Zoroaster as also many others hold that the Human Soul is immortal and descended from above to serve the mortal Body that is to operate therein for a certain time and to Animate and Adorn it to her power and then returns to the place from which she came And whereas there are many Mansions there for the Soul one wholly-bright another wholly-dark others betwixt both partly-bright partly-dark The Soul being descended from that which is wholly-bright into the Body if she perform her Office well runs back into the same place but if not well she retires into worse Mansions according to the things which she hath done in Life The Oracle therefore sayeth Seek thou the Souls path or the way by which the Soul flowed into thee or by what course viz of Life having performed thy charge toward the Body thou mayst Mount up to the same place from which thou didst flow down viz. the same Track of the Soul joyning action to sacred speech By sacred speech he understands that which concerns Divine Worship by action Divine Rites The Oracle therefore sayeth that to this Exaltation of the Soul both speech concerning Divine Worship Prayers and Religious Rites Sacrifices are requisite Stoop not down for a praecipice lies below on the Earth Drawing through the Ladder which hath seven steps beneath which Is the â—hrone of Necessity He calls the Descention into wickednesse and misery a Precipice the Terrestrial and Mortal Body the Earth for by the Earth he understands mortal Nature as by the fire frequently the Divine by the place with seven Wayes he means Fate dependant on the Planets beneath which there is seated a certain dire and unalterable Necessity The Oracle therefore adviseth that thou stoop not down towards the mortal Body which being Subject only to the Fatâ— which proceeds from the Planets may be reckon'd amongst those things which are at our Arbitrement for thou wilt be unhappy if thou stoop down wholly to the Body and unfortunate and continually failing of thy Desires in regard of the Necessity which is annex'd to the Body For thy Vessel the Beasts of the Earth shall inhabit The Vessel of thy Soul that is this mortal Body shall be inhabited by Worms and other vile Creatures Enlarge not Thou thy Destiny Endeavour not to encrease thy Fate or to do more then is given thee in charge for thou wilt not be able For nothing proceeds from the paternal principality imperfect For from the paternal Power which is that of the supream God nothing proceedeth imperfect so as thou thy self mightest compleat it for all things proceeding from thence are perfect as appears in that they tend to the perfection of the Universe But the Paternal Mind accepts not her will Untill she go out of Oblivion and pronounce a Word Inserting the remembrance of the pure paternal Symbol The Paternal Mind viz. the Second God and ready Maker of the Soul admits not her Will or Desire untill she come out of the Oblivion which she contracted by Connexion with the Body and untill she speak a certain Word or conceive in her thoughts a certain Speech calling to remembrance the paternal Divine Symbol or Watch-word this is the pursuit of the good which the Soul calling to remembrance hereby becomes most acceptable to Her Maker It behooves thee to hasten to the Light and to the beams of the Father From whence there was sent to thee a Soul endued with much mind The Light and splendour of the Father is that Mansion of the Soul which is circumlucid from whence the Soul array'd with much of mind was sent hither wherefore We must hasten to return to the same Light These the Earth bewails even to their Children Those who hasten not to the Light from which their Soul was sent to them the Earth or mortal Nature bewails for that they being sent hither to Adorn her not only not adorn her but also blemish themselves by Living wickedly moreover the Wickednesse of the Parents is transmâ—tted to the Children corrupted by them through ill Education The unguirders of the Soul which give her breathing are easie to be loosed The Reasons which expell the Soul from Wickednesse and give her breathing are easie to be untied and the Oblivion which keeps them in is easily put off In the side of the sinister bed there is a fountain of Virtue Which remains entire within not emitting her Virginity In the left side of thy Bed there is the Power or Fountain of Virtue residing wholly within and never casting off her Virginity or Nature void of Passion for there is alwayes in us the power of Virtue without passion which cannot be put off although her Energy or Activity may be interrupted he saith the power of Virtue is placed on the left side because her Activity is seated on the right by the Bed is meant the seat of the Soul subject to her several Habits The soul of Man will in a manner clasp God to her self Having nothing mortal she is wholly inebriated from God For she boasts Harmony in which the mortal Body consists The human Soul will in a manner clasp God and joyn him strictly to her self who is her continual Defence by resembling him as much as she can possibly having nothing mortal within her she is wholly drench'd in Divinity or replenished with Divine goods for though she is fetter'd to this mortal Body yet she glories in the Harmony or Union in which the mortal Body exists that is she is not ashamed of it but thinks well of her self for it as being a Cause and affording to the Universe that As Mortals are united with immortals in Man so the Universe is adorned with one Harmony Because the Soul being a bright fire by the power of the Father Remains immortal and is Mistresse of Life And possesseth many Completions of the cavities of the World The second God who first before all other things proceeded from the Father and supream God these Oracles call all along The power of the Father and his intellectual Power and the paternal Mind He sayeth therefore that the Soul procreated by this power of the Father is a bright fire that is a Divine and Intellectual Essence and persisteth immortal through the Divinity of its Essence and is Mistresse of Life viz. of her self possessing Life which cannot be taken away from her for how can we be said to be Masters of such things as may be taken from us seeing the use of them is only allowed us but of those things which cannot be taken from us We are absolute Masters The Soul according to her own Eternity possesseth many Rooms in the Receptacles of the World or divers places in the World which according as she hath led her Life past is allotted to every One Seek Paradise The circumlucid Mansion of the Soul Defile not the Spirit nor deepen a Superficies The Followers of Pythagoras and Plato conceive the Soul to be a Substance not wholly separate from all
of the seven Planets if therefore the Soul decline she is carried to the Earth through the seven Orbs but that passage through the seven Circles leads her as by so many steps to the Throne of Necessity whither when the Soul arriveth she is necessitated to suffer the terrestial World Never change barbarous names That is There are certain Names amongst all Nations delivered to them by God which have an unspeakable Power in Divine â—ites change not these into the Greek Dialâ—ct as Seraphim and Cherubin and Michael and Gabriel These in the Hebrew Dialect have an unspeakable Efficacy in divine Rites but changed into Greek Names are in effectual The world hath intellectual guides inflexible The Chaldaeans assert Powers in the World and call them Cosmogogi guides of the World for that they guide the World by provident Motions These Powers the Oracles call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sustainers as sustaining the whole World Unmoveable implies their settled Power sustentive their Gaurdianship these Powers they design only by the Cause and Immobility of the Worlds There are also other Powers amilicte unplacable as being firm and not to be converted towards these inferiour things and cause that Souls be never allured with Affections Labour about the Hecatine Strophalus The Hecatine Strophalus is a golden Ball in the midst whereof is a Saphire they fold about it a leather Thong it is beset all over with Characters thus whipping it about they made their Invocations these they use to call Iynges whether it be round or Triangular or any other Figure and whilst they are doing thus they make insignificant or brutish Cries and lash the Air with their whips The Oracle adviseth to the performance of these Rites or such a Motion of the Strophalus as having an expressible Power It is called Hecatine as being dedicated to Hecate Hecate is a Goddesse amongst the Chaldaeans having at her right side the Fountain of Vertues If thou speak often to me thou shalt see absolutely that which is spoken For then neither appears the Coelestial concave bulk Nor do the Stars shine the light of the Moon is covered The Earth stands not still but all things appear Thunder The Lion is one of the twelf Signes of the Zodiack and is called the House of the Sun whose Fountain or the cause of his Lion-formed Constellation the Chaldaeans calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 now He saith That amidst the Sacred Rites thou call this Fountain by its Name thou shalt see nothing else in Heaven but the apparition of a Lion neither will the Concave Bulk or the Circumference of Heaven appear to thee neither shall the Stars shine even the Moon herself shall be covered and all things shall be shaken but this Lion having Fountain takes not away the Essence of those but their own praedominating Existence hides their view Every way to the unfashioned Soul extend the reins of fire The Oracle calls the Soul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is without form and figure or most simple and most pure Rains of fire of such a Soul are the expeditious activity of the Theurgick life which raiseth up the fiery Mind to the Divine Light therefore by stretching the rains of fire to the inform Soul he means endeavour that all the faculties consisting both in the Intellect Cogitatâ—on Opinion may receive Divine illuminations sutable to themselves This is the meaning of stretch the rains of fire but Nature useth to fail and busie it self in the second or worse life Oh Man the Machine of boldest nature Man is called a Machine as being framed by God with unspeakable Art the Oracle likewise calleth him audacious Nature as being busied about excellent things sometimes measuring the Course of the Starrs sometimes enquiring into the Orders of the supernatural Powers contemplating also the things which are far above the Celestial Orb and extending to discourse something of God For these endeavours of the Mind in Disquisition proceed from an audacious Nature he calls it boldness not by Way of Reproach but to express the forwardness of Nature In the side of the sinister Hecate is a fountain of much Vertue which remains intire within not emitting her Virginity The Chaldaeans esteem Hecate a Goddess seated in the middle rank and possessing as it were the Center of all the Powers in her right parts they place the Fountain of Souls in her left the Fountain of goods or of Vertues and they say that the Fountain of Souls is prompt to Propagations but the Fountain of Vertues continues within the Bounds of it's own Essence and is as a Virgin uncorrupted this Settledness and Immobility it receives from the power of the Amilicti the Implacables is girt with a Virgin-Zone When thou seest a sacred fire without form Shining flashingly through the depths of the whole World Hear the voice of fire The Oracle speaks of a Divine Light seen by many Men and adviseth That if any one see such a Light in some figure and form he apply not his Mind to it nor esteem the Voice proceeding from thence to be true but if he see this without any figure or form he shall not be deceived and whatsoever Question he shall propose the Answer will be most true he call this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sacrosanct for that it is seen with a beauty by Sacred Persons and glides up and down pleasantly and graciously through the Depths of the World Invoke not the self-conspicuous Image of Nature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Self-iâ—spection is when the initiated person or he who performs Divine Rites seeth the Divine Lights but if he who orders the Rites seeth an Apparition this in respect of the initiated person is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 superinspection The Image which is evocated at Sacred Rites must be intelligible and wholly separate from bodies but the form or Image of Nature is not every way intelligible for Nature is for the most part an Administrative faculty Call not saith he in the Rites the self-conspicuous Image of Nature for it will bring thee nothing along with it but onely a crowd of the four Natural Elements Nature perswades that Daemons are pure The bourgeons even of ill matter are profitable and good Not that Nature her self perswades this but that being called before her presence there floweth in a great Company of Daemons and many Daemonious forms of several shapes appear raised up out of all the Elements compounded and shaped from all the parts of the Lunar Course and many times appearing pleasant gracious they make shew of an apparition of some good to the initiated person The Soul of Man will in a manner clasp God to her self Having nothing mortal she is wholly inebriated from God For she boastâ— harmony in which the mortal body exists He saith that the Soul forceth for that is the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the divine fire into herself through immortality and purity for then she is wâ—olly inebriated that is she is
fountain of Sense and fountainous Iudgment and the fountain of Perspectives and the fountain of Characters which walketh on unknown Marks and the fountainous Tops of Apollo Osyris Hermes they assert material fountains of Centers and Elements and a Zone of Dreams and a fountainous Soul Next the fountains saith Psellus are the Hyperarchii The Anonymus more fully Next the fountains they say are the Principalities for the fountains are more principle then the principles Both these names of Fountains and Principles are used by Dionysius Areopagita frequently even in the third Triad he puts the name of Principles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Principalities after whom the Arch-angels Of the Animal-productive Principles continues the Anonymus the top is called Hecate the middle principiative Soul the bottom princiative Virtue This seems to be that Hecate whom Psellus saith they held to be the fountain of Angels and of Daemons and of Souls and of Natures The same which the Oracle means saying On the left side of Hecate is the fountain of virtue for the Chaldaeans as Psellus saith esteem Hecate a Goddesse seated in the middle rank and possessing as it were the Center of all the Powers in her right parts they place the fountain of Souls in her left the fountain of goods or of Virtues Moreover they say the fountain of Souls is prompt to propagations but the fountain of Virtues continueth within the bounds of its own Essence and is as a Virgin incorrupted which setlednesse and immobility it receives from the power of the Amilicti and is guirt with a Virgin Zone What Psellus here calls the fountain of Souls and the fountain of Virtues is the same which the Anonymus styles principiative Soul and principiative Virtue CHAP. VIII Unzoned Gods and Zoned Gods NExt the Hyperarchii according to Psellus are the Azoni Unzoned Gods there are amongst them saith the Anonymus summarist unzoned Hecates as the Chaldaick the Triecdotis Comas and Ecclustick The unzoned Gods are Sarapis and Bacchus and the Chain of Osyris and of Apollo continued series of Geniusses connected in the manner of a chain they are called unzoned for that they use their power freely without restriction in the Zones and are enthroned above the conspicuous Deities These conspicuous Deities are the Heavens and the Planets perhaps of the same kind as the Intelligences which the Peripateticks asserted Movers of the Sphears and whereas he saith they live in Power 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is the same Attribute which Dionysius gives the third of the second Hierarchy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Zoned Gods are next These are they which have confinement to particular Zones and are rouled freely about the Zones of Heaven and have the Office of governing the World for they hold there is a Zoned kind of Deity which inhabits the parts of the sensible World and guirdeth or circleth the Regions about the material Place acccording to several distributions The same Office Dionysius seems to assigne to the second and third Hierarchies These Azoni and Zonaei are mentioned also by Damascius Thiâ— saith he sendeth out of her self the fountain of all things and the fountainous chain but That sendeth out of her self the fountainous chain of particulars and passeth on to Principles and Arch-angels and Azoni and Zonaei as the Law is of the procession of the renownd particular Fountains And by Proclus The sacred names of the Gods delivered according to their mystical interpretation as those which are celebrated by the Assyrians Zonaei and Azoni and Fountains and Amilicti and Synoches by which they interpret the Orders of the Gods CHAP. IX Angels and Immaterial Daemons NExt the Zonaei are the Angels Arnobius saith of Hosthanes one of the Persian Magi who received their Learning from the Chaldaeans that he knew the Angels Ministers and Messengers of God the true God did wait on his Majesty and tremble as afraid at the Beck and Countenance of the Lord the Zoroastrian Oracles mention reductive Angels which reduce Souls to them drawing them from several things The next are Daemons Of these the Chaldaeans hold some to be good others bad The good they conceive to bâ— Light the bad Darknesse That there are good Daemons natural reason tells us Oracle Nature perswades that there are pure Daemons The bourgeons even of ill matter are beneficial and good Nature or natural reason saith Pletho perswades that the Daemons are holy and that all things proceeding from God who is good in himself are beneficial if the bloomings of ill matter viz. of last substances are good much more are the Daemons such who are in a more excellent rank as partaking of Rational nature and being mixed with Mortal nature CHAP. X. Souls NExt to Daemons Psellus in his Epitome of the Chaldaick Doctrine placeth Souls the last of eviternal beings Of Forms the Magi and from them the Pythagoreans and Platonists assert three kinds One wholly separate from matter the supercelâ—stial Intelligences An other inseparable from matter having a substance not subsisting by it self but dependent on matter together with which matter which is sometimes dissolved by reason of it's nature subject to mutation this kind of Soul is dissolved also and perisheth This they hold to be wholly Irrational Betwixt these they place a middle kind a Rational Soul differing from the Supercelestial Intelligences for that it alwayes coexists with matter and from the Irrational kind for that it is not dependent on matter but on the contrary matter is dependent on it and it hath a proper substance potentially subsistent by it self It is also indivisible as well as the Supercelestial Intelligences performing some works in some manner ally'd to theirs being it self also busied in the knowledge and contemplation of Beings even unto the supreme God and for this reason is Incorruptible This Soul is an Immaterial and Incorporeal Fire exempt from all compounds and from the material body it is consequently Immortal for nothing material or dark is commixed with her neither is she compounded so as that she may be resolved into those things of which she consists This Soul hath a self-generate and self-animate essence for it is not moved by another for if according to the Oracle it is a portion of the Divine fire and a Lucid fire and Paternal notion is is an immaterial and self-subsistent form for such is every Divine Nature and the Soul is part thereof Of humane Souls they allege two fountainous causes the Paternal Mind and the Fountainous Soul the particular Soul according to them proceeds from the Fountainous by the will of the Father Now whereas there are several mansions one wholly bright another wholly dark others betwixt both partly brâ—ght partly dark the place beneath the Moon is circumnebulous daâ—k on every side the Lunary partly lucid and partly dark one half bright the other dark the place above the Moon circumlucid or
Religion defines them to be all ill as having by a premediâ—ated defection exchanged good for ill Learn the Intelligible forasmuch as it exists beyond the Mind For though all things are comprehended by the Mind yet God the first intelligible exists without or beyond the Mind This without you must not understand distantially nor according to intellectual alterity but according to the intelligible Excess alone and the propriety of the existence it being without or beyond all Mind whereby the superessential is manifested For the first intelligible Mind is Essence beyond which is the self-intelligible Besides these is God who is beyond the intelligible and self-intelligible for We assert the Divinity to be neither intelligible nor self-intelligible it being more excellent then all Speech and Notion so as that it is wholly unintelligible and unexpressible and more to be honoured by Silence then reverenc'd by wonderful Expressions For it is more sublime then to be reverenced spoken and conceived Intelligent Iynges doe themselves also understand from the Father By unspeakable Counsels being moved so as to understand Iynges are certain Vertues or Powers next the paternal Depth consisting of three Triads These understand according to the paternal Mind which containeth their Cause solely in himself Now the Counsels of the Father in regard of their intelligible sublimity are not vocal but the intellectual Marks of abstract things though understood by secondaries or inferiours are understood as without speaking and as it were abstracted from intelligible Prolations For as the conceptions of Souls they understand intellectual orders yet understand them as immutable So the Acts of the Intellectuals understanding the intellectual signs understand them as not a vocal subsisting in unknown Existences CONJECTURES upon the Greek Text of the Oracles WHO it was that rendred these Oracles in Greek is as we said uncertain much more certain is it that they were all composed in Hexameter verse though they are sometimes cited indistinctly and abruptly by Patricius seeming wholly irreconcileable with poetick numbers yet that the greater part of them are Hexameters none can deny and whosoever shall look more cautiously upon the rest will find prints enough by which they may be traced and demonstrated to have been of the same kind though confounded in the manner of citations sometimes by the Authors out of which Patricius took them sometimes by Patricius himself who was farre more diligent to collect and digest then curious to distinguish them or to regard their numbers which defect we shall endeavour in some measure to supply 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The latter part of the Hexameter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as is that also which immediately follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the next 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That which follows is cited again by it self afterward 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This seems to be a loose citation of two several Hemistichs with reference to the phrase infinitively not to the verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Read perhaps 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The verse requires 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Perhaps 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Perhaps 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the rest being a gloss 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Proclus reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Theolog. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pletho reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pletho 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perhaps 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Distinguish 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and afterwards 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Perhaps 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Perhaps 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Distinguish 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Distinguish 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Afterwards cited thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Afterwards 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Distinguish 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Read and distinguish 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And presently after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Distinguish 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cited elswhere by Patricius clearly without 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which belong to some other place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Distinguish 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Distinguish 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Distinguish 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Distinguish 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Distinguish 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Distinguish 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pletho 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Distinguish 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Proclus in Theolog. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What follows under the title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is very confused the same Fragments being often repeated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Most of these are perfect being put forth by Pletho and Psellus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so Pletho 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The rest may be corrected by the Edition of Pletho and Psellus THE TABLE THE FIRST BOOK Of the CHALDAEANS Pag. 1. THE FIRST PART The Chaldaean Philosophers Institution and Sects 2 SECT I. Of the Chaldaean Philosophers ibid. Chap. I. The Antiquity of the Chaldaick Learning ibid. II. That there were several Zoroasters 3 III. Of the Chaldaean Zoroaster Institutor of the Chaldaick Philosophy 6 IV. Of Belus another reputed Inventor of Sciences amongst the Chaldaeans 8 V. Other Chaldaean Philosophers 9 VI. Of