Chapter VIII.—The Peratæ Derive Their System from the Astrologers; This Proved by a Statement of the Astrological Theories of the Zodiac; Hence the Terminology of the Peratic Heretics.

Let us, then, in the first place, learn how (the Peratists), deriving this doctrine from astrologers, act despitefully towards Christ, working destruction for those who follow them in an error of this description. For the astrologers, alleging that there is one world, divide it into the twelve fixed portions of the zodiacal signs, and call the world of the fixed zodiacal signs one immoveable world; and the other they affirm to be a world of erratic (signs), both in power, and position, and number, and that it extends as far as the moon.443    Or, “is part of the moon.” And (they lay down), that (one) world derives from (the other) world a certain power, and mutual participation (in that power), and that the subjacent obtain this participation from the superjacent (portions). In order, however, that what is (here) asserted may be perspicuous, I shall one by one employ those very expressions of the astrologers; (and in doing so) I shall only be reminding my readers of statements previously made in the department of the work where we have explained the entire art of the astrologers. What, then, the opinions are which those (speculators) entertain, are as follow:—

(Their doctrine is), that from an emanation of the stars the generations of the subjacent (parts) is consummated.  For, as they wistfully gazed upward upon heaven, the Chaldeans asserted that (the seven stars)444    Some omissions here are supplied from Sextus Empiricus. contain a reason for the efficient causes of the occurrence of all the events that happen unto us, and that the parts of the fixed zodiacal signs co-operate (in this influence). Into twelve (parts they divide the zodiacal circle), and each zodiacal sign into thirty portions, and each portion into sixty diminutive parts; for so they denominate the very smallest parts, and those that are indivisible. And of the zodiacal signs, they term some male, but others feminine; and some with two bodies, but others not so; and some tropical, whereas others firm. The male signs, then, are either feminine, which possess a co-operative nature for the procreation of males, (or are themselves productive of females.) For Aries is a male zodiacal sign, but Taurus female; and the rest (are denominated) according to the same analogy, some male, but others female. And I suppose that the Pythagoreans, being swayed from such (considerations), style the Monad male, and the Duad female; and, again, the Triad male, and analogically the remainder of the even and odd numbers. Some, however, dividing each zodiacal sign into twelve parts, employ almost the same method. For example, in Aries, they style the first of the twelve parts both Aries and a male, but the second both Taurus and a female, and the third both Gemini and a male; and the same plan is pursued in the case of the rest of the parts. And they assert that there are signs with two bodies, viz., Gemini and the signs diametrically opposite, namely Sagittarius, and Virgo, and Pisces, and that the rest have not two bodies. And (they state) that some are likewise tropical, and when the sun stands in these, he causes great turnings445    Or, “produces alterations and causes turnings.” of the surrounding (sign). Aries is a sign of this description, and that which is diametrically opposite to it, just as Libra, and Capricorn, and Cancer. For in Aries is the vernal turning, and in Capricorn that of winter, and in Cancer that of summer, and in Libra that of autumn.

The details, however, concerning this system we have minutely explained in the book preceding this; and from it any one who wishes instruction (on the point), may learn how it is that the originators of this Peratic heresy, viz., Euphrates the Peratic, and Celbes the Carystian,446    Celbes, as observed in a former note, has two other forms in The Refutation, viz., Acembes and Ademes. He is called Carystius, and the other founder of the heresy Peraticus. As the latter term is frequently used to designate Eubœa, i.e., the country beyond (πέραν) the continent, it is inferred that Carystius has a similar import. This would seem placed beyond conjecture by a passage (Strom., vii. vol. ii. p. 555) in Clemens Alexandrinus, already alluded to, who says that some heresies, e.g., those of the Marcionites and Basilidians, derived their denomination from the names, whereas others from the country, of their founders. As an instance of the latter, he mentions the Peratics (see note 4, p. 62, [and note 6, p. 58]). have, in the transference (into their own system of opinions from these sources), made alterations in name only, while in reality they have put forward similar tenets. (Nay more), they have, with immoderate zeal, themselves devoted (their attention) to the art (of the astrologers). For also the astrologers speak of the limits of the stars, in which they assert that the dominant stars have greater influence; as, for instance, on some they act injuriously, while on others they act well. And of these they denominate some malicious, and some beneficent. And (stars) are said to look upon one another, and to harmonize with each other, so that they appear according to (the shape of) a triangle or square. The stars, looking on one another, are figured according to (the shape of447    Some deficiencies in the text are filled up from Sextus Empiricus.) a triangle, having an intervening distance of the extent of three zodiacal signs; whereas (those that have an interval of) two zodiacal signs are figured according to (the shape of) a square. And (their doctrine is), that as in the same way as in a man, the subjacent parts sympathize with the head, and the head likewise sympathizes with the subjacent parts, so all terrestrial (sympathize) with super-lunar448    Or, “celestial.” objects. But (the astrologers go further than this449    This expression άλλὰ γάρ requires to have the ellipsis supplied as above. It may be freely rendered “nay more.” Miller reads ῞Αλλη γάρ, i.e. “There is some other difference,” etc.; but this does not agree with Sextus Empiricus.); for there exists (according to them) a certain difference and incompatibility450    Or, “sympathy:”  συμπάθεια is, however, properly altered into ἀσυμπάθεια on the authority of Sextus. between these, so as that they do not involve one and the same union. This combination and divergence of the stars, which is a Chaldean (tenet), has been arrogated to themselves by those of whom we have previously spoken.

Now these, falsifying the name of truth, proclaim as a doctrine of Christ an insurrection of Æons and revolts of good into (the ranks of) evil powers; and they speak of the confederations of good powers with wicked ones. Denominating them, therefore, Toparchai and Proastioi,451    i.e., “Rulers of localities and suburbans.” and (though thus) framing for themselves very many other names not suggested (to them from other sources), they have yet unskilfully systematized the entire imaginary doctrine of the astrologers concerning the stars. And since they have introduced a supposition pregnant with immense error, they shall be refuted through the instrumentality of our admirable arrangement. For I shall set down, in contrast with the previously mentioned Chaldaic art of the astrologers, some of the Peratic452    The Peratic heresy both Hippolytus and Theodoret state to have originated from Euphrates. Origen, on the other hand, states (Contr. Cels., vi. 28, [vol. iv. p. 586]) that Euphrates was founder of the Ophites. The inference from this is, that Origen was not author of The Refutation. treatises, from which, by means of comparison, there will be an opportunity of perceiving how the Peratic doctrines are those confessedly of the astrologers, not of Christ.

[13] Μάθωμεν [μὲν] οὖν πρῶτον πῶς ταύτην τὴν διδαχὴν παρὰ τῶν ἀστρολόγων εἰληφότες ἐπηρεάζουσι Χριστόν, ἐργαζόμενοι φθορὰν τοῖς ἑπομένοις αὐτοῖς ἐν τῇ τοιαύτῃ πλάνῃ. οἱ γὰρ ἀστρολόγοι ἕνα τὸν κόσμον εἰρηκότες διαιροῦσιν αὐτὸν εἰς τὰ τῶν ἀπλανῶν ζῳδίων μέρη δώδεκα, καὶ καλοῦσι τὸν κόσμον τῶν ζῳδίων τῶν ἀπλανῶν ἕνα κόσμον ἀπλανῆ: ἕτερον δὲ εἶναι τὸν τῶν πλανωμένων, [καὶ ἕτερον τὸν καθ' ἡμᾶς, ὃν] καὶ δυνάμει καὶ θέσει καὶ ἀριθμῷ κόσμον λέγουσιν, ὅ ἐστι μέρος [μέχρι] σελήνης. λαμβάνειν δὲ κόσμον ἀπὸ κόσμου δύναμίν τινα καὶ μετουσίαν, καὶ μετέχειν [ἀπὸ] τῶν ὑπερκειμένων τὰ ὑποκείμενα. ἵνα δὲ ἔσται τὸ λεγόμενον ἐμφανές, αὐταῖς ἐκείναις ταῖς τῶν ἀστρολόγων ἐκ μέρους χρήσομαι φωναῖς, ὑπομνήσων τοὺς ἐντυγχάνοντας τὰ προειρημένα ἐν τῷ τόπῳ οὗ ἐξεθέμεθα τὴν τῶν ἀστρολόγων πᾶσαν τέχνην. ἃ μὲν οὖν [ὡς] ἐκείνοις δοκεῖ, ἔστι τάδε: ἀπὸ τῆς τῶν ἄστρων ἀπορροίας τὰς γενέσεις τῶν ὑποκειμένων ἀποτελεῖσθαι. Περιεργότερον γὰρ ἀναβλέψαντες εἰς τὸν οὐρανὸν οἱ Χαλδαῖοι ἔφασαν δραστικῶν μὲν αἰτιῶν ἐπέχειν λόγον εἰς [τὸ] ἕκαστον τῶν καθ' ἡμᾶς συμβαινόντων [ἐκβαίνειν τοὺς ἑπτὰ ἀστέρας,] συνεργεῖν δὲ τὰ τῶν ἀπλανῶν ζῳδίων μέρη. [τὸν μὲν οὖν ζῳδιακὸν κύκλον διαιροῦσιν εἰς ζῴδια] δώδεκα, ἕκαστον δὲ ζῴδιον εἰς μοίρας τριάκοντα, ἑκάστην δὲ μοῖραν εἰς ἑξήκοντα λεπτά: οὕτω γὰρ καλοῦσι τὰ ἐλάχιστα καὶ [τὰ] ἀμερῆ. τῶν δὲ ζῳδίων τὰ μὲν ἀρρενικὰ καλοῦσι, τὰ δὲ θηλυκά, καὶ τὰ μὲν δίσωμα, τὰ δὲ οὔ, καὶ τὰ μὲν τροπικά, τὰ δὲ στερεά. ἀρρενικὰ μὲν οὖν ἐστιν ἢ θηλυκὰ ἅπερ συνεργὸν ἔχει φύσιν πρὸς ἀρρενογονίαν [ἢ θηλυγονίαν]: Κριὸς γὰρ ἀρρενικόν ἐστι ζῴδιον, Ταῦρος δὲ θηλυκόν, καὶ τὰ λοιπὰ κατὰ τὴν αὐτὴν ἀναλογίαν, ἃ μὲν ἀρρενικά, ἃ δὲ θηλυκά. ἀφ' ὧν, οἴομαι, [καὶ οἱ] Πυθαγορικοὶ κινηθέντες τὴν μὲν μονάδα ἄρρεν προσαγορεύουσι, τὴν δὲ δυάδα θῆλυ, τὴν δὲ τριάδα πάλιν ἄρρεν, καὶ ἀναλόγως τοὺς λοιποὺς τῶν τε ἀρτίων [τε] καὶ περισσῶν ἀριθμῶν. ἔνιοι δὲ καὶ ἕκαστον ζῴδιον εἰς δωδεκατημόρια διελόντες τῇ αὐτῇ σχεδὸν ἐφόδῳ χρῶνται: οἷον ἐπὶ Κριοῦ [τὸ μὲν πρῶτον δωδεκατημόριον αὐτοῦ Κριόν τε] καλοῦσιν [καὶ] ἄρρεν, τὸ δὲ δεύτερον Ταῦρόν [ἄρρεν] τε καὶ θῆλυ, τὸ δὲ τρίτον Διδύμους [τε] καὶ ἄρρεν, καὶ ἐπὶ τῶν ἄλλων μοιρῶν [δὶς] ὁ αὐτὸς λόγος. δίσωμα δὲ εἶναι λέγουσι ζῴδια [Διδύμους τε καὶ] τὸν διαμετροῦντα τούτοις Τοξότην, Παρθένον τε καὶ Ἰχθύας, οὐ δίσωμα δὲ τὰ λοιπά. καὶ ὡσαύτως τροπικὰ μὲν ἐν οἷς γινόμενος ὁ ἥλιος μεταλ[λ]άσ[σ]ει καὶ ποιεῖ τοῦ περιέχοντος [τ]ροπάς, οἷόν ἐστι ζῴδιον ὅ τε Κριὸς καὶ τὸ τούτου διάμετρον, καθάπερ Ζυγός, Αἰγόκερώς τε καὶ Καρκίνος: ἐν Κριῷ μὲν γὰρ ἐαρινὴ γίνεται τροπή, ἐν Αἰγοκέρῳ δὲ χειμερινή, ἐν Καρκίνῳ δὲ θερινή, ἐν Ζυγῷ δὲ φθινοπωρινή. Ταῦτα δὲ καὶ τὸν περὶ τούτων λόγον λεπτομερῶς ἐξεθέμεθα ἐν τῇ πρὸ ταύτης βίβλῳ: ὅθεν ἔστι μαθεῖν τὸν φιλομαθῆ ὡς οἱ τῆς Περατικῆς αἱρέσεως ἀρχηγοί, Εὐφράτης ὁ Περατικὸς καὶ Κέλβης ὁ Καρύστιος, μεταγαγόντες ὀνόμασι μόνον διήλλαξαν, δυνάμει δὲ τὰ ὅμοια [ὑπ]έθεντο, καὶ αὐτοὶ τῇ τέχνῃ κατακόρως προσέχοντες. καὶ γὰρ ὅρια τῶν ἀστέρων οἱ ἀστρολόγοι λέγουσιν, ἐν οἷς μᾶλλον δύνασθαι φάσκουσι τοὺς ἄρχοντας ἀστέρας, οἷον ἔν [τισι μὲν κακοποιοῦσιν, ἔν] τισι δὲ ἀγαθοποιοῦσιν, ὧν καί τινας κακοποιοὺς λέγουσι, τινὰς δὲ ἀγαθοποιούς. ἐπιβλέπειν δὲ λέγονται ἀλλήλους καὶ συμφωνεῖν ἀλλήλοις [ὡς] οἱ κατὰ τρίγωνον [ἢ τετράγωνον φαινόμενοι. κατὰ τρίγωνον μὲν οὖν] συσχηματίζονται ἐπιθεωροῦντες ἀλλήλους ἀστέρες ἐπὶ τριῶν ζῳδίων ἔχοντες τὸ μεταξὺ διάλειμμα, κατὰ τετράγωνον δὲ δυεῖν. [οὐ μὴν δὲ ὃν τρόπον] ἐν τῷ ἀνθρώπῳ [τῇ] κεφαλῇ τὰ [δὲ] ὑποκείμενα μέρη [πάσχειν] συμπάσχειν [συμπάσχειν δὲ] καὶ τοῖς ὑποκειμένοις τὴν κεφαλήν, οὕτως καὶ τοῖς ὑπερσεληναίοις τὰ ἐπίγεια, ἀλλὰ γάρ τίς ἐστι τούτων διαφορὰ καὶ [ἀ]συμπάθεια, ὡς [ἂν] μὴ μίαν καὶ τὴν αὐτὴν ἐχόντων ἕνωσιν. Ταύτην τὴν σύστασιν καὶ τὴν διαφορὰν τῶν ἄστρων, Χαλδαϊκὴν ὑπάρχουσαν, πρὸς ἑαυτοὺς ἐπισπασάμενοι [οἱ Περάται] οὓς προείπομεν, ἐπιψευσάμενοι τῷ τῆς ἀληθείας ὀνόματι ὡς Χριστοῦ λόγον κατήγγειλαν. αἰώνων [οὖν] στάσιν καὶ ἀποστασίας ἀγαθῶν δυνάμεων εἰς κακὰ καὶ συμφωνίας ἀγαθῶν μετὰ πονηρῶν προσαγορεύουσι, καλοῦντες τοπάρχας καὶ προαστείους καὶ ἄλλα πλεῖστα ὀνόματα ἀναπλάσσοντες, ἑαυτοῖς οὐχ ὑποκείμενα. ἀλλὰ [μὴν] τὴν τῶν ἀστρολόγων περὶ τοὺς ἀστέρας πᾶσαν φαντασίαν ἀτέχνως τεχνολογοῦντες, μεγάλης πλάνης ὑπόθεσιν ἐπεισάγοντες, ἐξελεγχθήσονται σὺν τῇ ἡμετέρᾳ ἐμμελ(είᾳ). ἀντιπαραθήσω γὰρ τῇ προλελεγμένῃ τῶν ἀστρολόγων Χαλδαϊκῇ τέχνῃ ἔνια τῶν Περατικῶν συνταγμάτων, ἀφ' ὧν ὑπάρξει συγκρίναντας κατανοῆσαι ὡς οἱ Περατ[ικ]οὶ λόγοι τῶν ἀστρολόγων ὁμολογουμένως εἰσίν, οὐ Χριστοῦ.