Refutation of All Heresies 4 part 2/4

And again, if in dividing the number forty-five we find it comes out evenly to nine — for indeed nine times five is [forty-five], and nothing remains — in such cases they call the foundation itself nine. And likewise with the rule of seven: if, for example, dividing [some number] by seven we find it comes out even — for seven times [some number] is [that number], and nothing remains — they call seven itself the foundation

When, however, one is calculating names and finds the same letter twice, one calculates it only once. For example, the name Patroclus has [one letter] twice, and [another letter] twice; so they calculate [the one] once and [the other] once. Accordingly, then, the foundations will be [seven, two, seven, two], and, added together, they make twenty-seven units; and the foundation of the name will be, according to the rule of nine, nine itself, but according to the rule of seven, six

Likewise, when "Sarpedon" is calculated, it produces, according to the rule of nine, a foundation of two; but "Patroclus" produces a foundation of nine — Patroclus wins. For whenever the one number is odd and the other even, the odd one wins, if it is the greater. Again, if one is eight, being even, and the other five, being odd, the eight wins, for it is the greater. But if there are two numbers both even, or both odd, the lesser wins. But how does "Sarpedon," according to the rule of nine, come to produce two units?

For a letter is omitted; for whenever there is in a name a letter [sigma-type] and [another equivalent letter], they omit one of them, using [only] one letter, for they say the two are equivalent in value, and, as has been said above, the same letter is not calculated twice

Again, "Ajax" produces four units, "Hector" according to the rule of nine produces one unit. And four is even, one is odd; and in such cases we said the greater wins — Ajax wins. Again, "Alexander" and "Menelaus"

"Alexander" has as his proper name "Paris." "Paris" produces, according to the rule of nine, four units; "Menelaus," according to the rule of nine, nine units; and the nine defeats the four. For it has been said that whenever the one is odd and the other even, the greater wins; but whenever both are even or both are odd, the lesser [wins]

Again, "Amycus" and "Polydeuces." "Amycus" produces two units according to the rule of nine, and "Polydeuces" seven; Polydeuces wins. "Ajax" and "Odysseus" wrestled at the funeral games. "Ajax" produces, according to the rule of nine, [a number of] units, "Odysseus" [a number of] units according to the rule of nine — is it perhaps, then, that this is Odysseus' epithet and not his proper name? For he won. According to the numbers Ajax wins, but the [Homeric] narrative hands down [the victory to] Odysseus

"Achilles" and "Hector." Achilles according to the rule of nine produces four, Hector one; Achilles wins. Again, "Achilles" and "Asteropaeus." Achilles produces four, Asteropaeus three; Achilles wins. Again, "Menelaus" and "Euphorbus." Menelaus has nine units, Euphorbus eight; Menelaus wins

Some, according to the rule of seven, use only the vowels; others distinguish separately the vowels, separately the semivowels, and separately the mutes, and having made three classes, they take the foundations separately for the vowels, separately for the semivowels, [separately] for the mutes, each apart

Others, however, do not even use these customary numbers, but different ones — for example, by way of illustration, they are unwilling that [a certain letter] have as its foundation [the customary] units, but a different number; and [another letter] a different number of units; and turning things every which way, they find nothing sound. When, however, some contend a second time, they remove the first letter from each of the two names; when a third time, the first two letters from each side, and having calculated what remains, they compare them

I think I have set forth clearly also the notion of those numerologists who suppose they can distinguish [the course of] life by means of numbers and names. I perceive that these men, having leisure and being practiced in calculation, have wished, through the art handed down to them from childhood, to be called esteemed diviners

who, measuring the letters up and down, have proceeded into nonsense; for whenever they fail, putting forward the difficulty, they say — surely this is not a proper name that did not turn out [right], but an epithet; as also in the case of Odysseus and Ajax, having failed, they used to talk nonsense. Who, taking his starting point from this marvelous philosophy and wishing to be called a heresiarch, will not be thought glorious?

But since there is also another, deeper art among the all-wise devotees of the Greeks — an art to which the heretics pray to be disciples, on account of using their opinions for what they themselves attempt, as will be shown not long hence — and this is the divination (rather, madness) of physiognomy by the forehead — we will not pass over this one in silence either;

there are those who refer the shapes of forms and appearances, and the natures of men, to the stars, reasoning them out according to [the circumstances of] the births under the [various] stars. Thus they say that those born under Aries are of such a kind: with an elongated head, reddish hair, eyebrows joined together, a sharp forehead, [grayish] eyes set beneath [the brows], cheeks drawn down, an aquiline nose, open nostrils, thin lips, a sharp chin, an elongated mouth

These, he says, will share in such a nature: provident, versatile, cowardly, prudent, ingratiating, quiet, meddlesome, given to secret counsels, adept at every matter, prevailing in the present by intelligence rather than by strength, mocking, well-lettered, faithful, contentious, provocative in strife, full of desire, afflicted with pederasty, averse to their own households, displeased with everything, accusers, frenzied in wine, disdainful, given to casting off some habit, useful for friendship on account of their good nature; most often they die in a foreign land

Those born under Taurus will be of the following type: with a round head, thick hair, a broad forehead, square eyes and large eyebrows, black, with fine, bloodshot veins in the white [of the eye], long thick eyelids, large ears, round mouths, a thick nose-bridge, round nostrils, thick lips. They are strong in the upper parts of the body, having become upright from the legs

These same are, by nature: agreeable, thoughtful, well-endowed, pious, just, rustic, cheerful, laborious from [a young] age, provocative, sluggish; their stomach is small, they are quickly filled, deliberating much, prudent, sparing toward themselves, generous toward others, beneficent, slow of body; in part they are grievous, careless, useful for friendship on account of their intelligence, given to enduring hardship

The type under Gemini: with a ruddy face, not very large in stature, with symmetrical parts, black eyes as if anointed [with oil], cheeks drawn down below, a thick mouth, eyebrows joined together; they are self-restrained, possess everything, are ultimately rich, stingy, sparing with their own resources, generous in matters of love, courteous, musically inclined [in matters of love], liars; these same are by nature:

learned, thoughtful, meddlesome, [acting] by their own judgment, full of desire, sparing with their own resources, [yet] generous, quiet, prudent, deceitful, deliberating much, given to calculation, accusers, [not] fortunate, loved by women, merchants, not very useful for friendship for long

The type under Cancer: not large in stature, with hair like [that of a dog — text corrupt], a somewhat ruddy complexion, a small mouth, a round head, a sharp forehead, grayish-blue eyes, quite handsome, with somewhat mottled limbs

These same are by nature: base, deceitful, given to devious counsels, insatiable, stingy, ungrateful, illiberal, unprofitable, forgetful; they neither return what belongs to another nor demand back their own; useful for friendship

The type under Leo: with a round head, somewhat reddish hair, a large wrinkled forehead, thick ears, thick-necked, partly balding, ruddy, grayish eyes, large jaws, a thick mouth, thick in the upper parts, a large chest, thin in the lower limbs

These same are by nature: [acting] by their own judgment, unable to mix [with others], self-satisfied, irascible, hot-tempered, disdainful, self-willed, deliberating nothing, [text corrupt], troublesome, sociable, given over to matters of love, adulterers, shameless, faithless in matters of trust, demanding, bold, stingy, rapacious, notable, useful for partnership, unprofitable for friendship

The type under Virgo: with fine eyesight, eyes not large, charming, black, well set, cheerful, [given to] diving/swimming. They are thin of body, [text corrupt], with hair well arranged, a large forehead, a projecting nose-bridge. These same are by nature: quick to learn, moderate, thoughtful, playful, eloquent, slow of speech, deliberating much, easily persuaded to grant favors, gladly observing everything and apt pupils, retaining what they have learned, moderate, disdainful, given to pederasty, sociable, great of soul, contemptuous, careless of practical matters, attentive to instruction, better [suited] to others' affairs than their own, useful for friendship

The type under Libra: with fine, projecting hair, somewhat reddish, of medium [proportion], a sharp wrinkled forehead, fine well-set eyebrows, fine eyes with black pupils, long thin ears, a bowed head, a long mouth

These same are by nature: thoughtful, honoring the Muses, speaking ill of one another, merchants, laborious, not retaining their gains, liars, not loving in practical matters, truthful in thought, free-tongued, beneficent, unlearned, liars, sociable, careless; it seems to them no wrong to act somewhat unjustly. They are disdainful, mocking, sharp, renowned, [good] listeners, and to these nothing goes forward [favorably]; useful for friendship

The type under Scorpio: with a maidenly, well-shaped face, [text corrupt], somewhat black hair, well-shaped eyes, a not-broad forehead and a sharp nose-bridge, small well-set ears, a wrinkled forehead, narrow eyebrows, cheeks drawn down; these same are by nature:

deceitful, perverse, liars, entrusting their own counsels to no one, of a double soul, malicious, disdainful, guilty of adultery, well-endowed, quick to learn, useless for friendship

The type under Sagittarius: tall in stature, with a square forehead, full eyebrows held together, [text corrupt] hair arranged prominently, somewhat reddish

These same are by nature: cheerful, like the educated, simple, beneficent, given to pederasty, sociable, laborious, loving, beloved, cheerful in wine, clean, [text corrupt], careless, base, useless for friendship, of great soul, insolent, subservient, useful for partnership

The type under Capricorn: with a somewhat ruddy body, somewhat gray, prominent hair, a round mouth, eyes like an eagle's, joined eyebrows, an open forehead, partly balding; the lower parts of the body are stronger

These same are by nature: philosophical, disdainful and mocking of the present, irascible, forgiving, fine, beneficent, lovers of musical matters, irascible in wine, given to laughter, sociable, talkative, given to pederasty, cheerful, affectionate, loving, provocative, useful for partnership

The type under Aquarius: square in stature, a small mouth, sharp, thin, lively eyes, commanding, ungrateful, sharp, finding things easily, useful for friendship and for partnership. Moreover, from watery matters they procure their livelihoods... [text lacunose] they lose [them]

These same are by nature: silent, bashful, sociable, adulterers, stingy, [text corrupt] in their dealings, troublemakers, clean, well-endowed, fine, with large eyebrows; often they are born amid trivial affairs and practice a [text corrupt] occupation. Whatever good they may do for someone, no one repays them with gratitude

The type under Pisces: of medium stature, like fishes, a sharp forehead, shaggy hair; they often quickly go gray

These same are by nature: great of soul, simple, irascible, sparing, talkative; in their first age they will be given to sleep, wishing to carry out their business by themselves, renowned, bold, zealous, accusers, given to changing their place, loving, dancers, useful for friendship

Since we have also set forth the marvelous wisdom of these men, and have not concealed their much-anxious divination born of folly, neither will we pass over in silence the points on which, going astray, they talk nonsense. For in comparing the names of the stars to the forms and natures of men, how weak they have shown themselves!

For we know that those who from the beginning thought fit to observe and understand the stars gave them names for the sake of clarity and easy recognition. For what likeness is there between these [names] and the image of the zodiacal signs, or what similar nature of action and activity, that one should say the man under Leo is spirited, and the man under Virgo moderate, or under Cancer base, and those under [text lacunose]...

...having taken [it], he also bids the inquirer write down whatever he wishes to ask of the demons... only [that]. Then, having folded up the paper, he gives it to the boy and sends him off to be burned, so that the smoke, carrying it away, may bring the writing to the demons. When the boy has done what was ordered, first he removes equal portions from the paper;

and he pretends to inscribe several [names of] demons in Hebrew letters onto [papers] for the Egyptian magi, and, having offered the incense called kyphi, he suspends these over the incense-smoke and carries them off; but whatever the inquirer had happened to write, [the magician], having placed it on the coals, burned it

Then, seeming to be inspired by the god, rushing into the inner chamber, he cries out loudly and inarticulately, unintelligible to all... [greatly affecting] all those present. And invoking Phren or some other demon, when those present have entered and taken their stand, having thrown the boy down [upon something], he says many things to him, partly in Greek speech, partly as if in Hebrew — the incantations customary among the magi

He begins, pretending to draw near [the god]. And within, having thrown copper sulfate into a bowl full of water and dissolved the compound, he pours it over the paper that appeared to be blank, and thereby forces the lurking and hidden writing to come back into the light again, through which he learns what the inquirer had written. And if one should write with copper sulfate and then fumigate it with dissolved gall-nut, the hidden writing would likewise become visible

And if one should write with milk, then, having burned a paper and ground it fine, and sprinkling it on, one rubs it over the letters written with milk, and they will become clearly visible. And urine, and fish-sauce, and the juice of spurge and of fig also produce the same effect. But since he has learned the question in this way, he has already made provision beforehand for how one must answer

And after this he bids those present come in, holding laurel branches and shaking them and shouting, and invoking the demon Phren; for it is fitting that they too should laugh at this — demanding from the demons this very thing which, having lost their wits, they are unwilling to grant of themselves. The disorderly nature of the shouting and the noise was designed to prevent anyone from following what he thought he had done in secret. But what these things are, it is now time to say

Now there is much darkness; for he says it is impossible for mortal nature to see divine things, for it is enough merely to hear [them]. Having laid the boy face down, and placed two of those little papers — which had been inscribed as if with Hebrew letters, [as] names of demons — one on each side, he says he will place the rest in his ears

This very thing is necessary, that he place near the boy's ears an instrument, through which he can signify everything he wishes. It first makes a sound, so that the boy may be frightened, and second it hums something, and then third it speaks through the instrument whatever he wants the boy to say, and the outcome of the matter as he sees fit. Then he causes those present to be quiet, and bids the boy declare what he heard from the demons

Now the instrument placed near the ears is a natural instrument — the windpipe of long-necked cranes, or storks, or swans. If neither of these is at hand, there are also other instruments made by art: certain small bronze pipes, ten in number, fitting into one another, tapering to a narrow end, are made to fit together, through which he utters into the ear whatever he wishes. And the boy, hearing these things in fear, as though spoken by demons, being so instructed, declares them

But if one wraps wet leather around a rod, dries it, gathers it together and fits it, and then, having pulled out the rod, fashions the leather into a pipe-like tube, one achieves the same effect. And if none of these is at hand, taking a scroll of papyrus and drawing it inward as much as needed, stretching it out lengthwise, one accomplishes the same effects

But if he should know beforehand who is present to inquire, he becomes readier for everything. And if he should also learn the question in advance, he writes it with the [invisible] compound and, being thus forearmed, is thought more capable, having clearly written down what is being asked; but if he does not know it, he conjectures, and declares something ambiguous and varied, admitting of some [alternative] interpretation, so that at first the oracle, being unclear, will apply to many things, but at the outcome of what actually happens, it will be reckoned a prediction matching the event

Then, having filled a basin with water, he lets down [into it], as if it were a blank paper, [the paper] into which he has mixed copper sulfate. For thus the inscribed paper produces the answer. Now for the boy, terrifying apparitions are often also contrived; for indeed he inflicts blows [on him], readily terrifying him. For he throws frankincense into fire, and again produces [an effect] in this manner: covering a lump of so-called mined salt with Tyrrhenian wax, and also cutting the lump of frankincense in two, inserting a grain of the salt, and gluing it back together, he places it upon burning coals and lets it be; and when it has burned through, the grains of salt, leaping up, produce an apparition, as though some strange spectacle were occurring

A blood-red flame is produced by Indian black [pigment] mixed into the frankincense, as we said before. A blood-red moisture is produced by mixing wax with alkanet, and, as I said, inserting the wax into the frankincense. And to make coals seem to move, one places beneath them split alum, which, as it dissolves and swells up like bubbles, causes the coals to move

They also display various [tricks with] eggs in the following manner: having pierced the top of each end and drawn out the white, he then dips and inserts into one [egg] sinopis (red ochre), into the other, writing-ink. He stops up the holes with a smooth scraping of eggshell mixed with fig-juice

As for [making] lambs cut off their own heads, this is the method: having secretly smeared the throat with a caustic drug, he lets it be, having placed a sword nearby; and the lamb, wishing to scratch [the itch], falls upon the blade, and, pressing against it, is slaughtered, and comes close to cutting off its own head. The drug is bryony, adarce, and squill, mixed in equal parts

And so that he may carry the drug undetected, he carries a double horn box, the visible part of which holds frankincense, and the hidden part the drug; and he also pours quicksilver into the ears of the animal about to die — and it is a deadly poison

And if one should plaster the ears of goats with wax-ointment, they say the goats die shortly after, being prevented from breathing; for they say this is the passage for the breath drawn in through respiration. And they say a ram dies, if someone reflects sunlight directly opposite it. And they make a house seem to be on fire by smearing it with the ichor of a certain sea creature called the "finger"

And the [trick] using brine is also quite useful. It is sea-foam, boiled in an earthenware jar together with sweet [must], and when it is boiling, if you bring a lit lamp near it, it seizes the fire and bursts into flame, and, poured over the head, does not burn at all. And if you also sprinkle in frankincense-dust while it is boiling, it flares up much more. It works still better, if it should also receive a bit of [text corrupt]

Thunder is produced in several ways: for several larger stones, rolled down over precipices through wooden channels, fall upon bronze plates and produce a sound resembling thunder. And also, taking a thin plank, such as fullers use to press cloth, and winding a thin cord around it, then, drawing the cord with a whirring motion, they whirl the plank around, and it, being made to vibrate, produces a sound like thunder

These things, then, are performed in this manner as tricks. But there are other things which even those who perform the tricks themselves regard as great feats — these I shall now relate. Setting a cauldron full of pitch upon burning coals, when it boils, they plunge in their hands and are not burned; they even walk upon burning coals with bare feet and are not burned; moreover, having set a stone pyramid upon a pyre, they make it burn; and from the mouth he brings forth much smoke, even fiery smoke; then also, having placed a linen cloth over a basin of water, and thrown in many burning coals, he keeps the linen cloth unburned.

Having made darkness in the house, he claims to bring in gods or daimons; and if anyone requires him to show Asclepius, he invokes him thus, saying: 'Him who long ago perished by Zeus, the immortal son of Apollo, I summon to come with libations as helper to my rites — he who once, from the mansions of lamentation of moldering Tartarus, drew forth the countless tribes of strengthless dead, sailing the hard-returning stream and the roar of unceasing Cocytus, an end alike for all men, wailing by the marsh and crying out unremittingly — you yourself snatched them from unsmiling Persephone. Whether you dwell in the holy seat of Tricca, or lovely Pergamum, or besides these, Ionian Epidaurus, come hither, blessed one; thus the foremost of the magi calls you.'

When he ceases his mockery, a fiery Asclepius appears upon the ground. Then, placing in the midst a basin full of water, he calls upon all the gods, and they appear; for the one present, stooping over the basin, will see them all, and Artemis together with hounds baying as she leads them. We shall not hesitate to relate the account of these things as well, as they attempt to perform them.

For into the cauldron of pitch, as though it were truly boiling, he lowers his hands; but having thrown in a resinous substance and nitre, and heating the liquid pitch beneath, the resinous substance mixed with the nitre, taking on a slight heat, stirs the pitch so as to raise bubbles up to the surface and produce merely the appearance of boiling. He also frequently anoints his hands beforehand with brine, on account of which it does not burn very much, even if it really does boil. But if one mixes myrtle, nitre, and myrrh with vinegar, anoints [the hands] with it, and afterward washes the hands very often with brine, he is not burned; and as for the feet, one is not burned if one has anointed them with fish-glue and salamander.

As for the pyramid burning like a torch though it is stone, this is the cause: it is Cretan earth, shaped in form as a pyramid, but in color like a milk-white stone; it is prepared in this manner: having soaked the lump abundantly in oil, setting it upon coals, roasting it, and soaking it again, and burning it a second and third time, and many times over, he makes it able to burn even if wetted with water; for it holds within itself much oil. It is kindled by the magician himself as he pours a libation, the pyre having beneath it burning lime in place of ash, and much fine frankincense.

And by means of torches smeared with self-flowing resin, and hollow oak-galls containing fire within, after a time he lets smoke issue from his mouth, having put fire into an oak-gall, wrapped it together with tow, and blown it in his mouth. As for the linen cloth spread over the basin, upon which he places the coals, it was not burned because of the brine beneath it; and it too had been soaked beforehand in brine, then anointed with egg-white together with liquid alum. And if one should also mix with these the juice of houseleek together with the resinous substance, and anoint [the cloth] thoroughly a long time beforehand, once dyed with the compound it remains altogether unburned.

Since, then, we have briefly set forth the powers of their secret arts and shown [it] easy to condemn together with them, we do not wish to be silent about this necessary matter either: how, by breaking seals, they restore the sealed letters with the very seals themselves. Having melted equal parts of pitch, resin, and sulfur, and also asphalt, and formed them into the shape of small pastilles, they keep them ready; and when it is time to open a small document, having moistened the tongue with oil, then anointing the seal from it, and having warmed the compound with a moderate fire, they apply it to the seal and let it remain until it sets completely, and they use this in place of the [original] signet.

They say also that wax itself works the same effect together with pine resin, and mastic, two parts, together with one part of dry asphalt. And sulfur alone works reasonably well too, and gypsum-flower dissolved with water and gum; this indeed also works best for sealing melted lead.

And also by means of Tyrrhenian wax, roasted resin, pitch, asphalt, mastic, and smooth marble, boiled together in equal parts — of the others which I mentioned, it is somewhat better, but the one through gypsum is not inferior. Thus, then, they attempt to loosen seals, trying to learn what is written within. But we were reluctant to set down these devices in the book, fearing lest some evildoer, taking occasion from them, might attempt [to use them].

But now our concern for the many young people who could be saved has persuaded us to teach and forewarn [these things] for the sake of protection; for just as someone will use them for learning evil, so also another, having learned of them, will guard against it. And the magicians themselves, the corrupters of life, will be ashamed to employ their art. And having learned these things, forewarned by us, they will perhaps be hindered from their folly. But so that a seal may not be loosed by this means, let one mix boar's fat and hairs with the wax when sealing.

Nor indeed shall I pass over in silence their basin-divination, which is itself a piece of trickery. For having prepared a certain enclosed chamber and anointed the ceiling with dark blue, they then bring into that place certain dark-blue vessels and hold them aloft; and in the middle a basin full of water is set upon the ground, which shows the reflection of the dark blue falling upon it in the likeness of heaven.

The floor also has a certain hidden opening, over which the basin is placed, having its bottom of glass while it is itself of stone; and beneath lies a hidden chamber, into which the fellow-tricksters go together and, putting on the shapes of whatever gods and daimons the magician wishes to display, they show themselves; and the deluded fool, astounded by the magicians' trickery, thereafter believes everything that will be told by him.

He makes a daimon appear to be burning: having traced upon a wall the shape he wishes, he then secretly anoints it with a compound mixed in this manner, of Laconian [pitch] and Zacynthian asphalt; then, as though delivering an oracle, muttering, he brings the lamp near to the wall, and the compound, bursting into light, catches fire.

He contrives to make Hecate seem to run about, fiery, through the air, in this manner: having hidden a fellow-trickster in the place he wishes, he takes along those who are being deceived and persuades them, saying he will show the daimon riding fiery through the air; he instructs them to guard their eyes quickly the moment they see the flame in the air, and, covering their faces, to fall down, until he himself calls them; and having taught this on a moonless night, he utters through verses in this manner:

'O nether one, earthly one, and heavenly one, come, Bombo, goddess of the crossroads, of the three ways, light-bringer, wanderer of the night, hostile to the light but friend and companion of the night; rejoicing in the baying of hounds and in crimson blood, walking among the dead through the tombs of those who have died, longing for blood, bringing terror to mortals — Gorgo and Mormo and Mene and many-shaped one — come favorably to our offerings.'

When he has said these things, fire is seen borne through the air; and they, shuddering at the strangeness of the sight, cover their eyes and fling themselves upon the ground, speechless. The greatness of the trick works in this manner: the fellow-trickster, whom I said was hidden, when he hears the incantation come to an end, having a kite or a vulture wrapped round with tow, sets it alight and releases it.