlook(4) any figment devised by those denominated philosophers among the Greeks. For even their incoherent tenets must be received as worthy of credit, on account of the excessive madness of the heretics; who, from the observance of silence, and from concealing their own ineffable mysteries, have by many been supposed worshippers of God.(5) We have likewise, on a former occasion,(6) expounded the doctrines of these briefly, not illustrating them with any degree of minuteness, but refuting thorn in coarse digest; not having considered it requisite to bring to light their secret(7) doctrines, in order that, when we have explained their tenets by enigmas, they, becoming ashamed, lest also, by our divulging their mysteries, we should convict them of atheism, might be induced to desist in some degree from their un-

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reasonable opinion and their profane attempt.(1) But since I perceive that they have not been abashed by our forbearance, and have made no account of how God is long-suffering, though blasphemed by them, in order that either from shame they may repent, or should they persevere, be justly condemned, I am forced to proceed in my intention of exposing those secret mysteries of theirs, which, to the initiated, with a vast amount of plausibility they deliver who are not accustomed first to disclose (to any one), till, by keeping such in suspense during a period (of necessary preparation), and by rendering him blasphemous towards the true God they have acquired complete ascendancy over him, and perceive him eagerly panting after the promised disclosure. And then, when they have tested him to be enslaved by sin, they initiate him, putting him in possession of the perfection of wicked things. Previously, however, they bind him with an oath neither to divulge (the mysteries), nor to hold communication with any person whatsoever, unless he first undergo similar subjection, though, when the doctrine has been simply delivered (to any one), there was no longer any need of an oath. For he who was content to submit to the necessary purgation,(2) and so receive the perfect mysteries of these men, by the very act itself, as well as in reference to his own conscience, will feel himself sufficiently under an obligation not to divulge to others; for if he once disclose wickedness of this description to any man, he would neither be reckoned among men, nor be deemed worthy to behold the light, since not even irrational animals(3) would attempt such an enormity, as we shall explain when we come to treat of such topics.
    Since, however, reason compels us to plunge(4) into the very depth of narrative, we conceive we should not be silent, but, expounding the tenets of the several schools with minuteness, we shall evince reserve in nothing. Now it seems expedient, even at the expense of a more protracted investigation, not to shrink from labour; for we shall leave behind us no trifling auxiliary to human life against the recurrence of error, when all are made to behold, in an obvious light, the clandestine rites of these men,  and the secret orgies which, retaining under their management, they deliver to the initiated only. But none will refute these, save the Holy Spirit bequeathed unto the Church, which the Apostles, having in the first instance received, have transmitted to those who have rightly believed. But we, as being their successors, and as participators in this grace, high-priesthood, and office of teaching,(5) as well as being reputed guardians of the Church, must not be found deficient in vigilance,(6) or disposed to suppress correct doctrine.(7) Not even, however, labouring with every energy of body and soul, do we tire in our attempt adequately to render our Divine Benefactor a fitting return; and yet withal we do not so requite Him in a becoming manner, except we are not remiss in discharging the trust committed to us, but careful to complete the measure of our particular opportunity, and to impart to all without grudging whatever the Holy Ghost supplies, not only bringing to light,(8) by means of our refutation, matters foreign (to our subject), but also whatsoever things the truth has received by the grace of the Father,(9) and ministered to men. These also, illustrating by argument and creating testimony(10) by letters, we shall unabashed proclaim.
    In order, then, as we have already stated, that we may prove them atheists, both in opinion and their mode (of treating a question) and in fact, and (in order to show) whence it is that their attempted theories have accrued unto them, and that they have endeavoured to establish their tenets, taking nothing from the holy Scriptures--nor is it from preserving the succession of any saint that they have hurried headlong into these opinion;--but that their doctrines have derived their origin(11) from the wisdom of the Greeks, from the conclusions of those who have formed systems of philosophy, and from would-be mysteries, and the vagaries of astrologers,--it seems, then, advisable, in the first instance, by explaining the opinions advanced by the philosophers of the Greeks, to satisfy our readers that such are of greater antiquity than these (heresies), and more deserving of reverence in reference to their views respecting the divinity; in the next place, to compare each heresy with the system of each speculator, so as to show that the earliest champion of the heresy availing himself(12) of these attempted theories, has turned them to advantage by appropriating their principles, and, impelled from these into worse, has constructed his own doctrine. The undertaking

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admittedly is full of labour, and (is one) requiring extended research. We shall not, however, be wanting in exertion; for afterwards it will be a source of joy, just like an athlete obtaining with much toil the crown, or a merchant after a huge swell of sea compassing gain, or a husbandman after sweat of brow enjoying the fruits, or a prophet after reproaches and insults seeing his predictions turning out true. In the commencement, therefore, we shall declare who first, among the Greeks, pointed out (the principles of) natural philosophy. For from these especially have they furtively taken their views who have first pro-pounded these heresies,(1) as we shall subsequently prove when we come to compare them one with another. Assigning to each of those who take the lead among philosophers their own peculiar  tenets, we shall publicly exhibit these heresiarchs as naked and unseemly.

CHAP. I.--THALES; HIS PHYSICS AND THEOLOGY; FOUNDER OF GREEK ASTRONOMY.

    It is said that Thales of Miletus, one of the seven, wise men, first attempted to frame a system of natural philosophy. This person said that some such thing as water is the generative principle of the universe, and its end;--for that out of this, solidified and again dissolved, all things consist, and that all things are supported on it; from which also arise both earthquakes and changes of the winds and atmospheric movements,(3) and that all things are both produced(4) and are in a state of flux corresponding with the nature of the primary author of generation;--and that the Deity s is that which has neither beginning nor end. This person, having been occupied with an hypothesis and investigation concerning the stars, became the earliest author to the Greeks of this kind of learning.  And he, looking towards heaven, alleging that he was carefully examining supernal objects, fell into a well; and a certain maid, by name Thratta, remarked of him derisively, that while intent on beholding things in heaven, he did not know(6), what was at his feet. And he lived about the time of Croesus.

CHAP.II.--PYTHAGORAS; HIS COSMOGONY; RULES OF HIS SECT; DISCOVERER OF PHYSIOGNOMY; HIS PHILOSOPHY OF NUMBERS; HIS SYSTEM OF THE TRANSMIGRATION OF SOULS; ZARATAS ON DEMONS; WHY PYTHAGORAS FORBADE THE EATING OF BEANS; THE MODE OF LIVING ADOPTED BY HIS DISCIPLES.

    But there was also, not far from these times, another philosophy which Pythagoras originated (who some say was a native of Samos), which they have denominated Italian, because that Pythagoras, flying from Polycrates the king of Samos, took up his residence in a city of Italy, and there passed the entire of his remaining years. And they who received in succession his doctrine, did not much differ from the same opinion. And this person, instituting an investigation concerning natural phenomena,(7) combined together astronomy, and geometry, and music.(8) And so he proclaimed that the Deity is a monad; and carefully acquainting himself with the nature of number, he affirmed that the world sings, and that its system corresponds with harmony, and he first resolved the motion of the seven stars into rhythm and melody. And being astonished at the management of the entire fabric, he required that at first his disciples should keep silence, as if persons coming into the world initiated in (the secrets of) the universe; next, when it seemed that they were sufficiently conversant with his mode of teaching his doctrine, and could forcibly philosophize concerning the stars and nature, then, considering them pure, he enjoins them to speak. This man distributed his pupils in two orders, and called the one esoteric, but the other exoteric. And to the former he confided more advanced doctrines, and to the latter  a more moderate amount of instruction.
    And he also touched on magic--as they say--and himself(9) discovered an art of physiogony,(10) laying down as a basis certain numbers and measures, saying that they comprised the principle of arithmetical philosophy by composition after this manner. The first number became an originating principle, which is one, indefinable, incomprehensible, having in itself all numbers that, according to plurality, can go on ad infinitum. But the primary monad became a principle of numbers, according to sub stance."--which is a male monad, begetting [after the manner of a parent all the rest of the numbers. Secondly, the duad is a female number, and the same also is by arithmeticians termed even. Thirdly, the triad is a male number. This also has been classified by arithmeti-

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cians under the denomination uneven. And in addition to all these is the tetrad, a female number; and the same also is called even, because it is female. Therefore all the numbers that have been derived from the genus are four; but number is the indefinite genus, from which was constituted, according to them, the perfect(1) number, viz., the decade. For one, two, three, four, become ten, if its proper denomination be preserved essentially for each of the numbers. Pythagoras affirmed this to be a sacred quaternion, source of everlasting nature,(2) having, as it
were, roots in itself; and that from this number all the numbers receive their originating principle. For eleven, and twelve, and the rest, partake of the origin of existence(3) from ten. Of this decade, the perfect number, there are termed four divisions,--namely, number, monad,(4) square, (and) cube. And the connections and blendings of these are performed, according to nature, for the generation of growth completing the productive number. For when the square itself is multiplied(5) into itself, a biquadratic is the result. But when the square is multiplied into the cube, the result is the product of a square and cube; and when the cube is multiplied into the cube, the product of two cubes is the result. So that all the numbers from which the production of existing (numbers) arises, are seven,--namely, number, monad, square, cube, biquadratic, quadratic-cube, cubo-cube.
    This philosopher likewise said that the soul is immortal, and that it subsists in successive bodies. Wherefore he asserted that before the Trojan era he was AEthalides,(6) and during the Trojan epoch Euphorbus, and subsequent to this Hermotimus of Samos, and after him Pyrrhus of Delos; fifth, Pythagoras. And Diodorus the Eretrian,(7) and Aristoxenus(8) the musician, assert

that Pythagoras came to Zaratas(9) the Chaldean, and that he explained to him that there are two original causes of things, father and mother, and that father is light, but mother darkness; and that of the light the parts are hot, dry, not heavy, light, swift; but of darkness, cold, moist, weighty, slow; and that out of all these, from female and male, the world consists. But the world, he says, is a musical harmony;(10) wherefore, also, that the sun performs a circuit in accordance with harmony. And as regards the things that are produced from earth and the cosmical system, they maintain that Zaratas(11) makes the following statements: that there are two demons, the one celestial and the other terrestrial; and that the terrestrial sends up a production from earth, and that this is water; and that the celestial is a fire, partaking of the nature of air, hot and cold.(12) And he therefore affirms that none of these destroys or sullies the soul, for these constitute the substance of all things. And he is reported to have ordered his followers not to eat beans, because that Zaratas said that, at the origin and concretion of all things, when the earth was still undergoing its process of solidification,(13) and that of putrefaction had set in, the bean was produced.(14) And of this he mentions the following indication, that if any one, after having chewed a bean without the husk, places it opposite the sun for a certain period,--for this immediately will aid in the result,--it yields the smell of human seed. And he mentions also another clearer instance to be this: if, when the bean is blossoming, we take the bean and its flower, and deposit them in a jar, smear this over, and bury it in the ground, and after a few days uncover it, we shall see it wearing the appearance, first of a woman's pudendum, and after this, when closely examined, of the head of a child growing in along with it. This person, being burned along with his disciples in Croton, a town of Italy, perished. Anti this was a habit with him, whenever one repaired to him with a view of becoming his follower, (the candidate disciple was compelled) to sell his possessions, and lodge the money sealed with Pythagoras, and he continued in silence to un-

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dergo instruction, sometimes for three, but sometimes for five years. And again, on being released, he was permitted to associate with the rest, and remained as a disciple, and took his meals along with them; if otherwise, however, he received back his property, and was rejected. These persons, then, were styled Esoteric Pythagoreans, whereas the rest, Pythagoristae.
    Among his followers, however, who escaped the conflagration were Lysis and Archippus, and the servant of Pythagoras, Zaniolxis,(1) who also is said to have taught the Celtic Druids to cultivate the philosophy of Pythagoras. And they assert that Pythagoras learned from the Egyptians his system of numbers and measures; and I being struck by the plausible, fanciful, and not easily revealed wisdom of the priests, he himself likewise, in imitation of them, enjoined silence, and made his disciples lead a solitary life in  underground chapels.(2)

   CHAP. III.--EMPEDOCLES; HIS TWOFOLD CAUSE; TENET OF TRANSMIGRATION.

    But Empedocles, born after these, advanced likewise many statements respecting the nature of demons, to the effect that, being very numerous, they pass their time in managing earthly concerns. This person affirmed the originating principle of the universe to be discord and friendship, and that the intelligible fire of the monad is the Deity, and that all things consist of fire, and will be resolved into fire; with which opinion the Stoics likewise almost agree, expecting a conflagration. But most of all does he concur with the tenet of transition of souls from body to body, expressing himself thus:--"For surely both youth and maid I was, And shrub, and bird,(3) and fish, from ocean stray'd."(4)
    This (philosopher) maintained the transmutation of all souls into any description of animal. For Pythagoras, the instructor of these (sages),(5) asserted that himself had been Euphorbus, who sewed in the expedition against Ilium, alleging that he recognised his shield.The foregoing are the tenets of Empedocles.

CHAP. IV.--HERACLITUS; HIS UNIVERSAL DOGMATISM; HIS THEORY OF FLUX; OTHER SYSTEMS.

    But Heraclitus, a natural philosopher of Ephesus, surrendered himself to universal grief, condemning the ignorance of the entire of life, and of all men; nay, commiserating the (very) existence of mortals, for he asserted that he himself knew everything, whereas the rest of mankind nothing.(6) But he also advanced statements almost in concert with Empedocles, saying that the originating principle of all things is discord and friendship, and that the Deity is a fire endued with intelligence, and that all things are borne one upon another, and never are at a standstill; and just as Empedocles, he affirmed that the entire locality about us is full of evil things, and that these evil things reach as far as the moon, being extended from the quarter situated around the earth, and that they do not advance further, inasmuch as the entire space above the moon is more pure. So also it seemed to Heraclitus.
    After these arose also other natural philosophers, whose opinions we have not deemed it necessary to declare, (inasmuch as) they present no diversity to those already specified. Since, however, upon the whole, a not inconsiderable school has sprung (from thence), and many natural philosophers subsequently have arisen from them, each advancing different accounts of the nature of the universe, it seems also to us advisable, that, explaining the philosophy that has come down by succession from Pythagoras, we should recur to the opinions entertained by those living after the time of Thales, and that, furnishing a narrative of these, we should approach the consideration of the ethical and logical philosophy which Socrates and Aristotle originated, the former ethical, and the latter logical.(7)

CHAP. V.--ANAXIMANDER; HIS THEORY OF THE INFINITE; HIS ASTRONOMIC OPINIONS; HIS PHYSICS.

    Anaximander, then, was the hearer of Thales. Anaximander was son of Praxiadas, and a native of Miletus. This man said that the originating principle of existing things is a certain constitution of the Infinite, out of which the heavens are generated, and the worlds therein; and that this principle is eternal and undecaying, and comprising all the worlds. And he speaks of time as something of limited generation, and subsistence, and destruction. This person declared the Infinite to be an originating principle and element of existing things, being the first to employ such a denomination of the originating principle. But, moreover, he asserted that there is an eternal motion, by the agency of which it happens that the heavens(8) are generated; but that the earth is poised aloft, upheld by nothing,

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continuing(so) on account of its equal distance from all (the heavenly bodies); and that the figure of it is curved, circular,(1) similar to a column of stone.(2) And one of the surfaces we tread upon, but the other is opposite.(3) And that the stars are a circle of fire, separated from the fire which is in the vicinity of the world, and encompassed by air. And that certain atmospheric exhalations arise in places where the stars shine; wherefore, also, when these exhalations are obstructed, that eclipses take place. And that the moon sometimes appears frill and sometimes waning, according to the obstruction or opening of its (orbital) paths. But that the circle of the sun is twenty-seven times(4) larger than the moon, and that the sun is situated in the highest (quarter of the firmament); whereas the orbs of the fixed stars in the lowest. And that animals are produced (in moistures) by evaporation from the sun. And that man was, originally, similar to a different animal, that is, a fish. And that winds are caused by the separation of very rarified exhalations of the atmosphere, and by their motion after they have been condensed. And that rain arises from earth's giving back (the vapours which it receives) from the (clouds(6)) under the sun. And that there are flashes of lightning when the wind coming down severs the clouds. This person was born in the third year of the XLII. Olympiad.(7)

CHAP. VI.--ANAXIMENES; HIS SYSTEM OF "AN INFINITE AIR;" HIS VIEWS OF ASTRONOMY AND NATURAL PHENOMENA.

    But Anaximenes, who himself was also a native of Miletus, and son of Eurystratus, affirmed that the originating principle is infinite air, out of which are generated things existing, those which have existed, and those that will be, as well as gods and divine (entities), and that the rest arise from the offspring of this. But that there is such a species of air, when it is most even, which is imperceptible to vision, but capable of being manifested by cold and heat, and moisture and motion, and that it is continually in motion; for that whatsoever things undergo alteration, do not change if there is not motion. For that it presents a different appearance according as it is condensed and attenuated, for when it is dissolved into what is more attenuated that fire is produced, and that when it is moderately condensed again into air that a cloud

is formed from the air by virtue of the contraction;(8) but when condensed still more, water, (and) that when the condensation is carried still further, earth is formed; and when condensed to the very highest degree, stones. Wherefore, that the dominant principles of generation are contraries,--namely, heat and cold. And that the expanded earth is wafted along upon the air, and in like manner both sun and moon and the rest of the stars; for all things being of the nature of fire, are wafted about through the expanse of space, upon the air. And that the stars are produced from earth by reason of the mist which arises from this earth; and when this is attenuated, that fire is produced, and that the stars consist of the fire which is being borne aloft. But also that there are terrestrial natures in the region of the stars carried on along with them. And he says that the stars do not move under the earth, as some have supposed, but around the earth,(9) just as a cap is turned round our head; and that the sun is hid, not by being under the earth, but because covered by the higher portions of the earth, and on account of the greater distance that he is from us. But that the stars do not emit heat on account of the length of distance; and that the winds are produced when the condensed air, becoming rarified, is borne on; and that when collected and thickened still further, clouds are generated, and thus a change made into water. And that hail is produced when the water borne down from the clouds becomes congealed; and that snow is generated when these very clouds, being more moist, acquire congelation; and that lightning is caused when the clouds are parted by force of the winds; for when these are sundered there is produced a brilliant and fiery flash. And that a rainbow is produced by reason of the rays of the sun failing on the collected air. And that an earthquake takes place when the earth is altered into a larger (bulk) by heat and cold. These indeed, then, were the opinions of Anaximenes. This (philosopher) flourished about the first year of the LVIII. Olympiad.(10)

CHAP. VII.--ANAXAGORAS; HIS THEORY OF MIND; RECOGNISES AN EFFICIENT CAUSE; HIS COSMOGONY AND ASTRONOMY.

    After this (thinker) comes Anaxagoras,(11) son of Hegesibulus,(12) a native of Clazomenae. This person affirmed the originating principle of the universe to be mind and matter; mind being

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the efficient cause, whereas matter that which was being formed. For all things coming into existence simultaneously, mind supervening introduced order. And material principles, he says, are infinite; even the smaller of these are infinite.(1) And that all things partake of motion by being moved by mind, and that similar bodies coalesce. And that celestial bodies were arranged by orbicular motion. That, therefore, what was thick and moist, and dark and cold, and all things heavy, came together into the centre, from the solidification of which earth derived support;  but that the things opposite to these--namely, heat and brilliancy, and dryness and lightness--hurried impetuously into the farther portion of the atmosphere. And that the earth is in figure plane; and that it continues suspended aloft, by reason of its magnitude, and by reason of there being no vacuum, and by reason of the air, which was most powerful, bearing along the wafted earth. But that among moist substances on earth, was the sea, and the waters in it; and when these evaporated (from the sun), or had settled under, that the ocean was formed in this manner, as well as from the rivers that from time to time flow into it. And that the rivers also derive support from the rains and from the actual waters in the earth; for that this is hollow, and contains water in its caverns. And that the Nile is inundated in summer, by reason of the waters carried down into it from the snows in northern (latitudes).(2) And that the sun and moon and all the stars are fiery stones, that were rolled round by the rotation of the atmosphere. And that beneath the stars are sun and moon, and certain invisible bodies that are carried along with us; and that we have no perception of the heat of the stars, both on account of their being so far away, and on account of their distance from the earth; and further, they are not to the same degree hot as the sun, on account of their occupying a colder situation. And that the moon, being lower than the sun, is nearer us. And that the sun surpasses the Peloponnesus in size. And that the moon has not light of its own, but from the sun. But that the revolution of the stars takes place under the earth. And that the moon is eclipsed when the earth is interposed, and occasionally also those (stars) that are underneath the moon. And that the sire (is eclipsed) when, at the beginning of the month, the moon is interposed. And that the solstices are caused by both sun and moon being repulsed by the air. And that the moon is often turned, by its not

being able to make head against the cold. This person was the first to frame definitions regarding eclipses and illuminations. And he affirmed that the moon is earthy, and has in it plains and ravines. And that the milky way is a reflection of the light of the stars which do not derive their radiance from the sun;(3) and that the stars, coursing (the firmament) as shooting sparks, arise out of the motion of the pole. And that winds are caused when the atmosphere is ratified by the sun, and by those burning orbs that advance under the pole, and are borne from (it). And that thunder and lightning are caused by heat falling on the clouds. And that earthquakes are produced by the air above falling on that under the earth; for when this is moved, that the earth also, being wafted by it, is shaken. And that animals originally came into existence(4) in moisture, and after this one from another; and that males are procreated when the seed secreted from the right parts adhered to the right parts of the womb, and that females are born when the contrary took place. This philosopher flourished in the first year of the LXXXVIII. Olympiad,(5) at which time they say that Plato also was born. They maintain that Anaxagoras was likewise prescient.

CHAP. VIII.--ARCHELAUS; SYSTEM AKIN TO THAT OF ANAXAGORAS; HIS ORIGIN OF THE EARTH AND OF ANIMALS; OTHER SYSTEMS.

    Archelaus was by birth an Athenian, and son of Apollodorus.(6) This person, similarly with Anaxagoras, asserted the mixture of matter, and enunciated his first principles in the same manner. This philosopher, however, held that there is inherent immediately in mind a certain mixture; and that the originating principle of motion is the mutual separation of heat and cold, and that the heat is moved, and that the cold remains at rest. And that the water, being dissolved, flows towards the centre, where the scorched air and earth are produced, of which the one is borne upwards and the other remains beneath. And that the earth is at rest, and that on this account it came into existence; and that it lies in the centre, being no part, so to speak, of the universe, delivered from the conflagration; and that from this, first in a state of ignition, is the nature of the stars, of which indeed the largest is the sun, and next to this the moon; and of the rest some less, but some greater. And he says that the heaven was inclined at an angle, and so that the sun diffused light over the earth, and made the atmosphere transparent, and the ground dry; for that at first it was a sea,

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inasmuch as it is lofty at the horizon and hollow in the middle. And he adduces, as an indication of the hollowness, that the sun does not rise and set to all at the same time, which ought to happen if the earth was even. And with regard to animals, he affirms that the earth, being originally fire in its lower part, where the heat and cold were intermingled, both the rest of animals made their appearance, numerous and dissimilar,(1) all having the same food, being nourished from mud; and their existence was of short duration, but afterwards also generation from one another arose unto them; and men were separated from the rest (of the animal creation), and they appointed rulers, and laws, and arts, and cities, and the rest. And he asserts that mind is innate in all animals alike; for that each, according to the difference of their physical constitution, employed (mind), at one time slower, at another faster.(2)
    Natural philosophy, then, continued from Thales until Archelaus. Socrates was the hearer of this (latter philosopher). There are, however, also very many others, introducing various opinions respecting both the divinity and the nature of the universe; and if we were disposed to adduce all the opinions of these, it would be necessary to compose a vast quantity of books. But, reminding the reader of those whom we especially ought--who are deserving of mention from their fame, and from being, so to speak, the leaders to those who have subsequently framed systems of philosophy, and from their supplying them with a starting-point towards such undertakings--let us hasten on our investigations towards what remains for consideration.

      CHAP. IX.--PARMENIDES; HIS THEORY OF "UNITY;" HIS ESCHATOLOGY.

    For Parmenides(3) likewise supposes the universe to be one, both eternal and unbegotten, and of a spherical form. And neither did he escape the opinion of the great body (of speculators), affirming fire and earth to be the originating principles of the universe--the earth as matter, but the fire as cause, even an efficient one. He asserted that the world would be destroyed, but in what way he does not mention.(4) The same (philosopher), however, affirmed the universe to be eternal, and not generated, and of spherical form and homogeneous, but not having a figure in itself, and immoveable and limited.

CHAP. X.--LEUCIPPUS; HIS ATOMIC THEORY.

    But Leucippus,(5) an associate of Zeno, did not maintain the same opinion, but affirms things to be infinite, and always in motion, and that generation and change exist continuously. And he affirms plenitude and vacuum to be elements. And he asserts that worlds are produced when many bodies are congregated and flow together from the surrounding space to a common point, so that by mutual contact they made substances of the same figure and similar in form come into connection; and when thus intertwined,(6) there are transmutations into other bodies, and that created things wax and wane through necessity. But what the nature of necessity is, (Parmenides) did not define.

   CHAP. XI.--DEMOCRITUS; HIS DUALITY OF PRINCIPLES; HIS COSMOGONY.

    And Democritus(7) was an acquaintance of Leucippus. Democritus, son of Damasippus, a native of Abdera,(8) conferring with many gymnosophists among the Indians, and with priests in Egypt, and with astrologers and magi in Babylon, (propounded his system). Now he makes statements similarly with Leucippus concerning elements, viz. plenitude and vacuum, denominating plenitude entity, and vacuum nonentity; and this he asserted, since existing things are continually moved in the vacuum. And he maintained worlds to be infinite, and varying in bulk; and that in some there is neither sun nor moon, while in others that they are larger than with us, and with others more numerous. And that intervals between worlds are unequal; and that in one quarter of space (worlds) are more numerous, and in another less so; and that some of them increase in bulk, but that others attain their full size, while others dwindle away and that in one quarter they are coming into existence, whilst in another they are failing; and that they are destroyed by clashing one with another. And that some worlds are destitute of animals and plants, and every species of moisture. And that the earth of our world was created before that of the stars, and that the moon is underneath; next (to it) the sun; then the fixed stars. And that (neither) the planets nor these (fixed stars) possess an equal elevation. And that the world flourishes, until no longer it can receive anything from without. This (philosopher) turned all things into ridicule, as if all the concerns of humanity were deserving of laughter.

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CHAP. XII.--XENOPHANES; HIS SCEPTICISM; HIS NOTIONS OF GOD AND NATURE; BELIEVES IN A FLOOD.

    But Xenophanes, a native of Colophon,(1) was son of Orthomenes. This man survived to the time of Cyrus.(2) This (philosopher) first asserted that there is no possibility of comprehending anything, expressing himself thus:--

   "For if for the most part of perfection man may speak,
    Yet he knows it not himself, and in all attains surmise."

And he affirms that nothing is generated or perishes, or is moved; and that the universe, being one, is beyond change. But he says that  the deity is eternal, and one and altogether homogeneous and limited, and of a spherical form, and  endued with perception in all parts. And that the sun exists during each day from a conglomeration of small sparks, and that the earth is infinite, and is surrounded neither by an atmosphere nor by the heaven. And that there are infinite suns and moons, and that all things spring from earth. This man affirmed that the sea is salt, on account of the many mixtures that flow  into it. Metrodorus, however, from the fact of its being filtered through earth, asserts that it is  on account of this that it is made salt. And  Xenophanes is of opinion that there had been a mixture of the earth with the sea, and that in process of time it was disengaged from the  moisture, alleging that he could produce such proofs as the following: that in the midst of earth, and in mountains, shells are discovered; and also in Syracuse he affirms was found in the quarries the print of a fish and of seals, and in Paros an image of a laurel(3) in the bottom of a stone, and in Melita(4) parts of all sorts of marine animals. And he says that these were generated when all things originally were embedded in mud, and that an impression of them was dried in the mud, but that all men had perished(5) when the earth, being precipitated into the sea, was converted into mud; then, again, that it originated generation, and that this overthrow occurred to all worlds.

    CHAP. XIII.--ECPHANTUS; HIS SCEPTICISM; TENET OF INFINITY.

    One Ecphantus, a native of Syracuse, affirmed that it is not possible to attain a true knowledge of things. He defines, however, as he thinks,

primary bodies to be indivisible,(6) and that there are three variations of these, viz., bulk, figure, capacity, from which are generated the objects of sense. But that there is a determinable multitude of these, and that this is infinite.(7) And that bodies are moved neither by weight nor by impact, but by divine power, which he calls mind and soul; and that of this the world is a representation; wherefore also it has been made in the form of a sphere by divine power.(8) And that the earth in the middle of the cosmical system is moved round its own centre towards the east.(9)

     CHAP. XIV.--HIPPO; HIS DUALITY OF PRINCIPLES; HIS PSYCHOLOGY.

    Hippo, a native of Rhegium, asserted as originating principles, coldness, for instance water, and heat, for instance fire. And that fire, when produced by water, subdued the power of its generator, and formed the world. And the soul, he said, is(10) sometimes brain, but sometimes water; for that also the seed is that which appears to us to arise out of moisture, from which, he says, the soul is produced.
    So far, then, we think we have sufficiently adduced (the opinions of) these; wherefore, inasmuch as we have adequately gone in review through the tenets of physical speculators, it seems to remain that we now turn to Socrates and Plato, who gave especial preference to moral philosophy.

      CHAP. XV.--SOCRATES; HIS PHILOSOPHY REPRODUCED BY PLATO.

    Socrates, then, was a hearer of Archelaus, the natural philosopher; and he, reverencing the rule, "Know thyself," and having assembled a large school, had Plato (there), who was far superior to all his pupils. (Socrates) himself left no writings(11) after him. Plato, however, taking notes(12) of all his (lectures on) wisdom, established a school, combining together natural, ethical, (and) logical (philosophy). But the points Plato determined are these following.

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CHAP. XVI.--PLATO; THREEFOLD CLASSIFICATION OF PRINCIPLES; HIS IDEA OF GOD; DIFFERENT OPINIONS REGARDING HIS THEOLOGY AND PSYCHOLOGY; HIS ESCHATOLOGY AND SYSTEM OF METEMPSYCHOSIS; HIS ETHICAL DOCTRINES; NOTIONS ON THE FREE-WILL QUESTION.

    Plato (lays down) that there are three originating principles of the universe, (namely) God, and matter, and exemplar; God as the Maker and Regulator of this universe, and the Being who exercises providence over it; but matter, as that which underlies all (phenomena), which (matter) he styles both receptive and a nurse, out of the arrangement of which proceeded the four elements of which the world consists; (I mean) fire, air, earth, water, from which all the rest of what are denominated concrete substances, as well as animals and plants, have been formed. And that the exemplar, which he likewise calls ideas, is the intelligence of the Deity, to which, as to an image in the soul, the Deity attending,  fabricated all things. God, he says, is both incorporeal and shapeless, and comprehensible by wise men solely; whereas matter is body potentially, but with potentiality not as yet passing into action, for being itself without form and without quality, by assuming forms and qualities, it became body. That matter, therefore, is an  originating principle, and coeval with the Deity, and that in this respect the world is uncreated. For (Plato) affirms that (the world) was made out of it. And that (the attribute of) imperishableness necessarily belongs to (literally "follows") that which is uncreated. So far forth, however, as body is supposed to be compounded out of both many qualities and ideas, so far forth it is both created and perishable. But some of the followers of Plato mingled both of these, employing some such example as the following: That as a waggon can always continue undestroyed, though undergoing partial repairs from time to time, so that even the parts each in turn perish, yet itself remains always complete; so after this manner the world also, although in parts it perishes, yet the things that are removed, being repaired, and equivalents for them being introduced, it remains eternal.
    Some maintain that Plato asserts the Deity to be one, ingenerable and incorruptible, as he says in The Laws:(1) "God, therefore, as the ancient account has it, possesses both the beginning, and end, and middle of all things." Thus he shows God to be one, on account of His having pervaded all things. Others, however, maintain that Plato affirms the existence of many gods indefinitely, when he uses these words: "God of gods, of whom I am both the Creator

and Father."(2) But others say that he speaks of a definite number of deities in the following passage: "Therefore the mighty Jupiter, wheeling his swift chariot in heaven;" and when he enumerates the offspring of the children of heaven and earth. But others assert that (Plato) constituted the gods as generable; and on account of their having been produced, that altogether they were subject to the necessity of corruption, but that on account of the will of God they are immortal, (maintaining this) in the passage already quoted, where, to the words, "God of gods, of whom I am Creator and Father," he adds, "indissoluble through the fiat of My will;" so that if (God) were disposed that these should be dissolved, they would easily be dissolved.
    And he admits natures (such as those) of demons, and says that some of them are good, but others worthless. And some affirm that he states the soul to be uncreated and immortal, when he uses the following words, "Every soul is immortal, for that which is always moved is immortal;" and when he demonstrates that the soul is self-moved, and capable of originating motion. Others, however, (say that Plato asserted that the soul was) created, but rendered imperishable through the will of God. But some (will have it that he considered the soul) a composite (essence), and generable and corruptible; for even he supposes that there is a receptacle for it,(3) and that it possesses a luminous body, but that everything generated involves a necessity of corruption.(4) Those, however, who assert the immortality of the soul are especially strengthened in their opinion by those passages(5) (in Plato's writings), where he says, that both there are judgments after death, and tribunals of justice in Hades, and that the virtuous (souls) receive a good reward, while the wicked (ones) suitable punishment. Some notwithstanding assert, that he also acknowledges a transition of souls from one body to another, and that different souls, those that were marked out
 for such a purpose, pass into different bodies,(6)  according to the desert of each, and that after(7) certain definite periods they are sent up into this world to furnish once more a proof of their choice. Others, however, (do not admit this to

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he his doctrine, but will have it that Plato affirms that the souls) obtain a place according to the desert of each; and they employ as a testimony the saying of his, that some good men are with Jove, and that others are ranging abroad (through heaven) with other gods; whereas that others are involved in eternal punishments, as many as during this life have committed wicked and unjust deeds.
    And people affirm that Plato says, that some things are without a mean, that others have a mean, that others are a mean. (For example, that) waking and sleep, and such like, are conditions without an intermediate state; but that there are things that had means, for instance virtue and vice; and there are means (between extremes), for instance grey between white and black, or some other colour. And they say, that he affirms that the things pertaining to the soul are absolutely alone good, but that the things pertaining to the body, and those external (to it), are not any longer absolutely good, but reputed blessings. And that frequently he names these means also, for that it is possible to use them both well and ill. Some virtues, therefore, he says, are extremes in regard of intrinsic worth, but in regard of their essential nature means, for nothing is more estimable than virtue. But whatever excels or falls short of these terminates in  vice. For instance, he says that there are four virtues--prudence, temperance, justice, fortitude--and that on each of these is attendant  two vices, according to excess and defect: for example, on prudence, recklessness according to  defect, and knavery according to excess; and on  temperance, licentiousness according to defect, stupidity according to excess; and on justice, foregoing a claim according to defect, unduly pressing it according to excess; and on fortitude, cowardice according to defect, foolhardiness according to excess. And that these virtues, when inherent in a man, render him perfect, and afford him happiness. And happiness, he says, is assimilation to the Deity, as far as this is possible; and that assimilation to God takes place when any one combines holiness and justice with prudence. For this he supposes the end of supreme wisdom and virtue. And he affirms that the virtues follow one another in turn,(1) and are uniform, and are never antagonistic to each other; whereas that vices are multiform, and sometimes follow one the other, and sometimes are antagonistic to each other. He asserts that fate exists; not, to be sure, that all things are produced according to fate, but that there is even something in our power, as in the passages where he says, "The fault is his who chooses, God is blameless;" and "the following law(2) of Adrasteia."(3) And thus some (contend for his upholding) a system of fate, whereas others one of free-will. He asserts, however, that sins are involuntary. For into what is most glorious of the things in our power, which is the soul, no one would (deliberately) admit what is vicious, that is, transgression, but that from ignorance and an erroneous conception of virtue, supposing that they were achieving something honourable, they pass into vice. And his doctrine on this point  is most clear in The Republic,(4) where he says, "But again you presume to assert that vice is disgraceful and abhorred of God; how then, I may ask, would one choose such an evil thing? He, you reply, (would do so) who is worsted by pleasures.(5) Therefore this also is involuntary, if to gain a victory be voluntary; so that, in every point of view, the committing an act of turpitude, reason proves(6) to be involuntary." Some one, however, in opposition to this (Plato), advances the contrary statement, "Why then are men punished if they sin involuntary?" But he replies, that he himself also, as soon as possible, may be emancipated from vice, and undergo punishment. For that the undergoing punishment is not an evil, but a good thing, if it is likely to prove a purification of evils; and that the rest of mankind, hearing of it, may not transgress, but guard against such an error. (Plato, however, maintains) that the nature of evil is neither created by the Deity, nor possesses subsistence of itself, but that it derives existence from contrariety to what is good, and from attendance upon it, either by excess and defect, as we have previously affirmed concerning the virtues. Plato unquestionably then, as we have already stated, collecting together the three departments of universal philosophy, in this manner formed his speculative system.

CHAP. XVII.--ARISTOTLE; DUALITY OF PRINCIPLES; HIS CATEGORIES; HIS PSYCHOLOGY; HIS ETHICAL DOCTRINES; ORIGIN OF THE EPITHET "PERIPATETIC."

    Aristotle, who was a pupil of this (Plato), reduced philosophy into an art, and was distinguished rather for his proficiency in logical science, supposing as the elements of all things substance and accident; that there is one substance underlying all things, but nine accidents,--namely, quantity, quality, relation, where,

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when, possession, posture, action, passion; and that substance is of some such description as God, man, and each of the beings that can fall under a similar denomination. But in regard of accidents, quality is seen in, for instance, white, black; and quantity, for instance two cubits, three cubits; and relation, for instance father, son; and where, for instance at Athens, Megara; and when, for instance during the tenth Olympiad; and possession, for instance to have acquired; and action, for instance to write, and in general to evince any practical powers; and posture, for instance to lie down; and passion, for instance to be struck. He also supposes that some things have means, but that others are without means, as we have declared concerning Plato likewise. And in most points he is in agreement with Plato, except the opinion concerning soul. For Plato affirms it to be immortal, but Aristotle that it involves permanence; and after these things, that this also vanishes in the fifth body,(1) which he supposes, along with the other four (elements),--viz., fire, and earth, and water, and air,--to be a something more subtle (than these), of the nature of spirit. Plato therefore says, that the only really good things are those pertaining to the soul, and that they are sufficient for happiness; whereas Aristotle introduces a threefold classification of good things, and asserts that the wise man is not perfect, unless there are present to him both the good things of the body and those extrinsic to it.(2) The former are beauty, strength, vigour of the senses, soundness; while the things extrinsic (to the body) are wealth, nobility, glory, power, peace, friendship.(3) And the inner qualities of the soul he classifies, as it was the opinion of Plato, under prudence, temperance, justice, fortitude. This (philosopher) also affirms that evils arise according to an opposition of the things that are good, and that they exist beneath the quarter around the moon, but reach no farther beyond the moon; and that the soul of the entire world is immortal, and that the world itself is eternal, but that (the soul) in an individual, as we have before stated, vanishes (in the fifth body). This (speculator), then holding discussions in the Lyceum, drew up from time to time his system of philosophy; but Zeno (held his school) in the porch called Poecile. And the followers of Zeno obtained their name from the place--that is, from Stoa--(i.e., a porch), being styled Stoics; whereas Aristotle's followers (were denominated) from their mode of employing themselves while teaching. For since they were accustomed walking about in the Lyceum to pursue their investigations, on this account they were called Peripatetics. These indeed, then, were the doctrines of Aristotle.

CHAP. XVIII.--THE STOICS; THEIR SUPERIORITY IN LOGIC; FATALISTS; THEIR DOCTRINE OF CONFLAGRATIONS.

    The Stoics themselves also imparted growth to philosophy, in respect of a greater development of the art of syllogism, and included almost everything under definitions, both Chrysippus and Zeno being coincident in opinion on this point. And they likewise supposed God to be the one originating principle of all things, being a body of the utmost refinement, and that His providential care pervaded everything; and these speculators were positive about the existence of fate everywhere, employing some such example as the following: that just as a dog,  supposing him attached to a car, if indeed he is disposed to follow, both is drawn,(4) or follows voluntarily, making an exercise also of free power, in combination with necessity, that is, fate; but if he may not be disposed to follow, he will altogether be coerced to do so. And the same, of course, holds good in the case of men. For though not willing to follow, they will altogether be compelled to enter upon what has been decreed for them. (The Stoics), however, assert that the soul abides after death,(5) but that it is a body, and that such is formed from the refrigeration of the surrounding atmosphere; wherefore, also, that it was called psyche (i.e., soul). And they acknowledge likewise, that there is a transition of souls from one body to another, that is, for those souls for whom this migration has been  destined. And they accept the doctrine, that there will be a conflagration, a purification of this world, some say the entire of it, but others a portion, and that (the world) itself is undergoing partial destruction; and this all but corruption, and the generation from it of another world, they term purgation. And they assume the existence of all bodies, and that body does not pass through body,(6) but that a refraction(7) takes place, and that all things involve plenitude, and that there is no vacuum. The foregoing are the opinions of the Stoics also.

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CHAP. XIX.--EPICURUS; ADOPT'S THE DEMOCRITIC ATOMISM; DENIAL OF DIVINE PROVIDENCE; THE PRINCIPLE OF HIS ETHICAL SYSTEM.

    Epicurus, however, advanced an opinion almost contrary to all. He supposed, as originating principles of all things, atoms and vacuity.(1) He considered vacuity as the place that would contain the things that will exist, and atoms the matter out of which all things could be formed; and that from the concourse of atoms both the Deity derived existence, and all the elements, and all things inherent in them, as well as animals and other (creatures); so that nothing was generated or existed, unless it be from atoms. And he affirmed that these atoms were composed of extremely small particles, in which there could not exist either a point or a sign, or any division; wherefore also he called them atoms. Acknowledging the Deity to be eternal and incorruptible, he says that God has providential care for nothing, and that there is no such thing at all as providence or fate, but that all things arc made by chance. For that the Deity reposed in the intermundane spaces, (as they) are thus styled by him; for outside the world he determined that there is a certain habitation of God, denominated "the intermundane spaces," and that the Deity surrendered Himself to pleasure, and took His ease in the midst of supreme happiness; and that neither has He any concerns of business, nor does He devote His attention to them.(2) As a consequence on these opinions, he also propounded his theory concerning wise men, asserting that the end of wisdom is pleasure. Different persons, however, received the term "pleasure" in different acceptations; for some (among the Gentiles(3) understood) the passions, but others the satisfaction resulting from virtue. And he concluded that the souls of men are dissolved along with their bodies, just as also they were produced along with them, for that they are blood, and that when this has gone forth or been altered, the entire man perishes; and in keeping with this tenet, (Epicurus maintained) that there are neither trials in Hades, nor tribunals of justice; so that whatsoever any one may commit in this life, that, provided he may escape detection, he is altogether beyond any liability of trial (for it in a future state). In this way, then, Epicurus also formed his opinions.

    CHAP. XX.--THE ACADEMICS; DIFFERENCE OF OPINION AMONG THEM.

    And another opinion of the philosophers was called that of the Academics,(4) on account of those holding their discussions in the Academy,  of whom the founder Pyrrho, from whom they were called Pyrrhonean philosophers, first introduced the notion of the incomprehensibility of all things, so as to (be ready to) attempt an argument on either side of a question, but not to assert anything for certain; for that there is nothing of things intelligible or sensible true, but that they appear to men to be so; and that all substance is in a state of flux and change, and never continues in the same (condition). Some followers, then, of the Academics say that one ought not to declare an opinion on the principle  of anything, but simply making the attempt to give it up; whereas others subjoined the formulary "not rather"(5) (this than that), saying that the fire is not rather fire than anything else. But they did not declare what this is, but what sort it is.(6)

CHAP. XXI.--THE BRACHMANS; THEIR MODE OF LIFE; IDEAS OF DEITY; DIFFERENT SORTS OF; THEIR ETHICAL NOTIONS.

    But there is also with the Indians a sect composed of those philosophizing among the Brachmans. They spend a contented existence, abstain both from living creatures and all cooked food, being satisfied with fruits; and not gathering these from the trees, but carrying off those that have fallen to the earth. They subsist upon them, drinking the water of the river Tazabena.(7) But they pass their life naked, affirming that the body has been constituted a covering to the soul by the Deity. These affirm that God is light, not such as one sees, nor such as the sun and fire; but to them the Deity is discourse, not that which finds expression in articulate sounds, but that of the knowledge through which the secret mysteries of nature(8) are perceived by the wise. And this light which they say is discourse, their god, they assert that the Brachmans only know on account of their alone rejecting all vanity of opinion which is the sours ultimate covering.(9) These despise death, and always in their own peculiar language(10) call God

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by the name which we have mentioned previously, and they send up hymns (to him). But neither are there women among them, nor do they beget children. But they who aim at a life similar to these, after they have crossed over to the country on the opposite side of the river, continue to reside there, returning no more; and these also are called Brachmans. But they do not pass their life similarly, for there are also in the place women, of whom those that dwell there are born, and in turn beget children. And this discourse which(1) they name God they assert to be corporeal, and enveloped in a body outside himself, just as if one were wearing a sheep's skin, but that on divesting himself of body that he would appear clear to the eye. But the Brachmans say that there is a conflict in the body that surrounds them, (and they consider that the body is for them full of conflicts);(2) in opposition to which, as if marshalled for battle against enemies, they contend, as we have already explained. And they say that all men are captive to their own congenital struggles, viz., sensuality and inchastity, gluttony, anger, joy, sorrow, concupiscence, and such like. And he who has reared a trophy over these, alone goes to God; wherefore the Brachmans deify Dandamis, to whom Alexander the Macedonian paid a visit, as one who had proved victorious in the bodily conflict. But they bear down on Calanus as having profanely withdrawn from their philosophy. But the Brachmans, putting off the body, like fishes jumping out of water into the pure air, behold the sun.

CHAP. XXII.--THE DRUIDS; PROGENITORS OF THEIR
SYSTEM.

    And the Celtic Druids investigated to the very highest point the Pythagorean philosophy, after Zamolxis,(3) by birth a Thracian,(4) a servant of Pythagoras, became to them the originator of this discipline. Now after the death of Pythagoras, Zamolxis, repairing thither, became to them the originator of this philosophy. The Celts esteem these as prophets and seers, on account of their foretelling to them certain (events), from calculations and numbers by the Pythagorean art; on the methods of which very art also we shall not keep silence, since also from these some have presumed to introduce heresies; but the Druids resort to magical rites likewise.

CHAP. XXIII.--HESIOD; THE NINE MUSES; THE HESIODIC COSMOGONY; THE ANCIENT SPECULATORS, MATERIALISTS; DERIVATIVE CHARACTER OF THE HERESIES FROM HEATHEN PHILOSOPHY.

    But Hesiod the poet asserts himself also that he thus heard from the Muses concerning nature, and that the Muses are the daughters of Jupiter. For when for nine nights and days together, Jupiter, through excess of passion, had uninterruptedly lain with Mnemosyne, that Mnemosyne conceived in one womb those nine Muses, becoming pregnant with one during each night. Having then summoned the nine Muses from Pieria, that is, Olympus, he exhorted them to undergo instruction:--

   "How first both gods and earth were made,(5)
    And rivers, and boundless deep, and ocean's surge,
    And glittering stars, and spacious heaven above;
    How they grasped the crown and shared the glory,
    And how at first they held the many-valed Olympus.
    These (truths), ye Muses, tell me of, saith he,
    From first, and next which of them first arose.
    Chaos, no doubt, the very first, arose; but next
    Wide-stretching Earth, ever the throne secure of all
    Immortals, who hold the peaks of white Olympus;
    And breezy Tartarus in wide earth's recess;
    And Love, who is most beauteous of the gods immortal,
    Chasing care away from all the gods and men,
    Quells in breasts the mind and counsel sage.
    But Erebus from Chaos and gloomy Night arose;
    And, in turn, from Night both Air and Day were born;
    But primal Earth, equal to self in sooth begot
    The stormy sky to veil it round on every side,
    Ever to be for happy gods a throne secure.
    And forth she brought the towering hills, the pleasant haunts
    Of nymphs who dwell throughout the woody heights.
    And also barren Sea begat the surge-tossed
    Flood, apart from luscious Love; but next
    Embracing Heaven, she Ocean bred with eddies deep,
    And Caeus, and Crius, and Hyperian, and Iapetus,
    And Thia, and Rhea, and Themis, and Mnemosyne,
    And gold-crowned Phoebe, and comely Tethys.
    But after these was born last(6) the wiley Cronus,
    Fiercest of sons; but he abhorred his blooming sire,
    And in turn the Cyclops bred, who owned a savage breast."

And all the rest of the giants from Cronus, Hesiod enumerates, and somewhere afterwards that Jupiter was born of Rhea. All these, then, made

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the foregoing statements in their doctrine regarding both the nature and generation of the universe. But all, sinking below what is divine, busied themselves concerning the substance of existing things,(1) being astonished at the magnitude of creation, and supposing that it constituted the Deity, each speculator selecting in preference a different portion of the world; failing, however, to discern the God and maker of these.

    The opinions, therefore, of those who have attempted to frame systems of philosophy among the Greeks, I consider that we have sufficiently explained; and from these the heretics, taking occasion, have endeavoured to establish the tenets that will be after a short time declared. It seems, however, expedient, that first explaining the mystical rites and whatever imaginary doctrines some have laboriously framed concerning the stars, or magnitudes, to declare these; for heretics likewise, taking occasion from them, are considered by the multitude to utter prodigies. Next in order we shall elucidate the feeble opinions advanced by these.

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BOOKS II. AND III. ARE AWANTING.

THE REFUTATION OF ALL HERESIES

BOOK IV.

CHAP. 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(1) 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 smpathize with the head, and the head with the underlying parts,(2) so also things terrestrial with superlunar objects.(3) 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.

CHAP. II.--DOCTRINES CONCERNING AEONS; THE CHALDEAN ASTROLOGY; HERESY DERIVABLE FROM IT.

    Employing these (as analogies), Euphrates the Peratic, and Acembes 4 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 AEons, and of a revolt of good powers over to evil (ones), and of the concord of good with wicked (AEons), calling them Taparchai 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 (AEons). 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.

CHAP. III.--THE HOROSCOPE THE FOUNDATION OF ASTROLOGY; INDISCOVERABILITY OF THE HOROSCOPE; THEREFORE THE FUTILITY OF THE CHALDEAN ART.

    The originating principle,(5) and, as it were, foundation, of the entire art, is fixing(6) the horo-

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scope.(1) 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(2) of the zodiacal sign should be observed with accuracy. For from(3) (the moment) of birth(4) the ascension of the zodiacal sign rising in the heaven should be closely watched,(5) 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(6) 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(7) 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(8) say conceptions take place, it is altogether the nature of the seed deposited to occupy some time in traversing(9) 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.(10) 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(11) 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(12) 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.

CHAP. IV.--IMPOSSIBILITY OF FIXING THE HOROSCOPE; FAILURE OF AN ATTEMPT TO DO THIS AT THE PERIOD OF BIRTH.

    For this reason it is impossible to fix the horoscope from the (period of) conception. But neither can this be done from (that of) birth. For, in the first place, there exists the difficulty as to when it can be declared that there is a birth; whether it is when the foetus begins to incline towards the orifice,(13) or when it may project a little, or when it may be borne to the

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ground. Neither is it in each of these cases possible to comprehend the precise moment of parturition,(1) or to define the time. For also on account of disposition of soul, and on account of suitableness of body, and on account of choice of the parts, and on account of experience in the midwife, and other endless causes, the time is not the same at which the foetus inclines towards the orifice, when the membranes are ruptured, or when it projects a little, or is deposited on the ground; but the period is different in the case of different individuals. And when the Chaldeans are not able definitely and accurately to calculate this, they will fail, as they ought, to determine the period of emergence.
    That, then, the Chaldeans profess to be acquainted with the horoscope at the periods of birth,(1) but in reality do not know it, is evident from these considerations. But that neither is their horoscope infallible, it is easy to conclude. For when they allege that the person sitting beside the woman in travail at the time of parturition gives, by striking a metallic rim, a sign to the Chaldean, who from an elevated place is contemplating the stars, and he, looking towards heaven, marks down the rising zodiacal sign; in the first place, we shall prove to them, that when parturition happens indefinitely, as we have shown a little before, neither is it easy(2) to signify this (birth) by striking the metallic rim. However, grant that the birth is comprehensible, yet neither is it possible to signify this at the exact time; for as the noise of the metallic plate is capable of being divided by a longer time and one protracted, in reference to perception, it happens that the sound is carried to the height (with proportionate delay). And the following proof may be observed in the case of those felling timber at a distance. For a sufficiently long time after the descent of the axe, the sound of the stroke is heard, so that it takes a longer time to reach the listener. And for this reason, therefore, it is not possible for the Chaldeans accurately to take the time of the rising zodiacal sign, and consequently the time when one can make the horoscope with truth. And not only does more time seem to elapse after parturition, when he who is sitting beside the woman in labour strikes the metallic plate, and next after the sound reaches the listener, that is, the person who has gone up to the elevated position; but also, while he is glancing around and looking to ascertain in which of the zodiacal signs is the moon, and in which appears each of the rest of the stars, it necessarily follows that there is a different position in regard of the stars, the

motion(3) of the pole whiffing them on with incalculable velocity, before what is seen in the heavens(4) is carefully adjusted to the moment when the person is born.

CHAP. V.--ANOTHER METHOD OF FIXING THE HOROSCOPE AT BIRTH; EQUALLY FUTILE; USE OF THE CLEPSYDRA IN ASTROLOGY; THE PREDICTIONS OF THE CHALDEANS NOT VERIFIED.

    In this way, the art practised by the Chaldeans will be shown to be unstable. Should any one, however, allege that, by questions put to him who inquires from the Chaldeans,(5) the birth can be ascertained, not even by this plan is it possible to arrive at the precise period. For if, supposing any such attention on their part in reference to their art to be on record, even these do not attain--as we have proved -unto accuracy either, how, we ask, can an unsophisticated individual comprehend precisely the time of parturition, in order that the Chaldean acquiring the requisite information from this person may set(6) the horoscope correctly? But neither from the appearance of the horizon will the rising star seem the same everywhere; but in one place its declination will be supposed to be the horoscope, and in another the ascension (will be thought) the horoscope, according as the places come into view, being either lower or higher. Wherefore, also, from this quarter an accurate prediction will not appear, since many may be born throughout the entire world at the same hour, each from a different direction observing the stars.
    But the supposed comprehension (of the period of parturition) by means of clepsydras(7) is likewise futile. For the contents of the jar will not flow out in the same time when it is full as when it is half empty; yet, according to their own account, the pole itself by a single impulse is whiffed along at an equable velocity. If, however, evading the argument,(8) they should affirm that they do not take the time precisely, but as it happens in any particular latitude,(9) they will be refuted almost by the sidereal influences themselves. For those who have been born at the same time do not spend the same life, but some, for example, have been made kings, and others have grown old in fetters.

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There has been born none equal, at all events to Alexander the Macedonian, though many were brought forth along with him throughout the earth; (and) none equal to the philosopher Plato. Wherefore the Chaldean, examining the time of the birth in any particular latitude, will not be able to say accurately, whether a person born at this time will be prosperous. Many, I take it, born at this time, have been unfortunate, so that the similarity according to dispositions is futile.
    Having, then, by different reasons and various methods, refuted the ineffectual mode of examination adopted by the Chaldeans, neither shall we omit this, namely, to show that their predictions will eventuate in inexplicable difficulties. For if, as the mathematicians assert, it is necessary that one born under the barb of Sagittarius' arrow should meet with a violent death, how was it that so many myriads of the Barbarians that fought with the Greeks at Marathon or Salamis(1) were simultaneously slaughtered? For unquestionably there was not the same horoscope in the case, at all events, of them all. And again, it is said that one born under the urn of Aquarius will suffer shipwreck: (yet) how is it that so many(2) of the Greeks that returned from Troy were overwhelmed in the deep around the indented shores of Euboea? For it is incredible that all, distant from one another by a long interval of duration, should have been born under the urn of Aquarius. For it is not reasonable to say, that frequently, for one whose fate it was to be destroyed in the sea, all who were with him  in the same vessel should perish. For why should the doom of this man subdue the (destinies) of all? Nay, but why, on account of one for whom it was allotted to die on land, should not all be preserved?

      CHAP. 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,(3) neither shall we omit this: as,

for instance, that one born in Leo will De brave; and that one born in Virgo will have long straight hair,(4) 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 AEthiopian 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,(5) 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(6) says:--

  "But two his temples, and two his eyes, and one beneath
   Reaches the end of the huge monster's law."

CHAP. 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(7) 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.(8) How then, I ask, will human observation for one birth be able to harmonize with so many ages; and this not once, (but oftentimes,

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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)?(1) 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.

CHAP. VIII.--PRODIGIES OF THE ASTROLOGERS; SYSTEM OF THE ASTRONOMERS; CHALDEAN DOCTRINE OF CIRCLES; DISTANCES OF THE HEAVENLY BODIES.

    I reckon it then sufficient to declare the prodigies(2) detailed by these men. Wherefore, employing condensed accounts of what they affirm, I shall turn my attention to the other points(that remain to be considered). Now they make the following statements.(3) The Creator communicated pre-eminent power to the orbital motion of the identical and similar (circle), for He permitted the revolution of it to be one and indivisible; but after dividing this internally into six parts, (and thus having formed) seven unequal circles, according to each interval of a twofold and threefold dimension, He commanded, since there were three of each, that the circles should travel in orbits contrary to one another, three indeed (out of the aggregate of seven) being whirled along with equal velocity, and four of them with a speed dissimilar to each

other and to the remaining three, yet (all) according to a definite principle. For he affirms that the mastery was communicated to the orbital motion of the same (circle), not only since it embraces the motion of the other, that, is, the erratic stars, but because also it possesses so great mastery, that is, so great power, that even it leads round, along with itself, by a peculiar strength of its own, those heavenly bodies--that is, the erratic stars--that are whirled along in contrary directions from west to east, and, in like manner, from east to west.
    And he asserts that this motion was allowed to be one and indivisible, in the first place, inasmuch as the revolutions of all the fixed stars were accomplished in equal periods of time, and were not distinguished according to greater or less portions of duration. In the next place, they all present the same phase as that which belongs to the outermost motion; whereas the erratic stars have been distributed into greater and varying periods for the accomplishment of their movements, and into unequal distances from earth. And he asserts that the motion in six parts of the other has been distributed probably into seven circles. For as many as are sections of each (circle)--I allude to monads of the sections(4)--become segments; for example, if the division be by one section, there will be two segments; if by two, three segments; and so, if anything be cut into six parts, there will be seven segments. And he says that the distances of these are alternately arranged both in double and triple order, there being three of each,--a principle which, he has attempted to prove, holds good of the composition of the soul likewise, as depending upon the seven numbers. For among them there are from the monad three double (numbers), viz., 2, 4, 8, and three triple ones, viz., 3, 9, 27. But the diameter of Earth is 80, 108 stadii; and the perimeter of Earth, 250,543 stadii; and the distance also from the surface of the Earth to the lunar circle, Aristarchus the Samian computes at 8,000,178 stadii, but Apollonius 5,000,000, whereas Archimedes computes(5) it at 5,544,1300. And from the lunar to solar circle, (according to the last authority,) are 50,262,065 stadii; and from this to the circle of Venus, 20,272,065 stadii; and from this to the circle of Mercury, 50,817,165 stadii; and from this to the circle of Mars, 40,541,108 stadii; and from this to the circle of Jupiter, 20,275,065

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stadii; and from this to the circle of Saturn, 40,372,065 stadii; and from this to the Zodiac and the furthest periphery, 20,082,005 stadii.(1)

            CHAP. IX.--FURTHER ASTRONOMIC CALCULATIONS.

    The mutual distances of the circles and spheres, and the depths, are rendered by Archimedes. He takes the perimeter of the Zodiac at 447,310,000 stadii; so that it follows that a straight line from the centre of the Earth to the most outward superficies would be the sixth of the aforesaid number, but that the line from the surface of the Earth on which we tread to the Zodiac would be a sixth of the aforesaid number, less by four myriads of stadii, which is the distance from the centre of the Earth to its surface. And from the circle of Saturn to the Earth he says the distance is 2,226,912,711 stadii; and from the circle of Jupiter to Earth, 502,770,646 stadii; and from the circle of Mars to Earth, 132,418,581. From the Sun to Earth, 121,604,454; and from Mercury to the Earth, 526,882,259; and from Venus to Earth, 50,815,160.

CHAP. X.--THEORY OF STELLAR MOTION AND DISTANCE IN ACCORDANCE WITH HARMONY.

    Concerning the Moon, however, a statement has been previously made. The distances and profundities of the spheres Archimedes thus renders; but a different declaration regarding them has been made by Hipparchus; and a different one still by Apollonius the mathematician. It is sufficient, however, for us, following the Platonic opinion, to suppose twofold and threefold distances from one another of the erratic stars; for the doctrine is thus preserved of the composition of the universe out of harmony, on concordant principles(2) in keeping with these distances. The numbers, however, advanced by Archimedes,(3) and the accounts rendered by the rest concerning the distances, if they be not on principles of symphony,--that is, the double and triple (distances) spoken of by Plato,--but are discovered independent of harmonies, would not preserve the doctrine of the formation of the universe according to harmony. For it is neither credible nor possible that the distances of these should be both contrary to some reasonable plan, and independent of harmonious and proportional principles, except perhaps only the Moon, on account of wanings and the shadow of the Earth,

in regard also of the distance of which alone--that is, the lunar (planet) from earth--one may trust Archimedes. It will, however, be easy for those who, according to the Platonic dogma itself, adopt this distance to comprehend by numerical calculation (intervals) according to what is double and triple, as Plato requires, and the rest of the distances. If, then, according to Archimedes, the Moon is distant from the surFace of the Earth 5,544,130 stadii, by increasing these numbers double and triple, (it will be)  easy to find also the distances of the rest, as if  subtracting one part of the number of stadii  which the Moon is distant from the Earth.
    But because the rest of the numbers--those alleged by Archimedes concerning the distance of the erratic stars--are not based on principles of concord, it is easy to understand--that is, for those who attend to the matter--how the numbers are mutually related, and on what principles they depend. That, however, they should not be in harmony and symphony--I mean those that are parts of the world which consists according to harmony--this is impossible. Since, therefore, the first number which the Moon is distant from the earth is 5,544,130, the second number which the Sun is distant from the Moon being 50,272,065, subsists by a greater computation than ninefold. But the higher number in reference to this, being 20,272,065, is (comprised) in a greater computation than half. The number, however, superior to this, which is 50,817,165, is contained in a greater computation than half. But the number superior to this, which is 40,541,108, is contained in a less computation than two-fifths. But the number superior to this, which is 20,275,065, is contained in a greater computation than half. The final number, however, which is 40,372,065, is comprised in a less computation than double.

CHAP. XI.--THEORY OF THE SIZE OF THE HEAVENLY BODIES IN ACCORDANCE WITH NUMERICAL HARMONIES.

    These (numerical) relations, therefore, the greater than ninefold, and less than half, and greater than double, and less than two-fifths, and greater than half, and less than double, are beyond all symphonies, from which not any proportionate or harmonic system could be produced. But the whole world, and the parts of it, are in all respects similarly framed in conformity with proportion and harmony. The proportionate and harmonic relations, however, are preserved--as we have previously stated--by double and triple intervals. If, therefore, we consider Archimedes reliable in the case of only the first distance, that from the Moon to the Earth, it is easy also to find the rest (of the intervals), by multiplying (them) by double and

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treble. Let then the distance, according to Archimedes, from Earth to Moon be 5,544,130 stadii; there will therefore be the double number of this of stadii which the Sun is distant from the Moon, viz. 11,088,260. But the Sun is distant from the Earth 16,632,390 stadii; and Venus is likewise distant from the Sun 16,632,390 stadii, but from the Earth 33,264,780 stadii; and Mercury is distant from Venus 22,176,520 stadii, but from Earth 55,441,300 stadii; and Mars is distant from Mercury 49,897, 170 stadii, and from Earth 105,338,470 stadii; and Jupiter is distant from Mars 44,353,040 stadii, but from Earth 149,691,510 stadii; Saturn is distant from Jupiter 149,691,510 stadii, but from Earth 299,383,020 stadii.

  CHAP. XII.--WASTE OF MENTAL ENERGY IN THE SYSTEMS OF THE ASTROLOGERS.

    Who will not feel astonishment at the exertion of so much deep thought with so much toil? This Ptolemy, however--a careful investigator of these matters--does not seem to me to be useless; but only this grieves (one), that being recently born, he could not be of service to the sons of the giants, who, being ignorant of these measures, and supposing that the heights of heaven were near, endeavoured in vain to construct a tower. And so, if at that time he were present to explain to them these measures, they would not have made the daring attempt ineffectually. But if any one profess not to have confidence in this (astronomer's calculations), let him by measuring be persuaded (of their accuracy); for in reference to those incredulous on the point, one cannot have a more manifest proof than this. O, pride of vain-toiling soul, and incredible belief, that Ptolemy should be considered pre-eminently wise among those who have cultivated similar wisdom!

CHAP. XIII.--MENTION OF THE HERETIC COLARBASUS; ALLIANCE BETWEEN HERESY AND THE PYTHAGOREAN PHILOSOPHY.

    Certain, adhering partly to these, as if having propounded great conclusions, and supposed things worthy of reason, have framed enormous and endless heresies; and one of these is Colarbasus,(1) who attempts to explain religion by measures and numbers. And others there are (who act) in like manner, whose tenets we shall explain when we commence to speak of what concerns those who give heed to Pythagorean calculation as possible; and uttering vain prophecies, hastily assume(2) as secure the philosophy by numbers and elements. Now certain (speculators), appropriating(3) similar reasonings from these, deceive unsophisticated individuals, alleging themselves endued with foresight;(4) sometimes, after uttering many predictions, happening on a single fulfilment, and not abashed by many failures, but making their boast in this one. Neither shall I pass over the witless philosophy of these men; but, after explaining it, I shall prove that those who attempt to form a system of religion out of these (aforesaid elements), are disciples of a school(5) weak and full of knavery.

CHAP. XIV.--SYSTEM OF THE ARITHMETICIANS; PREDICTIONS THROUGH CALCULATIONS; NUMERICAL ROOTS; TRANSFERENCE OF THESE DOCTRINES TO LETTERS; EXAMPLES IN PARTICULAR NAMES; DIFFERENT METHODS OF CALCULATION; PRESCIENCE POSSIBLE BY THESE.

    Those, then, who suppose that they prophesy by means of calculations and numbers,(6) and elements and names, constitute the origin of their attempted system to be as follows. They affirm that there is a root of each of the numbers; in the case of thousands, so many monads as there are thousands: for example, the root of six thousand, six monads; of seven thousand, seven monads; of eight thousand, eight monads; and in the case of the rest, in like manner, according to the same (proportion). And in the case of hundreds, as many hundreds as there are, so many monads are the root of them: for instance, of seven hundred there are seven hundreds; the root of these is seven monads: of six hundred, six hundreds; the root of these, six monads. And it is similar respecting decades: for of eighty (the root is) eight monads; and of sixty, six monads; of forty, four monads; of ten, one monad. And in the case of monads, the monads themselves are a root: for instance, of nine, nine; of eight, eight; of seven, seven. In this way, also, ought we therefore to act in the case of the elements (of words), for each letter has been arranged according to a certain number: for instance, the letter n according to fifty monads; but of fifty monads five is the root, and the root of the letter n is (therefore) five. Grant that from some name we take certain roots of it. For instance, (from) the name

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Agamemnon, there is of the a, one monad; and of the g, three monads; and of the other a, one monad; of the m, four monads; of the e, five monads; of the m, four monads; of the n, five monads; of the (long) o, eight monads; of the n, five monads; which, brought together into one series, will be 1, 3, 1, 4, 5, 4, 5, 8, 5; and these added together make up 36 monads. Again, they take the roots of these, and they become three in the case of the number thirty, but actually six in the case of the number six. The three and the six, then, added together, constitute nine; but the root of nine is nine: therefore the name Agamemnon terminates in the root nine.
    Let us do the same with another name -Hector. The name (H)ector has five letters--e, and k, and t, and o, and r. The roots of these are 5, 2, 3, 8, 1; and these added together make up 19 monads. Again, of the ten the root is one; and of the nine, nine; which added together make up ten: the root of ten is a monad. The name Hector, therefore, when made the subject of computation, has formed a root, namely a monad. It would, however, be easier(1) to conduct the calculation thus: Divide the ascertained roots from the letters--as now in the case of the name Hector we have found nineteen monads--into nine, and treat what remains over as roots. For example, if I divide 19 into 9, the remainder is 1, for 9 times 2 are 18, and there is a remaining monad: for if I subtract 18 from 19, there is a remaining monad; so that the root of the name Hector will be a monad. Again, of the name Patroclus these numbers are roots: 8, 1, 3, 1, 7, 2, 3, 7, 2; added together, they make up 34 monads. And of these the remainder is 7 monads: of the 30, 3; and of the 4, 4. Seven monads, therefore, are the root of the name Patroclus.

    Those, then, that conduct their calculations according to the rule of the number nine,(2) take the ninth part of the aggregate number of roots, and define what is left over as the sum of the  roots. They, on the other hand, (who conduct  their calculations) according to the rule of the
number seven, take the seventh (part of the aggregate number of roots); for example, in the case of the name Patroclus, the aggregate in the matter of roots is 34 monads. This divided into seven parts makes four, which (multiplied into each other) are 28. There are six remaining monads; (so that a person using this method) says, according to the rule of the number seven, that six monads are the root of the name Patroclus. If, however, it be 43, (six) taken seven times,(3) he says, are 42, for seven times six are 42, and one is the remainder. A monad, therefore, is the root of the number 43, according to the rule of the number seven. But one ought to observe if the assumed number, when divided, has no remainder; for example, if from any name, after having added together the roots, I find, to give an instance, 36 monads. But the number 36 divided into nine makes exactly 4 enneads; for nine times 4 are 36, and nothing is over. It is evident, then, that the actual root is 9. And again, dividing the number forty-five, we find nine(4) and nothing over--for nine times five are forty-five, and nothing remains; (wherefore) in the case of such they assert the root itself to be nine. And

as regards the number seven, the case is similar: if, for example we divide 28 into 7, we have nothing over; for seven times four are 28, and nothing remains; (wherefore) they say that seven is the root. But when one computes names, and finds the same letter occurring twice, he calculates it once; for instance, the name Patroclus has the pa twice,(5) and the o twice: they therefore calculate the a once and the a once. According to this, then, the roots will be 8, 1, 3, 1, 7, 2, 3, 2, and added together they make 27 monads; and the root of the name will be, according to the rule of the number nine, nine itself, but according to the rule of the
number seven, six.
    In like manner, (the name) Sarpedon, when made the subject of calculation, produces as a root, according to the rule of the number nine, two monads. Patroclus, however, produces nine monads; Patroclus gains the victory. For when one number is uneven, but the other even, the uneven number, if it is larger, prevails. But again, when there is an even number, eight, and five an uneven number, the eight prevails, for it is larger. If, however, there were two numbers, for example, both of them even, or both of them odd, the smaller prevails. But how does (the name) Sarpedon, according to the rule of the number nine, make two monads, since the letter (long) o is omitted? For when there may be in a name the letter (long) o and (long) e, they leave out the (long) a, using one letter, because they say both are equipollent; and the same must not be computed twice over, as has been above declared. Again, (the name) Ajax makes four monads; (but the name) Hector, according to the rule of the ninth number, makes one

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monad. And the tetrad is even, whereas the monad odd. And in the case of such, we say, the greater prevails--Ajax gains the victory. Again, Alexander and Menelaus (may be adduced as examples). Alexander has a proper name (Paris). But Paris, according to the rule of the number nine, makes four monads; and Menelaus, according to the rule of the number nine, makes nine monads. The nine, however, conquer the four (monads): for it has been declared, when the one number is odd and the other even, the greater prevails; but when both are even or both odd, the less (prevails). Again, Amycus and Polydeuces (may be adduced as examples). Amycus, according to the rule of the number nine, makes two monads, and Polydeuces, however, seven: Polydeuces gains the victory. Ajax and Ulysses contended at the funeral games. Ajax, according to the rule of the number nine, makes font monads; Ulysses, according to the rule of the number nine, (makes) eight.(1) Is there, then, not any annexed, and (is there) not a proper name for Ulysses?(2) for he has gained the victory. According to the numbers, no doubt, Ajax is victorious, but history hands down the name of Ulysses as the conqueror, Achilles and Hector (may be adduced as examples). Achilles, according to the rule of the number nine, makes four monads; Hector one: Achilles gains the victory. Again, Achilles and Asteropaeus (are instances). Achilles makes four monads, Asteropaeus three: Achilles conquers. Again, Menelaus and Euphorbus (may be adduced as examples). Menelaus has nine monads, Euphorbus eight: Menelaus gains the victory.
    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 no 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.

CHAP. 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(3) 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 tempted (to be established) by themselves, as shall a little afterwards be proved; but this is an art of divination, by examination of the forehead? 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 s and dispositions of men, assigning the reason of this to births (that have taken place) under particular stars; they thus express themselves: Those who(6) are born under Aries will be of the following kind: long head, red hair, contracted eyebrows, pointed forehead, eyes grey and lively,(7) drawn cheeks, long-nosed, expanded nostrils, thin lips, tapering chin, wide month. These, he says, will partake of the following nature: cautious, subtle, perspicuous,(8) prudent, indulgent, gentle, over-auxious, persons of secret resolves fitted for every undertaking, prevailing more by prudence than strength, deriders for the time being, scholars,

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trustworthy, contentious, quarrellers in a fray, concupiscent, inflamed with unnatural lust, reflective, estranged(1) from their own homes, giving dissatisfaction in everything, accusers, like madmen in their cups, scorners, year by year losing something(2) serviceable in friendship through goodness; they, in the majority of cases, end their days in a foreign land.

           CHAP. XVI.--TYPE OF THOSE BORN UNDER TAURUS.

    Those, however, who are born in Taurus will be of the following description: round head, thick hair, broad forehead, square eyes, and large black eyebrows; in a white man, thin veins, sanguine, long eyelids, coarse huge ears, round mouths, thick nose, round nostrils, thick lips, strong in the upper parts, formed straight from the legs.(3) The same are by nature pleasing, reflective, of a goodly disposition, devout, just, uncouth, complaisant, labourers from twelve years, quarrelsome, dull. The stomach of these is small, they are quickly filled, forming many designs, prudent, niggardly towards themselves, liberal towards others, beneficent, of a slow(4) body: they are partly sorrowful, heedless as regards friendship, useful on account of mind, unfortunate.

             CHAP. XVII.--TYPE OF THOSE BORN UNDER GEMINI.

    Those who are born in Gemini will be of the following description: red countenance, size not very large, evenly proportioned limbs,(5) black eyes as if anointed with oil, cheeks turned down,(6) and large mouth, contracted eyebrows; they conquer all things, they retain whatever possessions they acquire,(7) they are extremely rich, penurious, niggardly of what is peculiarly their own, profuse in the pleasures of women,(8) equitable, musical liars. And the same by nature are learned, reflective, inquisitive, arriving at their own decisions, concupiscent, sparing of what belongs to themselves, liberal, quiet, prudent, crafty, they form many designs, calculators, accusers, importunate, not prosperous, they are beloved by the fair sex, merchants; as regards friendship, not to any considerable extent useful.

            CHAP. XVIII.--TYPE OF THOSE BORN UNDER CANCER.

    Those born in Cancer are of the following description: size not large, hair like a dog, of a reddish colour, small mouth, round head, pointed forehead, grey eyes, sufficiently beautiful, limbs somewhat varying. The same by nature are wicked, crafty, proficients in plans, insatiable, stingy, ungracious, illiberal, useless, forgetful; they neither restore what is another's, nor do they ask back what is their own;(9) as regards friendship, useful.

              CHAP. XIX.--TYPE OF THOSE BORN UNDER LEO.

    Those born in Leo are of the following description: round head, reddish hair, huge wrinkled forehead, coarse ears, large development of neck, partly bald, red complexion, grey eyes, large jaws, coarse mouth, gross in the upper parts,(10) huge breast, the under limbs tapering. The same are by nature persons who allow nothing to interfere with their own decision, pleasing themselves, irascible, passionate, scorners, obstinate, forming no design, not loquacious,(11) indolent, making an improper use of leisure, familiar,(12) wholly abandoned to pleasures of women, adulterers, immodest, in faith untrue, importunate, daring, penurious, spoliators, remarkable; as regards fellowship, useful; as regards friendship,(13) useless.

                CHAP. XX.--TYPE OF THOSE BORN UNDER VIRGO.

    Those born in Virgo are of the following description: fair appearance, eyes not large, fascinating, dark, compact(14) eyebrows, cheerful, swimmers; they are, however, slight in frame,(15) beautiful in aspect, with hair prettily adjusted, large forehead, prominent nose. The same by nature are docile, moderate, intelligent, sportive, rational, slow to speak, forming many plans; in regard of a favour, importunate;(16) gladly observing everything; and well-disposed pupils, they master whatever they learn; moderate, scorners, victims of unnatural lusts, companionable, of a noble soul, despisers, careless in practical matters, attending to instruction, more honourable in what concerns others than what relates to themselves; as regards friendship, useful.

           CHAP. XXI.--TYPE OR THOSE BORN UNDER LIBRA.

    Those born in Libra will be of the following description: hair thin, drooping, reddish and

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longish, forehead pointed (and) wrinkled, fair compact eyebrows, beautiful eyes, dark pupils, long thin ears, head inclined, wide mouth. The same by nature are intelligent, God-fearing, communicative to one another,(1) traders, toilers, not retaining gain, liars, not of an amiable disposition, in business or principle true, free-spoken, beneficent, illiterate, deceivers, friendly, careless, (to whom it is not profitable to do any act of injustice);(2) they are scorners, scoffers, satirical,(3) illustrious, listeners, and nothing succeeds with these; as regards friendship, useful.

               CHAP. XXII.--TYPE OF THOSE BORN UNDER SCORPIO.

    Those born in Scorpio are of the following description: a maidenish countenance, comely, pungent, blackish hair, well-shaped eyes, forehead not broad, and sharp nostril, small contracted ears, wrinkled foreheads, narrow eyebrows, drawn cheeks. The same by nature are crafty, sedulous, liars, communicating their particular designs to no one, of a deceitful spirit, wicked, scorners, victims to adultery, well-grown, docile; as regards friendship, useless.

             CHAP. XXIII.--TYPE OF THOSE BORN UNDER SAGITTARIUS.

    Those born in Sagittarius will be of the following description: great length, square forehead. profuse eyebrows, indicative of strength, well-arranged projection of hair, reddish (in complexion). The same by nature are gracious, as educated persons, simple, beneficent; given to unnatural lusts, companionable, toil-worn, lovers,  beloved, jovial in their cups, clean, passionate,  careless, wicked; as regards friendship, useless; scorners, with noble souls, insolent, crafty; for fellowship, useful.

            CHAP. XXIV.--TYPE OF THOSE BORN UNDER CAPRICORN.

    Those born in Capricorn will be of the following description: reddish body, projection of greyish hair, round mouth,(4) eyes as of an eagle, contracted brows, open forehead, somewhat bald, in the upper parts of the body endued with more strength. The same by nature are philosophic, scorners, and scoffers at the existing state of things, passionate, persons that can make concessions, honourable, beneficent, lovers of the practice of music, passionate in their cups, mirthful, familiar, talkative, given to unnatural  lusts, genial, amiable, quarrelsome e lovers, for fellowship well disposed.

           CHAP. XXV.--TYPE OF THOSE BORN UNDER AQUARIUS.

    Those born in Aquarius will be of the following description: square in size, of a diminutive body; sharp, small, fierce eyes; imperious, ungenial, severe, readily making acquisitions, for friendship and fellowship well disposed; moreover, for maritime(5) enterprises they make voyages, and perish. The same by nature are taciturn, modest, sociable, adulterers, penurious, practised in business,(6) tumultuous, pure, well-disposed, honourable, large eyebrows; frequently they are born in the midst of trifling events, but (in after life) follow a different pursuit; though they may have shown kindness to any one, still no one returns them thanks.

            CHAP. XXVI.--TYPE OF THOSE BORN UNDER PISCES.

    Those born in Pisces will be of the following description: of moderate dimensions, pointed forehead like fishes, shaggy hair, frequently they become soon grey. The same by nature are of exalted soul, simple, passionate, penurious, talkative; in the first period of life they will be drowsy; they are desirous of managing business by themselves, of high repute, venturesome, emulous, accusers, changing their locality, lovers, dancers; for friendship, useful.

      CHAP. XXVII.--FUTILITY OF THIS THEORY OF STELLAR INFLUENCE.

    Since, therefore, we have explained the astonishing wisdom of these men, and have not concealed their overwrought art of divination by means of contemplation, neither shall I be silent as regards (undertakings) in the case of which those that are deceived act foolishly. For, comparing the forms and dispositions of men with names of stars, how impotent their system is! For we know that those originally conversant with such investigations have called the stars by names given in reference to propriety of signification and facility for future recognition. For what similarity is there of these (heavenly bodies) with the likeness of animals, or what community of nature as regards conduct anti energy (is there ill the two cases), that one should allege that a person born in Leo should be irascible, and one born in Virgo moderate, or one born in Cancer wicked, but that those born in...

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CHAP. XXVIII.(1)--SYSTEM OF THE MAGICIANS; INCANTATIONS OF DEMONS; SECRET MAGICAL RITES.

    ... And (the sorcerer), taking (a paper), directs the inquirer (2) to write down with water whatever questions he may desire to have asked from the demons. Then, folding up the paper, and delivering it to the attendant, he sends him away to commit it to the flames, that the ascending smoke may waft the letters to demons. While, however, the attendant is executing this order, (the sorcerer) first removes equal portions of the paper, and on some more parts of it he pretends that demons write in Hebrew characters. Then burning an incense of the Egyptian magicians, termed Cyphi, he takes these (portions of paper) away, and places them near the incense. But (that paper) which the inquirer happens to have written (upon), having placed on the coals, he has burned. Then (the sorcerer), appearing to be borne away under divine influence, (and) hurrying into a corner (of the house), utters a loud and harsh cry, and unintelligible to all, ... and orders all those present to enter, crying out (at the same  time), and invoking Phryn, or some other demon. But after passing into the house, and when those that were present stood side by side, the sorcerer, flinging the attendant upon a bed,(3)  utters to him several words, partly in the Greek, and partly, as it were, the Hebrew language, (embodying) the customary incantations employed by the magicians. (The attendant), however, goes away(4) to make the inquiry. And within (the house), into a vessel full of water (the sorcerer) infusing copperas mixture, and melting the drug, having with it sprinkled the paper that forsooth had (the characters upon it) obliterated, he forces the latent and concealed letters to come once more into light; and by these he ascertains what the inquirer has written down. And if one write with copperas mixture likewise, and having ground a gall nut, use its vapour as a fumigator, the concealed letters would become plain. And if one write with milk, (and) then scorch the paper, and scraping it, sprinkle and rub (what is thus scraped off) upon the letters traced with the milk, these will become plain. And urine likewise, and sauce of brine, and juice of euphorbia, and of a fig, produce a similar result. But when

(the sorcerer) has ascertained the question in this mode, he makes provision for the manner in which be ought to give the reply. And next he orders those that are present to enter, holding laurel branches and shaking them, and uttering cries, and invoking the demon Phryn. For also it becomes these to invoke him;(5) and it is worthy that they make this request from demons, which they do not wish of themselves to put forward, having lost their minds. The confused noise, however, and the tumult, prevent them directing attention to those things which it is supposed (the sorcerer) does in secret. But what these are, the present is a fair opportunity for us to declare.
    Considerable darkness, then, prevails. For the (sorcerer) affirms that it is impossible for mortal nature to behold divine things, for that to hold converse (with these mysteries) is sufficient. Making, however, the attendant lie down (upon the couch), head foremost, and placing by each side two of those little tablets, upon which had been inscribed in, forsooth, Hebrew characters, as it were names of demons, he says that (a demon) will deposit the rest in their ears. But this (statement) is requisite, in order that some instrument may be placed beside the ears of the attendant, by which it is possible that he signify everything which he chooses. First, however, he produces a sound that the (attendant) youth may be terrified; and secondly, he makes a humming noise; then, thirdly, he speaks(6) through the instrument what he wishes the youth to say, and remains in expectation of the issue of the affair; next, he makes those present remain still, and directs the (attendant) to signify, what he has heard from the demons. But the instrument that is placed beside his ears is a natural instrument, viz., the windpipe of long-necked cranes, or storks, or swans. And if none of these is at hand, there are also some different artificial instruments (employed); for certain pipes of brass, ten in number, (and) fitting into one another, terminating in a narrow point, are adapted (for the purpose), and through these is spoken into the ear whatsoever the (magician) wishes. And the youth hearing these (words) with terror as uttered by demons, when ordered, speaks them out. If any one, however, putting around a stick a moist hide, and having dried it and drawn it together, close it up, and by removing the rod fashion the hide into the form of a pipe, he attains a similar end. Should any of these, however, be not at hand, he takes a book, and, opening it inside, stretches it out as far as

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he think requisite, (and thus) achieves the same result.
    But if he knows beforehand that one is present who is about to ask a question, he is the more ready for all (contingencies). If, however, he may also previously ascertain the question, he writes (it) with the drug, and, as being prepared, he is considered(1) more skilful, on account of having clearly written out what is (about) being asked. If, however, he is ignorant of the question, he forms conjectures, and puts forth something capable of a doubtful and varied interpretation, in order that the oracular response, being originally unintelligible, may serve for numerous purposes, and in the issue of events the prediction may be considered correspondent with what actually occurs. Next, having filled a vessel with water, he puts down (into it) the paper, as if uninscribed, at the same time infusing along with it copperas mixture. For in this way the paper written upon floats(2) upwards (to the surface), bearing the response. Accordingly there ensue frequently to the attendant formidable fancies for also he strikes blows plentifully on the terrified (bystanders). For, casting incense into the fire, he again operates after the following method. Covering a lump of what are called "fossil salts" with Etruscan wax, and dividing the piece itself of incense into two parts, he throws in a grain of salt; and again joining (the piece) together, and placing it on the burning coals, he leaves it there. And when this is consumed, the salts, bounding upwards, create the impression of, as it were, a strange vision taking place. And the dark-blue dye which has been deposited in the incense produces a blood-red flame, as we have already declared. But (the sorcerer) makes a scarlet liquid, by mixing wax with alkanet, and, as I said, depositing the wax in the incense. And he makes the coals(3) be moved, placing underneath powdered alum; and when this is dissolved and swells up like bubbles, the coals are moved.

CHAP. XXIX.--DISPLAY OF DIFFERENT EGGS.

    But different eggs they display after this manner. Perforating the top at both ends, and extracting the white, (and) having again dipped it, throw in some minium and some writing ink. Close, however, the openings with refined scrapings of the eggs, smearing them with fig-juice.

CHAP. XXX.--SELF-SLAUGHTER OF SHEEP.

    By those who cause sheep to cut off their own heads, the following plan is adopted. Secretly smearing the throat (of the animal) with a cauterizing drug, he places a sword near, and leaves it there.(4) The sheep, desirous of scratching himself, rushes against the blade, and in the act of rubbing is slaughtered, while the head is almost severed from the trunk.  There is, however, a compound of the drug, bryony and salt and squills, made up in equal parts. In order that the person bringing the drug may escape notice, he carries a box with two compartments constructed of horn, the visible one of which contains frankincense, but the secret one (the aforesaid) drug. He, however, likewise insinuates into the ears of the sheep about to meet death quicksilver; but this is a poisonous drug.

CHAP. XXXI.--METHOD OF POISONING GOATS.

    And if one smear(5) the ears of goats over with cerate, they say that they expire a little afterwards, by having their breathing obstructed. For this to them is the way--as these affirm--of their drawing their breath in an act of respiration. And a ram, they assert, dies,(6) if one bends back (its neck)(7) opposite the sun. And they accomplish the burning of a house, by daubing it over with the juice of a certain fish called dactylus. And this effect, which it has by reason of the sea-water, is very useful. Likewise foam of the ocean is boiled in an earthen jar along with some sweet ingredients; and if you apply a lighted candle to this while in a seething state, it catches the fire and is consumed; and (yet though the mixture) be poured upon the head, it does not bum it at all. If, however, you also smear it over with heated resin,(8) it is consumed far more effectually. But he accomplishes his object better still, if also he takes some sulphur.

       CHAP. XXXII.--IMITATIONS OF THUNDER, AND OTHER ILLUSIONS.

    Thunder is produced in many ways; for stones very numerous and unusually large, being rolled downwards along wooden planks, fall upon plates of brass, and cause a sound similar to thunder. And also around the thin plank with which carders thicken cloth, they coil a thin rope; and then drawing away the cord with a whiff, they spin the plank round, and in its revolution it emits a sound like thunder. These farces, verily, are played off thus.
    There are, however, other practices which I shall explain, which those who execute these

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ludicrous performances estimate as great exploits. Placing a cauldron full of pitch upon burning coals, when it boils up, (though) laying their hands down upon it, they are not burned; nay, even while walking on coals of fire with naked feet, they are not scorched. But also setting a pyramid of stone on a hearth, (the sorcerer) makes it get on fire, and from the mouth it disgorges a volume of smoke, and that of a fiery description. Then also putting a linen cloth upon a pot of water, throwing on (at the same time) a quantity of blazing coals, (the magician) keeps the linen cloth unconsumed. Creating also darkness in the house, (the sorcerer) alleges that he can introduce gods or demons; and if any requires him to show AEsculapius, he uses an invocation couched in the following words:--

  "The child once slain, again of Phoebus deathless made
   I call to come, and aid my sacrificial rites;
   Who, also, once the countless tribes of fleeting dead,
   In ever-mournful homes of Tartarus wide,
   The fatal billow breasting, and the inky(1) flood
   Surmounting, where all of mortal mould must float,
   Torn, beside the lake, with endless(2) grief and woe,
   Thyself didst snatch from gloomy Proserpine.
   Or whether the seat of Holy Thrace thou haunt, or lovely
   Pergamos, or besides Ionian Epidaurus,
   The chief of seers, O happy God, invites thee here."

      CHAP. XXXIII.--THE BURNING AESCULAPIUS; TRICKS WITH FIRE.

    But after he discontinues uttering these jests, a fiery AEsculapius(3) appears upon the floor. Then, placing in the midst a pot full of water, he invokes all the deities, and they are present. For any one who is by, glancing into the pot, will behold them all, and Diana leading on her baying hounds. We shall not, however, shrink from narrating the account (of the devices) of these men, how they attempt (to accomplish their jugglery). For (the magician) lays his hand upon the cauldron of pitch,(4) which is in, as it were, a boiling state; and throwing in (at the same time) vinegar and nitre and moist pitch, he kindles a fire beneath the cauldron. The vinegar, however, being mixed along with the nitre, on receiving a small accession of heat, moves the pitch, so as to cause bubbles to rise to the surface, and afford the mere semblance of a seething (pot). The (sorcerer), however, previously washes his hands frequently in brine; the consequence being, that the contents of the cauldron do not in any wise, though in reality

boiling, burn him very much. But if, having smeared his hands with a tincture of myrtle(5) and nitre and myrrh, along with vinegar, he wash them in brine frequently, he is not scorched: and he does not burn his feet, provided he smear them with isinglass and a salamander.
    As regards, however, the burning like a taper of the pyramid, though composed of stone, the cause of this is the following. Chalky earth is fashioned into the shape of a pyramid, but its colour is that of a milk-white stone, and it is prepared after this fashion. Having anointed the piece of clay with plenty of oil, and put it upon coals, and baked it, by smearing it afresh, and scorching it a second and third time, and frequently, (the sorcerer) contrives that it can be burned, even though he should plunge it in water; for it contains in itself abundance of oil. The hearth, however, is spontaneously kindled, while the magician pours out(6) a libation, by having time instead of ashes burning underneath, and refined frankincense and a large quantity of tow,(7) and a bundle(8) of anointed tapers and of gall nuts, hollow within, and supplied with (concealed) fire. And after some delay, (the sorcerer) makes (the pyramid) emit smoke from the mouth, by both putting fire in the gall nut, and encircling it with tow, and blowing into the mouth. The linen cloth, however, that has been placed round the cauldron, (and) on which he deposits the coals, on account of the underlying brine, would not be burned; besides, that it has itself been washed in brine, and then smeared with the white of an egg, along with moist alum. And if, likewise, one mix in these the juice of house-leek along with vinegar, and for a long time previously smear it (with this preparation), after being washed in this drug, it continues altogether fire-proof.

CHAP.XXXIV.--THE ILLUSION OF THE SEALED LETTERS;OBJECT IN DETAILING THESE JUGGLERIES.

    After, then,(9) we have succinctly explained the powers of the secret arts practised among these (magicians), and have shown their easy plan for the acquisition of knowledge,(10) neither are we disposed to be silent on the following point,

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which is a necessary one,--how that, loosing the seals, they restore the sealed letters, with the actual seals themselves. Melting pitch, resin, and sulphur, and moreover asphalt, in equal parts, (and) forming the ointment into a figure, they keep it by them. When, however, it is time to loose a small tablet, smearing with oil their tongue, next with the latter anointing the seal, (and) heating the drug with a moderate fire, (the sorcerers) place it upon the seal; and they leave it there until it has acquired complete consistence, and they use it in this condition as a seal. But they say, likewise, that wax itself with fir-wood gum possesses a similar potency, as well as two parts of mastich with one part of dry asphalt. But sulphur also by itself effects the purpose tolerably well, and flower of gypsum strained with water, and of gum. Now this (last mixture) certainly answers most admirably also for sealing molten lead. And that which is accomplished by the Tuscan wax, and refuse(1) of resin, and pitch, and asphalt, and mastich, and powdered spar, all being boiled together in equal parts, is superior to the rest of the drugs which I have mentioned, while that which is effected by the gum is not inferior. In this manner, then, also, they attempt to loose the seals, endeavouring to learn the letters written within.
    These contrivances, however, I hesitated to narrate(2) in this book, perceiving the danger lest, perchance, any knavish person, taking Occasion (from my account), should attempt (to practise these juggleries). Solicitude, however, for many young persons, who could be preserved from such practices, has persuaded me to teach and publish, for security's sake, (the foregoing statements). For although one person may make