7.  They do not, however, stop here; even our acts, where each one feels his will ruling, I mean, the practice of virtue or of vice, depend, according to them, on the influence of celestial bodies.  It would be ridiculous seriously to refute such an error, but, as it holds a great many in its nets, perhaps it is better not to pass it over in silence.  I would first ask them if the figures which the stars describe do not change a thousand times a day.  In the perpetual motion of planets, some meet in a more rapid course, others make slower revolutions, and often in an hour we see them look at each other and then hide themselves.  Now, at the hour of birth, it is very important whether one is looked upon by a beneficent star or by an evil one, to speak their language.  Often then the astrologers do not seize the moment when a good star shows itself, and, on account of having let this fugitive moment escape, they enrol the newborn under the influence of a bad genius.  I am compelled to use their own words.  What madness!  But, above all, what impiety!  For the evil stars throw the blame of their wickedness upon Him Who made them.  If evil is inherent in their nature, the Creator is the author of evil.  If they make it themselves, they are animals endowed with the power of choice, whose acts will be free and voluntary.  Is it not the height of folly to tell these lies about beings without souls?  Again, what a want of sense does it show to distribute good and evil without regard to personal merit; to say that a star is beneficent because it occupies a certain place; that it becomes evil, because it is viewed by another star; and that if it moves ever so little from this figure it loses its malign influence.