2. But the Egyptians, deeming themselves older than all, have subjected the power of God to ciphers,[163] and calculating the intervals of the fates by Divine inspiration[164] said that God p. 115. was a monad both indivisible and itself begetting itself, and that from this (monad) all things were made. For it, they say, being unbegotten, begets the numbers after it; for example, the monad added to itself begets the dyad, and added in the like way the triad and tetrad up to the decad, which is the beginning and the end of the numbers. So that the monad becomes the first and tenth through the decad being of equal power and being reckoned as a monad, and the same being decupled becomes a hecatontad and again is a monad, and the hecatontad when decupled will make a chiliad, and it again will be a monad. And thus also the chiliads if decupled will complete the myriad and likewise will be a monad. But the numbers akin to the monad by indivisible comparison are ascertained to be 3, 5, 7, 9.[165] There is, however, also a more natural affinity of another number with the monad which is that by the operation of the spiral of 6 circles[166] of the dyad according to the p. 116. even placing and separation of the numbers. But the kindred number is of the 4 and 8. And these receiving added virtue from numbers of the monad, advanced up to the four elements, I mean spirit and fire, water and earth. And having created from these the masculo-feminine cosmos,[167] he prepared and arranged two elements in the upper hemisphere, (to wit) spirit and fire, and he called this the beneficent hemisphere of the monad and the ascending and the masculine. For the monad, being subtle, flies to the most subtle and purest part of the æther. The two other elements being denser, he assigns to the dyad (to wit) earth and water, and he calls this the descending hemisphere and feminine and maleficent. And again the two upper elements when compounded with themselves have in themselves the male and the female for the fruitfulness and increase of the universals. And the fire is masculine, but the spirit feminine: and again the water is masculine and the earth feminine.[168] And thus from the beginning the fire lived with the spirit and the water with the earth. For as the power of the spirit is the fire, so also (the power) of the earth is the water....
p. 117.And the same elements counted and resolved by subtraction of the enneads,[169] properly end some in the male number, others in the female. But again the ennead is subtracted for this cause, because the 360 degrees of the whole circle consist of enneads, and hence the 4 quarters of the cosmos are (each) circumscribed by 90 complete degrees. But the light is associated with the monad and the darkness with the dyad, and naturally life with the light and death with the dyad, and justice with life and injustice with death. Whence everything engendered among the male numbers is benefic, and (everything engendered) among the female numbers is malefic. For example, they reckon that the monad—so that we may begin from this—becomes 361, which ends in a monad, the ennead(s) being subtracted. Reckon in the same way: the dyad becomes 605; subtract the enneads, it ends in a dyad and each is (thus) carried back to its own.[170]
3. With the monad, then, as it is benefic, there are p. 118. associated names which end in the uneven number,[171] and they say that they are ascending and male and benefic when observed; but that those which end in an even number are considered descending and female and malefic. For they say that nature consists of opposites, to wit, good and bad, as right and left, light and darkness, night and day, life and death. And they say this besides: that they have calculated the name of God and that it results in a pentad [or in an ennead],[172] which is uneven and which written down and wrapped about the sick works cures. And thus a certain plant (whose name) ends in this number when tied on in the same way is effective by the like reckoning of the number. But a doctor also cures the sick by a like calculation. But if the calculation be contrary, he does not make cures easily. Those who give heed to these numbers count all numbers like it which have the same meaning, some p. 119. according to the vowels alone, others according to the total of the numbers.[173] Such is the wisdom of the Egyptians, whereby, while glorifying the Divine, they think they understand it.
6. Of the Divination by Astronomy.[174]
We seem then to have set forth these things also sufficiently. But since I consider that not one tenet of this earthy and grovelling wisdom has been passed over, I perceive that our care with regard to the same things has not been useless. For we see that our discourse has been of great use not only for the refutation of heresies, but also against those who magnify these things.[175] Those who happen to notice the manifold care taken by us will both wonder at our zeal and will neither despise our painstaking nor denounce Christians as fools when they see what themselves have foolishly believed. And besides this, the discourse will timely instruct those lovers of learning who give heed to the truth, making them more wise to easily overthrow those who have dared to mislead them—for they will have learned not only the principles of the heresies, but also the so-called opinions of the p. 120. sages. Not being unacquainted with which, they will not be confused by them as are the unlearned, nor misled by some who exercise a certain power, but will keep a watch upon those who go astray.
2. Having therefore sufficiently set forth (our) opinions, it remains for us to proceed to the subject aforesaid, when, after we have proved what we arranged concerning the heresies, and have forced the heresiarchs to restore to everyone his own, we shall exhibit (these heresiarchs) stripped (of all originality) and by denouncing the folly of their dupes we shall persuade them to return again to the precious haven of the truth. But in order that what has been said may appear more clearly to the readers,[176] it seems to us well to state the conclusions of Aratus as to the disposition of the stars in the heaven. For there are some who by likening them to the words of the Scriptures turn them into allegories and seek to divert the minds of those who listen to them by leading them with persuasive words whither they wish, and pointing out to them strange marvels like those of the transfers to the stars[177] alleged by them. They who while gazing upon the outlandish wonder are caught by their admiration for trifles are like the bird called the owl,[178] p. 121. whose example it will be well to narrate in view of what follows. Now this animal presents no very different appearance from that of the eagle whether in size or shape; but it is caught in this way. The bird-catcher, when he sees a flock alighting anywhere, claps his hands, pretends to dance, and thus gradually draws near to the birds; but they, struck by the unwonted sight, become blind to everything else. Others of the party, however, who are ready on the ground coming behind the birds easily capture them while they are staring at the dancer. Wherefore I ask that no one who is struck by the wonders of whose who interpret the heaven shall be taken in like the owl. For the dancing and nonsense of such (interpreters) is trickery and not truth. Now Aratus speaks thus:—
“Many and like are they, going hither and thither,
Daily they wheel in heaven always and ever [that is, all the stars]
Yet none changes his abode[179] ever so little: but with perfect exactness
Ever the Pole is fixed, and holds the earth in the midst of all