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.[1] 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 earth[2] 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 women[3] 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 Chaldæans may fix the horoscope of the birth.
Chapter iv.
Impossibility of fixing the Horoscope—Failure of an Attempt to do this at the Period of Birth.
For this reason it is impossible to fix the horoscope from the [period of] conception. But neither can this be done from [that of] birth. For, in the first place, there exists the difficulty as to when it can be declared that there is a birth; whether it is when the fœtus begins to incline towards the
