Chapter XXVIII.214    Hippolytus, having exposed the system of sidereal influence over men, proceeds to detail the magical rites and operations of the sorcerers. This arrangement is in conformity with the technical divisions of astrology into (1) judiciary, (2) natural. The former related to the prediction of future events, and the latter of the phenomena of nature, being thus akin to the art of magic.—System of the Magicians; Incantations of Demons; Secret Magical Rites.

… And (the sorcerer), taking (a paper), directs the inquirer215    The text here and at the end of the last chapter is somewhat imperfect. 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,216    Or “cushion” (Cruice), or “couch,” or “a recess.” 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 away217    Or “goes up,” or “commences,” or “enters in before the others, bearing the oblation” (Cruice). 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;218    Or, “deride.” 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 speaks219    The Abbe Cruice considers that this passage, as attributing all this jugglery to the artifice of sorcerers, militates against the authorship of Origen, who ascribes (Περὶ ᾽Αρχῶν, lib. iii. p. 144, ed. Benedict.) the same results not to the frauds of magicians, but to demons. 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 considered220    Or, “denominated.” 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 floats221    Or, “rises up.” 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 coals222    On the margin of the ms., we find the words, “concerning coals,” “concerning magical signs,” “concerning sheep.” be moved, placing underneath powdered alum; and when this is dissolved and swells up like bubbles, the coals are moved.

[28] ** λαβὼν καταγράψαι τὸν πυνθανόμενον ἀξιοῖ [ὅ] τι ἂν πυθέσθαι τῶν δαιμόνων θέλῃ * μόνον. εἶτα συμψήσας τὸν χάρτην, τῷ παιδὶ δοὺς ἀποπέμπει καυθησόμενον, ἵν' οἴχ(η)ται φέρων ὁ καπνὸς τοῖς δαίμοσι τὰ γράμματα. τοῦ δὲ τὸ κελευσθὲν πράξοντος πρῶτα μὲν ἀφαιρεῖ του χάρτου μοίρας ἴσας πλείονάς τέ τινας σκήπτεται ἐγγράφειν Ἑβραϊκοῖς γράμμασι δαίμονας: εἶτα [δ' ἔθει] μάγων Αἰγυπτίων καταθύσας τὸ καλούμενον κῦφι θυμίαμα, ταύτα[ς] μὲν ἐπαιωρήσας κατὰ τοῦ θυμιάματος φέρει, ὃ δ' ἔτυχε γράψας ὁ πυνθανόμενος θεὶς κατὰ τῶν ἀνθράκων ἔκαυσεν. εἶτα θεοφορεῖσθαι δοκῶν [ὁ παῖς,] εἰσπεσὼν τῷ μυχῷ μέγα καὶ ἀπηχὲς κέκραγε καὶ πᾶσιν ἀσύνετον * (π)ολὺ δὲ [εἴσω παρελθεῖν κελεύει] πάντ(ας) τοὺς παρόντας. καὶ τὸν Φρῆ[ν] ἤ τινα ἕτερον ἐπικαλοῦντες δαίμονα, ἐπειδὰν εἰσελθόντες παραστῶσιν οἱ παρόντες, ἐπὶ στ[ιβ]ά[δο]ς βαλὼν τὸν παῖδ(α) πολλὰ ἐπιλέγει αὐτῷ_τοῦτο μὲν Ἑλλάδι φωνῇ, τοῦτο δὲ ὡς Ἑβραΐδι_τὰς συνήθεις τοῖς μάγοις ἐπαοιδάς, ὁ δὲ ἐνάρχεται προσπεισόμενος. [Ὃς] δὲ ἔνδον [ὤν,] φιάλῃ ὕδατος πλήρει ἐμβαλὼν χάλκανθον καὶ τήξας τὸ φάρμακον, τὸ δῆθεν ἐξαλειφθὲν χαρτίον δι' αὐτοῦ καταρράνας, τὰ φωλεύοντα καὶ κεκρυμμένα γράμματα πάλιν εἰς φῶς ἐλθεῖν ἀναγκάζει, δι' ὧν μανθάνει ἅπερ ὁ πυθόμενος ἔγραψε. _καὶ διὰ τοῦ χαλκάνθου δέ τις εἰ γράψειε καὶ τῇ κηκῖδι ὑποθυμιάσειε λελειωμένῃ, φανερὰ γένοιτ' ἂν τὰ κεκρυμμένα γράμματα. καὶ γάλακτι δὲ εἰ γράψειέ τις, εἶτα χάρτην [τινὰ] καύσας καὶ λειώσας [καὶ] ἐπιπάσας τρίψει[εν] ἐπὶ τοῖς τῷ γάλακτι γεγραμμένοις γράμμασιν, ἔσται πρόδηλα. καὶ οὖρον δὲ καὶ γάρον καὶ τιθυμάλου ὀπὸς καὶ συκῆς ποιεῖ τὸ ὅμοιον. _ἐπειδὴ [δὲ] ἔμαθε τὴν ἐρώτησιν οὕτως, τίνα χρὴ τρόπον ἀποκρίνεσθαι προὐνόησε. Καὶ λοιπὸν εἴσω παρελθεῖν κελεύει τοὺς παρόντας, δάφνας ἔχοντας καὶ σείοντας καὶ κεκραγότας καὶ τὸν Φρῆν ἐπικαλοῦντας δαίμονα. _καὶ γὰρ ἐπικαλεῖν τούτοις πρέπει, καὶ τοῦτο αἰτεῖν παρὰ δαιμόνων ἄξιον, ὃ δι' αὑτῶν παρέχειν οὐ θέλουσιν, ἀπολέσαντες τὰς φρένας. _τὸ δὲ ἄκοσμον τῆς βοῆς καὶ ὁ ψόφος οἷς ἐν ἀπορρήτῳ πεποιηκέναι ἐνομίζε[το] παρακολουθεῖν ἐκώλυε. τίνα δὲ ταῦτά ἐστι, καιρὸς λοιπὸν λέγειν. πολὺ μὲν οὖν τυγχάνει τὸ σκότος: λέγει γὰρ ἀδύνατον τὰ θεῖα ὁρᾶν θνητὴν φύσιν, ἱκανὸν δὲ τὸ ὁμιλεῖν. κατακλίνας δὲ τὸν παῖδα πρηνῆ καὶ δύο τῶν γραμματιδίων ἐκείνων, ἅπερ ἦν ἐγγεγραμμένα Ἑβραϊκοῖς δῆθεν γράμμασιν ὡς δαιμόνων ὀνόματα, πλευρᾷ παραθεὶς ἑκατέρᾳ, τὰ λοιπὰ τοῖς ὠσὶν ἐνθήσειν λέγει. ἔστι δὲ τοῦτ' αὐτ(ὸ) ἀναγκαῖον, ἵνα τι παραθῇ τοῖς ὠσὶ τοῦ παιδὸς ὄργανον, δι' οὗ πᾶν ἔσται σημᾶναι [ὧν] θέλει. [κατ]ηχ[εῖ] οὖν τὸ πρῶτον, ἵνα φοβηθῇ ὁ παῖς, καὶ [τὸ] δεύτερον [ἐ]πιβομβεῖ, ἔπειτα τὸ τρίτον λαλεῖ διὰ τοῦ ὀργάνου ἃ λέγειν τὸν παῖδα βούλεται καὶ τὴν ἔκβασιν τοῦ πράγματος ὡς δοκεῖ. εἶτα τοὺς μὲν παρόντας ἡσυχάζειν ποιεῖ, τὸν δὲ ἃ παρὰ τῶν δαιμόνων ἤκουσε σημαίνειν ἀξιοῖ. Τὸ δὲ τοῖς ὠσὶ παρατεθὲν ὄργανόν ἐστι φυσικὸν ὄργανον, τῶν μακροτραχήλων γεράνων ἢ πελαργῶν [ἢ κύκνων] ἀρτηρία. ὧν εἰ μηδέτερον παρ[ῇ,] ἔστι καὶ ἕτερα τέχνης ὄργανα: αὐλίσκοι γάρ τινες χάλκεοι τὸν ἀριθμὸν δέκα εἰς ἀλλήλους χωροῦντες, εἰς στενὸν ἀπολήγοντες εὐάρμοστοι γίνονται: δι' ὧν πρὸς τὸ οὖς ὅσα θέλει φθέγγεται. καὶ ταῦτα ὁ παῖς κατακούων, ἐμφόβως ὡς ὑπὸ δαιμόνων λαλούμενα κελευσθεὶς ἀποφθέγγεται. εἰ δὲ καὶ σκῦτός τις ῥάβδῳ περιθεὶς ὑγρόν, ξηράνας καὶ συναγαγὼν προσαρμόσῃ [καὶ] ἀποσπάσας τὴν ῥάβδον αὐλίσκου δίκην τὸ σκῦτος ἐργάσηται, τὸ ὅμοιον ποιεῖ. εἰ δέ τι τούτων μὴ παρῇ, βίβλον λαβὼν [καὶ] ἐπισπασάμενος ἔνδοθεν ὅσον χρῄζει ἐπὶ μῆκος ἐκτείνας τὰ ὅμοια ἐνεργεῖ. Εἰ δὲ προειδείη ὅ[σ]τι[ς] πάρεστι πευσόμενος, ἑτοιμότερος πρὸς πάντα γίνεται. εἰ δὲ καὶ τὴν πεῦσιν προμάθοι, γράφει τῷ φαρμάκῳ, καὶ ὡς ἐμπαράσκευος ἱκανώτερος νομίζεται, σαφῶς γράψας [τὴν ἀπόκρισιν πρὸς] τὸ ἐρωτώμενον. εἰ δὲ ἀγνοεῖ, ὑποτοπάζει καὶ ἀμφίβολον καὶ ποικίλην ἀποφαίνεταί τι δεχόμενον μετάφρασιν, ἵνα τὴν μὲν ἀρχὴν ἄσημος οὖσα ἡ χρησμοδοσία εἰς πολλὰ ἔσται, ἐπὶ δὲ τῇ ἐκβάσει τῶν συμβησομένων πρὸς τὸ συμβὰν πρόρρησις νομίζηται. εἶτα λεκάνην πληρώσας ὕδατος [ὡς] ἄγραφον [τὸν] χάρτην καθίησι, συνεμβαλὼν χάλκανθον: οὕτως γὰρ ἀναπλεῖ τὴν ἀπόκρισιν φέρων ὁ γραφεὶς χάρτης. Τῷ μὲν δὴ παιδίῳ καὶ φαντασίαι φοβεραὶ γίνονται πολλάκις [καὶ γὰρ πληγὰς ἐμβάλλει εὐπόρως ἐκφοβῶν]: λίβανον γὰρ εἰς πῦρ ἐμβαλὼν πάλιν ποιεῖ τοῦτον τὸν τρόπον. βῶλον τῶν λεγομένων ὀρυκτῶν ἁλῶν κηρῷ Τυρρηνικῷ περισκεπάσας καὶ αὐτὸν δὲ [τὸν] λιβάνου βῶλον διχοτομήσας ἐντίθησι τοῦ ἅλατος χόνδρον καὶ πάλιν συγκολλήσας ἐπὶ ἀνθράκων καιομένων τιθεὶς ἐᾷ: τοῦ δὲ συγκαέντος οἱ ἅλες ἀναπηδῶντες φαντασίαν ἀπεργάζονται ὥσπερ ξένου θεάματος γινομένου. αἱματώδη δὲ φλόγα ποιεῖ τὸ Ἰνδικὸν μέλαν ἐνθεὶς τῷ λιβανωτῷ, καθὼς προείπαμεν. αἱματώδη δὲ ὑγρασίαν ποιεῖ κηρὸν ἀγχούσῃ ἀναμίξας καὶ ὡς ἔφην τῷ λιβανωτῷ [τὸν] κηρὸν ἐνθέμενος. ἄνθρακας δὲ κινεῖσθαι ποιεῖ σχιστὴν ὑποθεὶς στυπτηρίαν: ἧς λυομένης καὶ δίκην πομφολύγων διοιδούσης κινοῦνται οἱ ἄνθρακες.