p. 53.
[1. About Astrologers.[1]]
... (And they (i. e. the Chaldæans) declare there are “terms”[2] of the stars in each zodiacal sign extending from one given part)[3] to [another given part in which some particular star has most power. About which there is no mere chance difference] among them [as appears from their tables]. But they say that the stars are guarded[4] [when they are midway between two other stars] in zodiacal succession. For instance, if [5] and behold one another which have an interval of three zodiacal signs between them and a square those which have one of two signs....
([6]Such then seems to be the character of the Chaldæan method. And in that which has been handed down it remains easy to understand and follow the contradictions noted. And some indeed try to teach a rougher way as if earthly things have no sympathy[7] at all with the heavenly ones. For thus they say, that the ambient[8] is not united as is the human body, so that according to the condition) of the head the lower parts [suffer with it and the head with the lower] parts, and earthly things should suffer along with those above the moon. But there is a certain difference and want of sympathy between them as they have not one and [the] same unity.
2. Making use of these statements, Euphrates the Peratic and Akembes the Carystian[9] and the rest of the band of these people, miscalling the word of Truth, declare that there is a war of æons and a falling-away of good powers to the bad, calling them Toparchs and Proastii[10] and many other names. All which heresy undertaken by them, I shall set forth and refute when we come to the discussion concerning them. But now, lest any one should deem trustworthy and unfailing the rules laid down[11] by the Chaldæans p. 55. for the astrological art, we shall not shrink from briefly setting forth their refutation and pointing out that their art is vain and rather deceives and destroys the soul which may hope for vain things than helps it. In which matters we do not hold out any expertness in the art, but only that drawn from knowledge of the practical words.[12] Those who, having been trained in this science, become pupils of the Chaldæans and who having changed the names only, have imparted mysteries as if they were strange and wonderful to men, have constructed a heresy out of this. But since they consider the astrologers’ art a mighty one and making use of the witness of the Chaldæans wish to get their own systems believed because of them, we shall now prove that the astrological art as it appears to-day is unfounded, and then that the Peratic heresy is to be put aside as a branch growing from a root which does not hold.[13]
3.[14] Now the beginning and as it were the basis of the affair is the establishment of the horoscope. From this the rest of the cardinal points, and the cadents and succeedents and the trines and the squares[15] and the configuration of the stars in them are known, from all which things the predictions p. 56. are made. Wherefore if the horoscope be taken away, of necessity neither the midheaven nor the descendant nor the anti-meridian is known. But the whole Chaldaic system vanishes if these are not disclosed. [And how the zodiacal sign ascending is to be discovered is taught in divers ways. For in order that this may be apprehended, it is necessary first of all that the birth of the child falling under consideration be carefully taken, and secondly that the signalling of the time[16] be unerring, and thirdly that the rising in the heaven of the ascending sign be observed with the greatest care. For at the birth[17] the rising of the sign ascending in the heaven must be closely watched, since the Chaldæans determining that which ascends, on its rising make that disposition of the stars which they call the Theme,[18] from which they declare their predictions. But neither is it possible to take the birth of those falling under consideration, as I shall show, nor is the time established p. 57. unerringly, nor is the ascending sign ascertained with care. How baseless the system of the Chaldæans is, we will now say. It is necessary before determining the birth of those falling under consideration, to inquire whether they take it from the deposition of the seed and its conception or from the bringing forth. And if we should attempt to take it from the conception, the accurate account of this is hard to grasp, the time being short and naturally so. For we cannot say whether conception takes place simultaneously with the transfer of the seed or not. For this may happen as quick as thought, as the tallow put into heated pots sticks fast at once, or it may take place after some time.[19] For there being a distance from the mouth of the womb to the other extremity, where conceptions are said by doctors to take place, it is natural that nature depositing the seed should take some time to accomplish this distance. Therefore the Chaldæans being ignorant of the exact length of time will never discover exactly the time of conception, the seed being sometimes p. 58. shot straight forward and falling in those places of the womb fitted by nature for conception, and sometimes falling broadcast to be only brought into place by the power of the womb itself. And it cannot be known when the first of these things happens and when the second, nor how much time is spent in one sort of conception and how much in the other. But if we are ignorant of these things, the accurate discovery of the nature of the conception vanishes.[20] Nor if, as some physiologists say, seed being first seethed and altered in the womb then goes forward to its gaping vessels as the seeds of the earth go to the earth; why then, those who do not know the length of time taken by this change will not know either the moment of conception. And again, as women differ from one another in energy and other causes of action in other parts of the body, so do they differ in the energy of the womb, some conceiving quicker and others slower. And this is not unexpected, since if we compare them, they are seen now to be good conceivers and now not at all so. This being so, it is impossible to say with exactness when the seed deposited is secured, so that from this time the Chaldæans may establish the horoscope[21] of the birth.
p. 59.
4. For this reason it is impossible to establish the horoscope from the conception; nor can it be done from the bringing forth. For in the first place, it is very hard to say when the bringing forth is: whether it is when the child begins to incline towards the fresh air or when it projects a little, or when it is brought down altogether to the ground. But in none of these cases is it possible to define the time of birth accurately.[22] For from presence of mind and suitableness of body, and through preference of places and the expertness of the midwife and endless other causes, the time is not always the same when, the membranes being ruptured, the infant inclines forward, or when p. 60. it projects a little, or when it falls to the ground. But it is different with different women. Which, again, the Chaldæans being unable to measure definitely and accurately, they are prevented from determining as they should the hour of the bringing forth.
That the Chaldæans, therefore, while asserting that they know the sign ascending at the time of birth, do not know it, is plain from the facts. And that there is no means either of unerringly observing the time,[23] is easy to be judged. For when they say that the person sitting by the woman in labour at the bringing forth signifies the same to the Chaldæan who is looking upon the stars from a high place by means of the gong,[24] and that this last gazing upon the heaven notes down the sign then rising, we shall show that as the bringing forth happens at no defined time,[25] it is not possible either to signify the same by the gong. For even if it be granted that the actual bringing forth can be ascertained, yet the time cannot be signified accurately. For the sound of the gong, being capable of divisions by perception into much and more time,[26] it happens that it is p. 61. carried (late) to the high place. And the proof of this is what is noticed when trees are felled a long way off.[27] For the sound of the stroke is heard a pretty long time after the fall of the axe, so as to reach the listener later. And from this cause it is impossible for the Chaldæans to obtain accurately the time of the rising sign and that which is in truth on the ascendant.[28] And indeed not only does more time pass after the birth before he who sits beside the woman in labour, strikes the gong, and again after the stroke before it is heard by him upon the high place, but also before he can look about and see in which sign is the moon and in which is each of the other stars. It seems inevitable then that there must be a great change in the disposition of the stars,[29] [from the movement of the Pole being whirled along with indescribable swiftness] before the hour of him who has been born as it is seen in heaven can be observed carefully.[30]
p. 62.