“And in consequence of this— namely, the divisions and parties which exist among the Potentates,— some men have thought that the world is governed by these contending powers without any superintendence from above. But that is because they do not understand that this very thing— I mean the parties and divisions subsisting among them—and the justification and condemnation consequent on their behaviour, belong to that constitution of things founded in freedom which has been given by God, to the end that these agents likewise, by reason of their self-determining power, may be either justified or condemned. Just as we see that Fate crushes Nature, so can we also see the freedom of man defeating and crushing Fate itself—not, however, in everything—just as also Fate itself does not in everything defeat Nature. For it is proper that the three things, Nature, and Fate, and Freedom, should be continued in existence until the procession of which I before spoke be completed, and the appointed measure and number of its evolutions be accomplished, even as it seemed good to Him who ordains of what kind shall be the mode of life and the end of all creatures, and the condition of all beings and natures.”
“I am convinced,” said Avida, “by the arguments you have brought forward, that it is not from his nature that a man does wrong, and also that all men are not governed alike. If you can further prove also that it is not from Fate and Destiny that those who do wrong so act, then will it be incumbent on us to believe that man possesses personal freedom, and by his nature has the power both to follow that which is right and to avoid that which is wrong, and will therefore also justly be judged at the last day.”
“Are you,” said Bardesan, “by the fact that all men are not governed alike, convinced that it is not from their nature that they do wrong? Why, then, you can not possibly escape the conviction that neither also from Fate exclusively do they do wrong, if we are able to show you that the sentence of the Fates and Potentates does not influence all men alike, but that we have freedom in our own selves, so that we can avoid serving physical nature and being influenced by the control of the Potentates.”
“Prove me this,” said Avida, “and I will be convinced by you, and whatsoever you shall enjoin upon me I will do.”
“Have you,” said Bardesan, “read the books of the astrologers who are in Babylon, in which is described what effects the stars have in their various combinations at the Nativities of men; and the books of the Egyptians, in which are described all the various characters which men happen to have?”
“I have read books of astrology,” said Avida, “but I do not know which are those of the Babylonians and which those of the Egyptians.”
“The teaching of both countries,” said Bardesan, “is the same.”
“It is well known to be so,” said Avida.
“Listen, then,” said Bardesan, and observe, that that which the stars decree by their Fate and their portions is not practised by all men alike who are in all parts of the earth. For men have made laws for themselves in various countries, in the exercise of that freedom which was given them by God: forasmuch as this gift is in its very nature opposed to that Fate emanating from the Potentates, who assume to themselves that which was not given them. I will begin my enumeration of these laws, so far as I can remember them, from the East, the beginning of the whole world:—
Laws of the Seres.— The Seres have laws forbidding to kill, or to commit impurity, or to worship idols; and in the whole of Serica there are no idols, and no harlots, nor any one that kills a man, nor any that is killed: although they, like other men, are born at all hours and on all days. Thus the fierce Mars, whenever he is 'posited' in the zenith, does not overpower the freedom of the Seres, and compel a man to shed the blood of his fellow with an iron weapon; nor does Venus, when posited with Mars, compel any man whatever among the Seres to consort with his neighbour's wife, or with any other woman. Rich and poor, however, and sick people and healthy, and rulers and subjects, are there: because such matters are given into the power of the Governors.
Laws of the Brahmans who are in India.— Again, among the Hindoos, the Brahmans, of whom there are many thousands and tens of thousands, have a law forbidding to kill at all, or to pay reverence to idols, or to commit impurity, or to eat flesh, or to drink wine; and among these people not one of these things ever takes place. Thousands of years, too, have elapsed, during which these men, lo! Have been governed by this law which they made for themselves.
Another Law which is in India.— There is also another law in India, and in the same zone, prevailing among those who are not of the caste of the Brahmans, and do not embrace their teaching, bidding them serve idols, and commit impurity, and kill, and do other bad things, which by the Brahmans are disapproved. In the same zone of India, too, there are men who are in the habit of eating the flesh of men, just as all other nations eat the flesh of animals. Thus the evil stars have not compelled the Brahmans to do evil and impure things; nor have the good stars prevailed on the rest of the Hindoos to abstain from doing evil things; nor have those stars which are well 'located' in the regions which properly belong to them, and in the signs of the zodiac favourable to a humane disposition, prevailed on those who eat the flesh of men to abstain from using this foul and abominable food.
Laws of the Persians.— The Persians, again, have made themselves laws permitting them to take as wives their sisters, and their daughters, and their daughters' daughters; and there are some who go yet further, and take even their mothers. Some of these said Persians are scattered abroad, away from their country, and are found in Media, and in the country of the Parthians, and in Egypt, and in Phrygia (they are called Magi); and in all the countries and zones in which they are found, they are governed by this law which was made for their fathers. Yet we cannot say that for all the Magi, and for the rest of the Persians, Venus was posited with the Moon and with Saturn in the house of Saturn in her portions, while the aspect of Mars was toward them. There are many places, too, in the kingdom of the Parthians, where men kill their wives, and their brothers, and their children, and incur no penalty; while among the Romans and the Greeks, he that kills one of these incurs capital punishment, the severest of penalties.
Laws of the Geli.— Among the Geli the women sow and reap, and build, and perform all the tasks of labourers, and wear no raiment of colours, and put on no shoes, and use no pleasant ointments; nor does any one find fault with them when they consort with strangers, or cultivate intimacies with their household slaves. But the husbands of these Gelæ are dressed in garments of colours, and ornamented with gold and jewels, and anoint themselves with pleasant ointments. Nor is it on account of any effeminacy on their part that they act in this manner, but on account of the law which has been made for them: in fact, all the men are fond of hunting and addicted to war. But we cannot say that for all the women of the Geli Venus was posited in Capricorn or in Aquarius, in a position of ill luck; nor can we possibly say that for all the Geli Mars and Venus were posited in Aries, where it is written that brave and wanton men are born.
Source: The Book of the Laws of Various Countries (New Advent)