| << | Contents | >> |
Hippolytus
Those born in Pisces will be of the following description: of moderate dimensions, pointed forehead like fishes, shaggy hair, frequently they become soon grey. The same by nature are of exalted soul, simple, passionate, penurious, talkative; in the first period of life they will be drowsy; they are desirous of managing business by themselves, of high repute, venturesome, emulous, accusers, changing their locality, lovers, dancers; for friendship, useful.
Since, therefore, we have explained the astonishing wisdom of these men, and have not concealed their overwrought art of divination by means of contemplation, neither shall I be silent as regards (undertakings) in the case of which those that are deceived act foolishly. For, comparing the forms and dispositions of men with names of stars, how impotent their system is! For we know that those originally conversant with such investigations have called the stars by names given in reference to propriety of signification and facility for future recognition. For what similarity is there of these (heavenly bodies) with the likeness of animals, or what community of nature as regards conduct and energy (is there in the two cases), that one should allege that a person born in Leo should be irascible, and one born in Virgo moderate, or one born in Cancer wicked, but that those born in…
… And (the sorcerer), taking (a paper), directs the inquirer[234] to write down with water whatever questions he may desire to have asked from the demons. Then, folding up the paper, and delivering it to the attendant, he sends him away to commit it to the flames, that the ascending smoke may waft the letters to demons. While, however, the attendant is executing this order, (the sorcerer) first removes equal portions of the paper, and on some more parts of it he pretends that demons write in Hebrew characters. Then burning an incense of the Egyptian magicians, termed Cyphi, he takes these (portions of paper) away, and places them near the incense. But (that paper) which the inquirer happens to have written (upon), having placed on the coals, he has burned. Then (the sorcerer), appearing to be borne away under divine influence, (and) hurrying into a corner (of the house), utters a loud and harsh cry, and unintelligible to all,…and orders all those present to enter, crying out (at the same time), and invoking Phryn, or some other demon. But after passing into the house, and when those that were present stood side by side, the sorcerer, flinging the attendant upon a bed,[235] utters to him several words, partly in the Greek, and partly, as it were, the Hebrew language, (embodying) the customary incantations employed by the magicians. (The attendant), however, goes away[236] to make the inquiry. And within (the house), into a vessel full of water (the sorcerer) infusing copperas mixture, and melting the drug, having with it sprinkled the paper that forsooth had (the characters upon it) obliterated, he forces the latent and concealed letters to come once more into light; and by these he ascertains what the inquirer has written down. And if one write with copperas mixture likewise, and having ground a gall nut, use its vapour as a fumigator, the concealed letters would become plain. And if one write with milk, (and) then scorch the paper, and scraping it, sprinkle and rub (what is thus scraped off) upon the letters traced with the milk, these will become plain. And urine likewise, and sauce of brine, and juice of euphorbia, and of a fig, produce a similar result. But when (the sorcerer) has ascertained the question in this mode, he makes provision for the manner in which he ought to give the reply. And next he orders those that are present to enter, holding laurel branches and shaking them, and uttering cries, and invoking the demon Phryn. For also it becomes these to invoke him;[237] and it is worthy that they make this request from demons, which they do not wish of themselves to put forward, having lost their minds. The confused noise, however, and the tumult, prevent them directing attention to those things which it is supposed (the sorcerer) does in secret. But what these are, the present is a fair opportunity for us to declare.
Considerable darkness, then, prevails. For the (sorcerer) affirms that it is impossible for mortal nature to behold divine things, for that to hold converse (with these mysteries) is sufficient. Making, however, the attendant lie down (upon the couch), head foremost, and placing by each side two of those little tablets, upon which had been inscribed in, forsooth, Hebrew characters, as it were names of demons, he says that (a demon) will deposit the rest in their ears. But this (statement) is requisite, in order that some instrument may be placed beside the ears of the attendant, by which it is possible that he signify everything which he chooses. First, however, he produces a sound that the (attendant) youth may be terrified; and secondly, he makes a humming noise; then, thirdly, he speaks[238] through the instrument what he wishes the youth to say, and remains in expectation of the issue of the affair; next, he makes those present remain still, and directs the (attendant) to signify, what he has heard from the demons. But the instrument that is placed beside his ears is a natural instrument, viz., the windpipe of long-necked cranes, or storks, or swans. And if none of these is at hand, there are also some different artificial instruments (employed); for certain pipes of brass, ten in number, (and) fitting into one another, terminating in a narrow point, are adapted (for the purpose), and through these is spoken into the ear whatsoever the (magician) wishes. And the youth hearing these (words) with terror as uttered by demons, when ordered, speaks them out. If any one, however, putting around a stick a moist hide, and having dried it and drawn it together, close it up, and by removing the rod fashion the hide into the form of a pipe, he attains a similar end. Should any of these, however, be not at hand, he takes a book, and, opening it inside, stretches it out as far as he think requisite, (and thus) achieves the same result.
But if he knows beforehand that one is present who is about to ask a question, he is the more ready for all (contingencies). If, however, he may also previously ascertain the question, he writes (it) with the drug, and, as being prepared, he is considered[239] more skilful, on account of having clearly written out what is (about) being asked. If, however, he is ignorant of the question, he forms conjectures, and puts forth something capable of a doubtful and varied interpretation, in order that the oracular response, being originally unintelligible, may serve for numerous purposes, and in the issue of events the prediction may be considered correspondent with what actually occurs. Next, having filled a vessel with water, he puts down (into it) the paper, as if uninscribed, at the same time infusing along with it copperas mixture. For in this way the paper written upon floats[240] upwards (to the surface), bearing the response. Accordingly there ensue frequently to the attendant formidable fancies, for also he strikes blows plentifully on the terrified (bystanders). For, casting incense into the fire, he again operates after the following method. Covering a lump of what are called “fossil salts” with Etruscan wax, and dividing the piece itself of incense into two parts, he throws in a grain of salt; and again joining (the piece) together, and placing it on the burning coals, he leaves it there. And when this is consumed, the salts, bounding upwards, create the impression of, as it were, a strange vision taking place. And the dark-blue dye which has been deposited in the incense produces a blood-red flame, as we have already declared. But (the sorcerer) makes a scarlet liquid, by mixing wax with alkanet, and, as I said, depositing the wax in the incense. And he makes the coals[241] be moved, placing underneath powdered alum; and when this is dissolved and swells up like bubbles, the coals are moved.
But different eggs they display after this manner. Perforating the top at both ends, and extracting the white, (and) having again dipped it, throw in some minium and some writing ink. Close, however, the openings with refined scrapings of the eggs, smearing them with fig-juice.
By those who cause sheep to cut off their own heads, the following plan is adopted. Secretly smearing the throat (of the animal) with a cauterizing drug, he places a sword near, and leaves it there.[242] The sheep, desirous of scratching himself, rushes against the blade, and in the act of rubbing is slaughtered, while the head is almost severed from the trunk. There is, however, a compound of the drug, bryony and salt and squills, made up in equal parts. In order that the person bringing the drug may escape notice, he carries a box with two compartments constructed of horn, the visible one of which contains frankincense, but the secret one (the aforesaid) drug. He, however, likewise insinuates into the ears of the sheep about to meet death quicksilver; but this is a poisonous drug.
Search Comments
This page has been visited 0002 times.
| << | Contents | >> |
10 per page