Chapter III.—The Horoscope the Foundation of Astrology; Indiscoverability of the Horoscope; Therefore the Futility of the Chaldean Art.

The originating principle,132    This passage occurs in Sextus Empiricus.    Miller has ἀποκαλύψας for παραλείψας.  This, however, can bear no intelligible meaning, except we add some other word, as thus: “not even have I failed to disclose.” Schneidewin’s correction of ἀποκαλύψας into παραλείψας is obviously an improvement. and, as it were, foundation, of the entire art, is fixing133    Or, “the knowledge of.”    Μεταλαβόντες; some read μετασχόντες, which it is presumed might be rendered, “sharing in the opinions which gave occasion to these heterodox doctrines.” the horoscope.134    Horoscope (from ὥρα σκοπός) is the act of observing the aspect of the heavens at the moment of any particular birth. Hereby the astrologer alleged his ability of foretelling the future career of the person so born. The most important part of the sky for the astrologer’s consideration was that sign of the Zodiac which rose above the horizon at the moment of parturition. This was the “horoscope ascendant,” or “first house.” The circuit of the heavens was divided into twelve “houses,” or zodiacal signs.    i.e., ὄφις. This term has created the title “Ophites,” which may be regarded as the generic denomination for all the advocates of this phase of Gnosticism. 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 ascension135    Or, “difference.”    The heresy of the Naasseni is adverted to by the other leading writers on heresy in the early age of the Church. See St. Irenæus, i. 34; Origen, Contr. Cels., vi. 28 (p. 291 et seq. ed. Spenc.); Tertullian, Præscr., c. 47; Theodoret, Hæretic. Fabul., i. 14; Epiphanius, Advers. Hæreses., xxv. and xxxvii.; St. Augustine, De Hæres., xvii.; Jerome, Comment. Epist. ad Galat., lib. ii. The Abbe Cruice reminds his readers that the Naasseni carried their doctrines into India, and refers to the Asiatic Researches (vol. x. p. 39). of the zodiacal sign should be observed with accuracy. For from136    Or, “during.”    The Hebrew word is נָחָשׁ (nachash). (the moment) of birth137    ἀποτέξεως; some would read ἀποτάξεως.    παρὰ τὸν αὐτῶν λόγον. Bernaysius suggests for these words, πατέρα τῷ αὐτῷ λόγῳ.  Schneidewin regards the emendation as an error, and Bunsen partly so. The latter would read, πατέρα τὸν αὐτῶν Λόγον, i.e., “The Naasseni honour the Father of all existent things, the Logos, as man and the Son of Man.” the ascension of the zodiacal sign rising in the heaven should be closely watched,138    The passage is given more explicitly in Sextus Empiricus. (See Adversus Astrol., v. 53.)    See Irenæus, Hær., i. 1. 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 Chaldeans139    Sextus uses almost these words.    Geryon (see note, chap. iii.) is afterwards mentioned as a synonyme with Jordan, i.e., “flowing from earth” (γῆ ῥύων). 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 transference140    Or “lodgment” (Sextus), or “deposition.”    γνῶσις,—a term often alluded to by St. John, and which gives its name “Gnosticism” to the various forms of the Ophitic heresy. The aphorism in the text is one that embodies a grand principle which lies at the root of all correct philosophy. In this and other instances it will be found that the system, however wild and incoherent in its theology, of the Naaseni and of some of the other Gnostic sects, was one which was constructed by a subtle analysis of thought, and by observation of nature. 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 physicians141    Or, “attendants of physicians.”    The Abbe Cruice remarks on this passage, that, as the statement here as regards Jesus Christ does not correspond with Origen’s remarks on the opinions of the Naasseni in reference to our Lord, the Philosophumena cannot be the work of Origen. say conceptions take place, it is altogether the nature of the seed deposited to occupy some time in traversing142    Or, “make.” 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.143    Or, “vanishes.” 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 earth144    Not in Sextus Empiricus. 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 women145    The passage is more clearly given in Sextus. 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.

[3] Ἀρχὴ μ(ὲν) οὖν καὶ ὥσπερ θεμέλιος [τῆς Χαλδαϊκῆς] ἐστι στῆναι τὸν ὡροσκόπον: ἀπὸ τούτου γὰρ τὰ λοιπὰ τῶν κέντρων λαμβάνεται, τά τε ἀποκλίματα καὶ αἱ ἐπαναφοραὶ τά τε τρίγωνα καὶ [τὰ] τετράγωνα καὶ οἱ κατ' αὐτὰ σχηματισμοὶ τῶν ἀστέρων, ἀπὸ δὲ πάντων τούτων αἱ προαγορεύσεις. ὅθεν ἀναιρεθέντος τοῦ ὡροσκόπου κατ' ἀνάγκην οὐδὲ τὸ μεσουρανοῦν [ἢ δῦνον ἢ ἀντιμεσουρανοῦν] ἐστι γνώριμον, ἀκαταληπτουμένων δὲ τούτων συναφανίζεται πᾶσα [ἡ] Χαλδαϊκὴ μέθοδος. ὅτι δὲ ἀνεύρετον αὐτοῖς ἐστι τὸ ὡροσκοποῦν ζῴδιον, ποικίλως ἔστι διδ(ά)σκειν. ἵνα γὰρ τοῦτο καταληφθῇ, δεῖ πρῶτον μὲν τὴν γένεσιν τοῦ πίπτοντος ἐπὶ τὴν ἐπίσκεψιν βεβαίως κατειλῆφθαι, δεύτερον [δὲ] τὸ διασημαῖνον ταύτην ὡροσκόπιον [ἀπλανὲς] ὑπάρχειν, τρίτον δὲ τὴν ἀναφορὰν τοῦ ζῳδίου πρὸς ἀκρίβειαν συνῶφθαι. ἐπὶ μὲν γὰρ τῆς ἀποτέξεως ἡ ἀ(ν)αφορὰ τοῦ κατ' οὐρανὸν [ἀν]ίσχοντος ζῳδίου τετηρήσθω, ἐπεὶ [ταύτῃ χρῶνται] τὸν ὡροσκόπον ὁρισόμενοι οἱ Χαλδαῖοι: ἐπὶ [δὲ] τῇ ἀναφορᾷ τὸν σχηματισμὸν τῶν [ἄλλων] ἄστρων ποιοῦνται, ὅπερ διάθεμα καλοῦσιν, ἐφ' ᾧ τὰς προαγορεύσεις δογματίζουσιν. οὔτε δὲ τὴν γένεσιν τῶν ὑπὸ τὴν ἐπίσκεψιν πιπτόντων λαμβάνειν δυνατόν ἐστιν, ὡς παραστήσο[μεν], οὔτε τὸ ὡροσκόπιον ἀπλανὲς καθέστηκεν, οὔτε τὸ ἀνίσχον ζῴδιον πρὸς ἀκρίβειαν καταλαμβάνεται. Πῶς οὖν ἀσ[ύσ]τατος ἡ τῶν Χαλδαίων μέθοδος, νῦν λέγωμεν. τὴν δὴ γένεσιν τῶν ὑπὸ τὴν ἐπίσκεψιν πεσουμένων πρότερον ὁρίσαντες ἐπιζητεῖν ἤτοι ἀπὸ τῆς τοῦ σπέρματος καταβολῆς καὶ συλλήψεως λαμβάνουσιν ἢ ἀπὸ τῆς ἐκτέξεως. καὶ εἰ μὲν ἀπὸ τῆς συλλήψεως λαμβάνειν ἐπιχειρήσει τις, ἄληπτος ἔσται ὁ ἀκριβὴς περὶ τούτου λόγος, ταχὺς ὑπάρχων χρόνος. καὶ εἰκότως: οὐ γὰρ ἔχομεν λέγειν εἴτε ἅμα τῇ καταθέσει τοῦ σπέρματος γέγονεν ἡ σύλληψις εἴτε καὶ μή. δύναται μὲν γὰρ καὶ ἅμα νοήματι τοῦτο συμβαίνειν, ὥσπερ καὶ τὸ προσαχθὲν τοῖς διαπύροις τῶν κλιβάνων στέαρ εὐθὺς κολλᾶται, δύναται δὲ καὶ μετὰ χρόνον. διαστήματος γὰρ ὄντος ἀπὸ τοῦ στόματος τῆς μήτρας μέχρι τοῦ πυθμένος, ἔνθα καὶ τὰς συλλήψεις λέγουσι γίνεσθαι ἰατροί, πάντως ἐν χρόνῳ τινὶ τὸ διάστημα τοῦτο ἀνύειν πέφυκε[ν] ἡ καταβαλλομένη τοῦ σπέρμα[τος] φύσις. ἀγνοοῦντες οὖν τὴν ποσότητα τοῦ χρόνου κατὰ τὸ ἀκριβὲς οἱ Χαλδαῖοι οὐδέποτε τὴν σύλληψιν καταλήψονται. τοῦ σπέρματος ὁτὲ μὲν εὐθυβολουμένου καὶ αὐτοῖς προσπίπ[τον]τος ὑφ' ἓν τοῖς εὐφυῶς ἔχουσι πρὸς σύλληψιν τῆς μήτρας [τόποις, ὁτὲ δὲ πολυσπόρως ἐμπίπτοντος, ὑπ' αὐτῆς δὲ τῆς ἐν τῇ μήτρᾳ] δυνάμεως [εἰς ἕνα τόπον συνάγεσθαι δυναμένου, τῶν] ἀγνώστων δὴ ὄντως [τὸ] πότε γίνεται τὸ πρῶτον καὶ πότε τὸ δεύτερον, πόσος τε ὁ εἰς ἐκείνην τὴν σύλληψιν ἀναλισκόμενος χρόνος καὶ πόσος [ὁ] εἰς ταύτην: ἀγνοουμένων δὲ τούτων ἦρται καὶ ἡ πρὸς ἀκρίβειαν τῆς συλλήψεως κατάληψις. εἴπερ τε, ὥς τινες τῶν φυσικῶν εἰρήκασιν, ἑψόμενον πρῶτον καὶ προμεταβαλλόμενον ἐν μήτρᾳ τὸ σπέρμα τότε προσέρχεται τοῖς ἀναστομωθεῖσιν αὐτῆς ἀγγείοις_καθάπερ τῇ γῇ τὰ τῆς γῆς σπέρματα_, [αὐτ]όθεν οἱ μὴ εἰδότες τὴν ποσότητα τοῦ τῆς μεταβολῆς χρόνου οὐκ εἴσονται οὐδὲ τὸν τῆς συλλήψεως καιρόν. ἔτι δὲ καὶ ὡς κατὰ τὰ λοιπὰ μέρη τοῦ σώματος διαφέρουσιν ἀλλήλων αἱ γυναῖκες κατὰ ἐνέργειάν τε καὶ τὰς λοιπὰς αἰτίας, οὕτως καὶ κατὰ τὴν τῆς μήτρας ἐνέργειαν, τὰς μὲν θᾶττον συλλαμβανούσας, τὰς δὲ βράδιον. καὶ οὐ παράδοξον, ὅπου καὶ αὐταὶ αὑταῖς συγκρινόμεναι νυνὶ μὲν εὐσύλληπτοι θεωροῦνται, νυνὶ δὲ οὐδαμῶς. τούτου δ' οὕτως ἔχοντος [τῶν] ἀδυνάτων ἐστὶ λέγειν πρὸς ἀκρίβειαν πότε συνέχεται τὸ καταβληθὲν σπέρμα, ἵνα ἀπὸ τούτου τοῦ χρόνου στήσωσιν οἱ Χαλδαῖοι τῆς γενέσεως τὸν ὡροσκόπον.