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
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-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
bright throughout the Soul is seated in the circumlucid region From thence this kind of Soul is often sent down to Earth upon several occasions either by reason of the flagging of its wings so they term the dâ—viation from its original perfection or in obedience to the will of the Father This Soul is alwayes coexistent with an Aetherial body as its Vehiculum which she by continual approximation maketh also immortal Neither is this her Vehiculum inanimate in it self but is it self animated with the other species of the Soul the Irrational which the Wise call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Image of the Rational Soul adorn'd with Phantasy and Sense which seeth and heareth it self whole through whole and is furnish'd with all the Senses and with all the rest of the Irrational facultâ—es of the Soul Thus by the principal faculty of this body Phantasy the Rational Soul is continually joyned to such a body and by such a body sometimes the Humane Soul is joyned with a Mortal body by a certain affinity of nature the whole being infolded in the whole enlivening Spirit of the Embryon this Vehiculum it self being of the nature of a Spirit The Image of the Soul viz. that part which being it self voyd of Irrational is joyned to the Rational part and depends upon the vehicle thereof hath a part in the circumlucid region for the Soul never layeth down the vehicle adherent to her The Soul being sent down from the mansion wholly-bright to serve the mortal body that is to operate therein for a certain time and to animate and adorn it to her power and being inabled according to her several Virtues do dwell in several Zones of the world if she perform her office well goes back to the same place but if not well she retires to the worst mansions according to the things she hath done in this life Thus the Chaldeans restore Souls to their first condition according to the measure of their several purifications in all the Regions of the World some also they conceive to be caried beyond the World CHAP. XI The Supramundane Light ALl these aeviternal and incorporeal Beings are seated in the Supramundane Light which it self also is incorporeal placed immediately above the highest Corporeal World and from thence extending upwards to infinite Proclus cited by Simplicius on this Oracle of Zoroaster Abundantly animating Light Fire Aether Worlds saith This Light is above all the seven Worlds as a Monad before or above the Triad of the Empyraeal Aetherial and Material Worlds adding that this primary Light is the Image of the Paternal Depth and is therefore supramundane because the Paternal Depth is supramundane And again this Light saith he being the supramundane Sun sends forth Fountains of Light and the Mystick Discourses tell us that it's generality is among supramundane Things for there is the Solar World and the Universal Light as the Chaldaick Oracles assert And again the Centers of the whole World as one seem to be fix'd in this for if the Oracles fixed the Centers of the material World above it self in the Aether proportionably ascending We shall affirm that the Centers of the highest of the Worlds are seated in this Light Is not this first Light the Image of the Paternal Depth and for that reason supramundane also because that is so CHAP. XII Of things Temporal or Corruptible and Corporeal THe third and last kind of things according to Zoroaster is Corruptible or Temporal which as it began in time so shall it likewise in time be dissolved The President over these is Arimanes Under this third kind are comprehended the Corporeal Worlds the Empyreal immediately below the Supramundane light the Aetherial next the Empyreal and the Material the lowest of all as the Oracle ranks them Abundantly animating Light Fire Aether Worlds These corporeal Worlds are seven Orac. For the Father formed seven firmaments of Worlds Including Heaven in a round figure He fixed a great company of inerratick stars He constituted a Heptad of Erratick animals Placing the Earth in the middle but the Water in the bosome of the Earth The Air above these Psellus explaining how they are seven saith They affirm that there are seven corporeal Worlds one Empyreal and first then three Aethereal and lastly three Material the fixed Circle the Erratick and the Sublunary Region But this enumeration seems to fall short for he mentions but two Aethereal Worlds the Orb of fixed Stars and the Planetary Orb and one Material the Sublunary Region as the Learned Patricius observes who therefore reckons the seaven thus One Empyreal three Aetherial the Fixed Orb the Planetary Orb the Orb of the Moon and three Elementary the Aërial the Watry and the Terrestrial But perhaps it will better suit with the Oracle which includes the Moon within the Planetary Orb and placeth the Water under the Earth as also with Psellus who calls the last three Worlds Material to dispose them thus Corporeal Worlds seven One Empyreal World Three Aetherial Worlds The Supreme Aether next the Empyreum The Sphear of fixed Stars The Planetary Orb Three Material Sublunary Worlds The Air The Earth The Water Neither can it seem strange that the three last only should be called Material for the Chaldaeans conceiving matter to be a dark substance or rather Darkness it self the Empyreal and Aetherial Worlds which as we shall shew consist only of Light or Fire cannot in their sense be said to be Material though Corporeal The Empyreal or First of these saith Psellus they attributed to the Mind the Aetherial to the Soul the Material to Nature CHAP. XIII The Empyreal World THe First of the Corporeal Worlds is the Empyreal by Empyreum the Chaldaeans understand not as the Christian Theologists the Seat of God and the Blessed Spirits which is rather analogous to the Supreme Light of the Chaldaeans but the outmost Sphear of the Corporeal World It is round in figure according to the Oracle Inclosing Heaven in a round figure It is also a solid Orb or Firmament for the same Oracles call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It consists of fire whence named the Empyreal or as the Oracles the fiery World which fire being immediately next the Incorporeal supramundane Light is the rarest and subtilest of Bodies and by reason of this Subtilty penetrates into the Aether which is the next World below it and by Mediation of the Aether through all the Material World This may be evinced more particularly saith Proclus from the Divine Tradition meaning the Zoroastrian Oracles for the Empyreum penetrates through the Aether and the Aether throâ—gh the Material World and though all the Intellectual â—etrads and Hebdomads have a Fountainous Order and consequently an Empyreal President nevertheless they are contained in the Worlds since the Empyreal passeth through all the Worlds Neverthelesse the Empyreum it self is fix'd and immoveable as Simplicius further explicating the Chaldaick Doctrine acknowledgeth by this
Astrology those by other Arts which two last Diodorus speaking of the Learned Chaldeans comprehends under the common name of Astrologers the other two under that of Natural Philosophers and Priests for he saith they imitated the Aegyptian Priests Naturalists and Astrologers In treating therefore of the Chaldaick Doctrine we shall first lay down their Theology and Physick the proper study of the Hhartumim Next their Astrology and other Arts of Diâ—iâ—ation practis'd by the Chasdim and Mecashphim thirdly their â—heurgy and Lastly their Gods Which contemplation and rites were peculiar to the Ashaphim SECT I. Theology and Physick THe Chaldaick Doctrine in the first place considers all Beings as well Divine as Natural the contemplation of the first is Theology of the latter Physick Zoroaster divided all things into three kinds the first Eternal the second had a beginning in time but shall have no end the third Mortal the two first belong to Theology The Subject of Theology saith Eusebius speaking doubtlesse of the followers of Zoroaster They divided into four kinds The first is God the Father and King next him there followeth a multitude of other Gods in the third place they rank Daemons in the fourth Heroes or according to others Angels Daemons and Souls The third or mortal kind is the Subject of Physick It comprehends all things material which they divide into seven Worlds one Empyreal three Aetherial three Corporeal CHAP. I. Of the Eternal Being God THe first kind of things according to Zoroaster is Eternal the Supreme God In the first place saith Eusebius they conceive that God the Father and King ought to be ranked This the Delphian Oracle cited by Porphyrius confirms Chaldes and Iews wise only worshipping Purely a self-begoâ—â—en God and King This is that principle of which the Author of the Chaldaick Summary saith They conceive there is one principle of all things and declares that it is one and good God as Pythagoras learnt of the Magi who term him Oromasdes in his Body resembles Light in his Soul Truth That God according to the Chaldaick opinion is Light besides the testimony of Eusebius may be inferred from the Oracles of Zoroaster wherein are frequently mentioned the light beams and splendor of the Father In the same sense they likewise termed God a Fire for Ur in Chaldee signifying both Light and Fire they took Light and Fire promiscuously as amongst many others Plato doth when he saith that God began to compound the whole body of the World out of fire and earth by which fire he afterwards professeth to mean the Sun whom he stiles the brightest and whitest of things as if light and fire brightness and whiteness were all one this is Manifest from the Zoroastraean Oracles also wherein he is sometimes called simply fire sometimes the paternal fire the one fire the first fire above Upon this ground doubtlesse was the worship of Fire instituted by the Antient Chaldaeans and from them derived to the Persians of which hereafter when we shall come to speak of their Gods and Relâ—gious Rites CHAP. II. The emanation of Light or Fire from God GOd being as we have shewn an Intellectual Light or Fire did not as the Oracle saith shut up his own fire within his intellectual power but communicated it to all Creatures first and immediately to the first Mind as the same Oracles assert and to all other aeviternal and incorporeal Beings under which notion are comprehended a multitude of God's Angels good Daemons and the Souls of Men The next emanation is the supramundane light an incorporeal infinite luminous space in which the Intellectual Beings reside The supramundane light kindles the first corporeal World the Empyreum or fiery Heaven which being immedâ—ately beneath the incorporeal light is the highâ—st brightâ—st and rarest of bodâ—es The Empyreum diffuseth it self through the Aeâ—â—â—r which is the next body below it a fire lesse refin'd than the Empyreum But that it is fire the more condens'd parts thereof the Sun anâ— Starâ— suâ—â—â—ently evince from the Aether this fire is transmitted to the material or sublunary world for though the matter whereof it consistâ— be not light but darknesse as are also the material or bad Daemons yet this vivificative fire actuates and gives life to all it's parts insinuating diffusing it self and penetrating even to the very Center passing from above saith the Oracle to the opposite part through the Center of the Earth We shall describe this more fully when we treat of the particulars CHAP. III. Of things aeviternal and incorporeal THe Second or middle kind of Things according to Zoroaster is that which is begun in time but is without end commonly termed aeviternal To this belong that multitude of Gods which Eusebius saith they asserted next after God the Father and King and the Souls of Men Psellus and the other Summarist of the Chaldaick Doctrine name them in this order Intelligâ—bles Intelligibles and Intellectuals Intellectuals Fountains Hyperarchii or Principles Unzoned Gods Zoned Gods Angels Daemons Souls All these they conceive to be light except the ill Daemons which are dark Over this middle kind Zoroaster held Mithra to preside whom the Oracles saith Psellus call the Mind This is emploied about secondary things CHAP. IV. The First Order IN the first place are three Orders one Intelligible another Intelligible and Intellectual the third Intellectual The first order which is of Intelligibles seems to be as the Learned Paâ—ricius conjectures for Psellus gives only a bare account not an exposition of these things that which is only understood This is the highest Order The second or middle Order is of Intelligibles and Intellectuals that is those which are understood and understand also as Zoroaster There are Intelligibles and Intellectuals which understanding are understood The third is of Intellectuals which only understand as being Intellect either essentially or by participation By which distinction we may conceive that the highest Order is above Intellect being understood by the middle sort of Minds The middle Order participates of the Superiour but consists of Minds which understand both the superiour and themselves also The last Order seems to be of Minds whose office is to understand not only themselves but superiours and inferiours also Of the first of which Orders the Anonymus Author of the Summary of the Chaldaick Doctrine thus Then viz. next the one good they worship a certain paternal Depth consisting of three Triads each Triad hath a Father a Power and a Mind Psellus somewhat more fully Next the One they assert the paternal Depth compleated by three Triads each of the Triads having a Father first then a Power middle and a Mind the third amongst them which Mind shutteth up the Triad within itself these they call also Intelligibles This Triple Triad seems to be the same with the Triad mention'd in the Oracles of Zoroaster What Psellus terms Father he calls Father also The Father perfected all
something Intelligible which it behooves thee to understand with the flower of the Mind For if thou enclinest thy Mind thou shalt understand this also Yet understanding something of it thou shalt not understand this wholly for it is a Power Of Circumlucid Strength glittering with Intellectual Sections Raies But it behooves not to consider this Intelligible with Vehemence of Intellection But with the ample flame of the ample Mind which measureth all things Except this Intelligible but it behooves to understand this For if thou enclinest thy Mind thou shalt understand this also Not fixedly but having a pure turning Eye thou must Extend the empty Mind of thy Soul towards the Intelligible That thou mayst learn the Intelligible for it exists beyond the Mind But every Mind understands this God for the Mind is not Without the Intelligible neither is the Intelligible without the Mind To the Intellectual Presters of the Intellectual fire all things By yielding are subservient to the perswasive Counsel of the Father And to understand and alwayes to remain in a restlesse Whirling Fountains and Principles to turn and alwayes to remain in a restlesse Whirling But insinuating into Worlds the Venerable Name in a sleeplesse Whirling By reason of the terrible menace of the Father Under two Minds the Life-generating fountain of Souls is contained And the Maker who self-operating framed the World Who sprung first out of the Mind Cloathing fire with fire binding them together to mingle The fountainous Craters preserves the flower of his own fire He glittereth with Intellectual Sections and filled all things with Love Like swarms they are carried being broken About the Bodies of the World That things unfashioned may be fashioned What the Mind speaks it speaks by understanding Power is with them Mind is from Her JYNGES IDAEA'S PRINCIPLES THese being many ascend into the lucid Worlds Springing into them and in which there are three Tops Beneath them lies the chief of Immaterialls Principles which have understood the intelligible Works of the Father Disclosed them in sensible Works as in Bodies Being as it were the Ferry-men betwixt the Father and Matter And producing manifest Images of unmanifest things And inscribing unmanifest things in the manifest frame of the World The Mind of the Father made a jarring Noise understanding by Vigorous Counsel Omniform Idaea's and flying out of one fountain They sprung forth for from the Father was the Counsel and End By which they are connected to the Father by alternate Life from several Vehicles But they were divided being by intellectual fire distributed Into other Intellectuals for the King did set before the multiform World An Intellectual incorruptible Pattern this Print through the World he promoting of whose form According to which the World appeared Beautified with all kind of Idaea's of which there is one fountain Out of which come rushing forth others undistributed Being broken about the Bodies of the World which through the vast Recesses Like swarms are carried round about every Way Intellectual Notions from the paternal fountain cropping the flower of fire In the Point of sleeplesse time of this primigenious Idea The first self-budding fountain of the Father budded Intelligent Jynges do themselves also understand from the father By unspeakable Councels being moved so as to understand HECATE SYNOCHES TELETARCHS FOr out of Him spring all Implacable Thunders and the Prester-receiving cavities Of the Intirely-lucid strength of Father-begotten Hecate And He who beguirds viz. the flower of fire and the strong Spirit of the Poles fiery above He gave to his Presters that they should guard the Tops Mingling the power of his own strength in the Synoches Oh how the World hath Intellectual guides inflexible Because she is the Operatrix because she is the Dispensatrix of Life-giving fire Because also it fills the Life producing bosome of Hecate And instills in the Synoches the enliving strength Of potent fire But they are Gardians of the Works of the Father For he disguises himself possessing To be cloathed with the Print of the Images The Teletarchs are comprehended with the Synoches To these Intellectual Presters of Intellectual fire All things are subservient But as many as serve the Material Synoches Having put on the compleatly-armed Vigour of resounding Light With triple strength fortifying the Soul and the Mind To put into the Mind the Symbol of Variety And not to walk dispersedly on the Empyraeal Channels But stiffely These frame indivisibles and sensibles And Corporiformes and things destin'd to matter SOUL NATURE FOr the Soule being a bright fire by the power of the Father Remaines Immortall and is Mistris of Life And possesseth many Complections of the Cavities of the World For it is in Imitation of the Mind but that which is born hath something of the Body The Channels being intermix'd she performs the Works of incorruptible Fire Next the paternal Conceptions I the Soul dwell Warm heating all things for he did put The Mind in the Soul the Soul in the dull Body Of us the Father of Gods and Men imposed Abundantly animating Light Fire Aether Worlds For natural Works co-exist with the Intellectual Light of the Father for the Soul which adorn'd the great Heaven and adorning with the Father But her Horns are fixed above But about the shoulders of the Goddesse immense Nature is exalted Again indefatigable Nature commands the Worlds and Works That Heaven drawing an Eternal Course may run And the swift Sun might come about the Center as he useth Look not into the fatal Name of this Nature THE WORLD THe Maker who Operating by himself framed the World And there was another Bulk of fire By it self operating all things that the Body of the World might be perfected That the World might be manifest and not seem Membranous The whole World of Fire and Water and Earth And all-nourishing Aether The unexpressible and expressible Watch-words of the World One Life by another from the distributed Channels Passing from above to the opposite Part Through the Center of the Earth and another fifth Middle Fiery Channel where it descends to the material Channels Life-bringing fire Stirring himself up with the goad of resounding Light Another fountainous which guides the Empyraeal World The Center from which all Lines which way soever are equal For the paternal Mind sowed Symbols through the World For the Center of every one is carried betwixt the Fathers For it is in Imitation of the Mind but that which is born hath something of the Body HEAVEN FOr the Father congregated seven Firmaments of the World Circumscribing Heaven in a round figure He fixed a great Company of inerratick Stars And he constituted a Septenary of erratick Animals Placing Earth in the middle and the Water in the middle of the Earth The Air above these He fixed a great Company of inerratick Stars To be carried not by laborious and troublesome Tension But by a settlement which hath not Error He fixed a great Company of inerratick Stars
Berosus who first introduced the Chaldaick Learning into Greece 10 SECT II. The Chaldaick Institution and Sects 13 Chap. I. That all Professors of Learning were more peculiarly termed Chaldaeans ibid. II. Their Institution 14 III. Sects of the Chaldaeans distinguished according to their several Habitations ibid. IV. Sects of the Chaldaeans distinguished according to their several Sciences 15 THE SECOND PART The Chaldaick Doctrine 17 SECT I. Theology and Physick ibid. Chap. I. Of the Eternal Being God 18 II. The Emaâ—ation of Light or Fire from God ibid. III. Of things eviternal or incorporeal 19 IV. The first Order ibid. V. The second Order 21 VI. The third Order 22 VII Fountains and Principles 23 VIII Unzoned Gods and Zoned Gods 24 IX Angels and Immaterial Daemons 25 X. Souls ibid. XI The Supramundane Light 27 XII Of things Temporal or Corporeal 28 XIII The Empyreal VVorld 29 XIV The Aethereal VVorlds 30 XV. The Material VVorlds ibid. XVI Of Material Daemons 31 SECT II. Astrology and other Arts of Divination 36 Chap. I. Of the Stars fixed and erratick and of their presignification 37 II. Of the Planets 38 III. The Divisions of the Zodiack ibid. IV. Of the Planets considered in respect of the Zodiack 41 V. Aspects of the Signs and Planets 43 VI. Schemes 44 VII Other Arts of Divination 45 SECT III. Magick Natural and Theurgick 47 Chap. I. Natural Magick ibid. II. Magical Operations their kinds 48 III. Of the Tsilmenaia or Telesmes used for averruncation 49 IV. Of the Tsilmenaia used for prediction 50 V. Theurgick Magick 51 VI. Theurgick Rites 52 VII Apparitions 53 VIII Material Daemons how to be repuls'd 54 SECT IV. Of the Gods and Religious worship of the Chaldaeans 56 Chap. I. Of their Idolatrous worship of the true God ibid. II. Worship of other Gods Angels and Daemons 58 III. Worship of the Celestial Bodies ibid. IV. Of the Sun 59 V. Of the Moon 61 VI. Of the Planets 62 VII Of the other Stars 64 VIII Of fire 65 IX Of the Air and Earth 66 THE SECOND BOOK OF THE PERSIANS THE FIRST PART The Persian Philosophers their Sects and Institution 67 SECT I. Of the Persian Philosophers ibid. Chap. I. Of the Persian Zoroaster Institutor of Philosophy amongst the Persians ibid. II. Of Hystaspes a great Improver of the Persian Learning 68 III. Of Osthanes who first introduced the Persian Learning into Greece 69 SECT II. The Institution and Sects of the Persians Chap. I. The Persian Magi their Institution 70 II. The Sects Discipline and Manners of the Magi. 72 THE SECOND PART The Doctrine of the Persians Chap. I. Theology and Physick 73 II. Arts of Divination 74 III. Of the Religious Rites or Magick of the Persians 75 IV. The Gods of the Persians 76 THE THIRD BOOK OF THE SABAEANS THE FIRST PART The Sabaean Philosophers Chap. I. Of the Institutors of the Sabaean Sect. 80 II. Others of the Sabaean Sect. 82 III. Their Writings 84 THE SECOND PART The Doctrine of the Sabaeans 86 Chap. I. Of the Gods and Rites of the Sabaeans ibid. II. Other Rites of the Sabaeans contrary to the Levitical Law 90 A TABLE Of the principal Matters of the Chaldaick Philosophy A AArab Mastiaarabah 79 Ada. 61 Adad 59 Adonis 59 Aether what 30 Air worshipped by the Chaldaeans 66 Algiaâ—eleiton 81 Amandatus 78 Amilicti 23 Anaitis 87 Angels 25 Apotelesmes 75 Arabians skilful in Natural Philosophy Astronomy and other Sciences 84 Arimaspêan Verses their Subject 6 Arts of Divination practised by the Chaldaeans 45 Aristeas the Proconnesian Zoroaster 5 Ashaphim a Chaldaick Sect. 15 Aspects of Signs and Planets 43 Astrology how far the Chaldaeans skilful in it 36 Azizus 63 Azonaces Master of Zoroaster 9 B. BAbylonians a Chaldaick Sect. 14 oppose Astrology contrary to the Chaldaeans 15 Bel. 57 58 61 62 Belus 8 Beltha 61 63 87 Berosus 10 11 Borsippenes a Chaldaick Sect. 14 C. CHaldaean Zoroaster 4 Chaldaeans their Institution 14 Chaldaeans a peculiar Sect of Astronomers 16 Chaldaick Learning how antient 2 Chaldaean Zoroaster his time 7 Cham. 81 Characters of the Signs antient 39 Chiun 62 Cidenas a Chaldaean Mathematician 9 Circumlucid place 26 27 Conciliary Stars 37 Cosmagogues 23 â—tesias his History of what Subject and time 4 D. DAemons material 31 Daemons immaterial 25 Daemons material how to be repuls'd 54 The apparitions of Daemons 25 Decanates of Planets 41 Decanates 41 Delephat 63 Duad 20 E. EArth worshipped by the Chaldaeans 66 Its figure 31 Edris 83 Empyreum what according to the â—haldâ—ans 29 Erâ—s Armemus called Zoroaster 5 Exaltations and depressions of Planets 41 F. FAther 20 Fire worshipped by the Chaldaeans 65 Fire why worshipped 18 Fire worshipped by the Sabaeans 81 Fountains 23 Forms their kinds 25 G. GOd how described by Zoroaster the Magus 73 God a fire 18 God one 18 God how worshipped by the Chaldaeans 56 Gods how many according to the Persians 74 H. HAdes 31 Haistamchus 85 Hartumim a Chaldaick Sect. 15 Hecate 22 23 24 Hecatine Strophalus 53 Hellenism 81 Hipparenes a Chaldaick Sect. 14 Houses of Planets 41 Hypezocos 23 Hystaspes 68 I. IDaeas 21 Idolatry how antient with the Chaldaeans 58 Intelligibles 19 Intellectuals 22 Intelligibles and Intellectuals 21 Interpreters Stars 37 Iulian's two Chaldaick Philosophers 51 Iupiter Heliopolites 60 Iuvan 81 Iynges 21 L. LIght how it emanates from God 18 Light Supramundane 27 M. MAgi Chaldaeans so called 47 Magi who and whence so called 70 71 Magick Natural 47 48 49 50 Magi wherein differ from the Aegyptian Priests 72 Markoli 81 Marmaridius a Chaldaean Philosopher 9 Material World 30 Mazaloth 64 Mecashephim a Chaldaick Sect. 15 Mind first paternal 20 Moon worshipped by the Chaldaeans 61 Monad 20 Monimus 63 Myleta 63 N. NAâ—â—rianus a Chaldaean Mathematician 9 Nanâ—â—a 78 Nararib 80 Nâ—rgal 63 Nizurâ—â— 53 O ORchenes a Chaldaick Sect. 14 Osthanes 68 P. PAmphilian Zoroaster 5 Persian Zoroaster his time 68 Persian Zoroaster 5 Persian Magi. 70 71 72 Persians sacrifize to the Sun and the other Planets 76 77 Planets worshipped by the Chaldaeans 62 Planets 38 Polytheism Chaldaick its ground 65 Power of the Father 20 Principles 23 Prince of the Magi. 72 Proconnesian Zoroaster 5 Professors of Learning 13 R. REmphan 62 S. SAbaeans what they sacrifiz'd 87 Their Gods 86 Their Books 85 Sacaea 78 Sacrifice its use according to the Chaldaeans 52 Sandes 78 Schemes who first erected 44 Self-inspection what 54 Seleucus a Chaldaean Mathematician 9 Serug 81 Seth and Edris their Books possess'd by the Sabaeans 83 Signes dignoscitive of Daemons by whom invented 52 Soul what 25 Stars 24. next the Zodiack 37 Succoth-benoth 64 Sudinus a Chaldaean Mathematician 9 Sun worshipped by the Chaldaeans 59 By the Sabaeans 82 Super-inspection what 53 Synoches 21 T. TAchurith King of the Persians first Author of the Sabaean Religion 80 Tamtam 85 Telesmes for Prediction 50 Telesmes of two sorts 49 Telesmes for Averâ—uncation not invented by Apollonius Tyanaeus 49 Teletarchs 21 Telestick Science 51 Teucer
things and Paternal Monad Where the Paternal Monad is The second which Psellus calls Power he terms also the power of the Father Neither did he shut up his own fire in his Intellectual power and The strength of the Father And the Duad generated by the Monad and resident with him The Monad is enlarged which generates two And again The Duad resides with him This is also the first paternal Mind for the third of this Triad which Psellus terms the Mind he saith is the second Mind The Father perfected all things and delivered them over To the second Mind which all Man-kind calls the first And as Psellus saith that this Mind shuts up the Triad and paternal Depth within it self so Zoroaster It is the Bound of the paternal Depth and Fountain of Intellectuals And again It proceded not further but remain'd in the paternal Depth CHAP. V. The Second Order NExt these saith Psellus there is another Order of Intelligibles and Intellectuals This also is divided three-fold into Iynges Synoches and Teletarchs With him agrees the Anonymous Summarist Then is the Intelligible Iynx next which are the Synoches the Empyreal the Aetherial and the Material after the Synoches are the Teletarchs The first are Jynges of vvhich the Oracle Intelligent Iynges do themselves also understand from the Father By unspeakable counsels being moved so as to understand Psellus saith they are certain powers next to the paternal Depth consisting of three Triads I vvould rather read the paternal Deptâ— which consisâ—s of three Triads for so it is described in theforegoing Chapter by the same Author which according to the Oracle understand by the paternal Mind which contains the cause of them singly within it self Pletâ—o They are Intellectual species conceived by the Father they themselves being conceptive also and exciting conceptions or notions by unspeakable couâ—sels These seem to be the Ideas described by the Zoroastraean Oracle The Mind of the Father made a jarring noise understanding by vigorous counsels Omni-form Idea's and flying out of one fountain They sprung forth for from the Father was the counsel and end But they were divided being by Intellectual fire distributed Into other Intellectuals for the King did set before the multi-form World An Intellectual incorruptible pattern the print of whose form He promoted through the World and accordingly the World was framed Beautified with all kind of Idea's of which there is one fountain Out of which came rushing forth others undistributed Being broken about the Bodies of the World which through the vast Recesses Like swarms are carried round about every Way Intellectual Notions from the paternal fountain cropping the flower of fire In the point of sleeplesse Time of this Primigenious Idaea the first self-budding fountain of the Father budded Upon which words Proclus having cited them as an Oracle of the Gods adds Hereby the Gods declared as well where the subsistence of Idaea's is as who that God is who contains the one fountain of them as also after what manner the multitude of them proceded out of this Fountain and how the World was made according to them And that they are movers of all the Systemes of the World and that they are all Intellectual essentially Others may find out many other profound things by searching into these Divine Notions but for the present let it suffice us to know that the Gods themselves ratify the Contemplations of Plato for as much as they term those Intellectual Causes Idaea's and affirm that they gave pattern to the World and that they are Conceptions of the Father for they remain in the Intellections of the Father and that they go forth to the making of the World for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 implies their going forth and that they are of all forms as containing the Causes of all things divisible and that from the fountaineous Idaea's there proceded others which by several Parts framed the World and are said to be like swarms of Bees because they beget the secundary Idaea's thus Proclâ—â— The second are the Synoches which are three the Empyreal the Aetherial the Material answerable to the several Worlds which they govern for they seem to be Minds which receiving from Hecate the influence of that fire which dispenseth life infuse it into the Empyreal Aetherial and Material Worlds and support and govern those Worlds and give them vital Motion The Oracle termeth them Anoches Each World hath intellectual Anoches inflexible where Psellus interprets them the most excellent of Intelligible Species and of those that are brought down by the Immortals in this Heaven in the head of whom is conceived to be a God the second from the Father The last of this Order are the Teletarchs joyned with the Synoches by the Oracle The Teletarchs are comprehended with the Synoches This second Order or Triad Proclus and Damascius often mention styling it by the double name of Intelligent and Intellectual CHAP. VI. The third Order THe last Order is of Intellectuals Psellus After the middle Order is the Intellectual having one paternal Triad which consists of the once above and of Hecate and of the twice above And another Triad which consists of the Amilicti which are three And one the Hypezocos These are seven fountains Anonymus summarist After these are the fountainous Fathers called also Cosmagogues the first of whom is called the once above next whom is Hecate then the twice above next whom three Amilicti and last the Hypezocos Of the Cosmagogues Psellus interprets the Zoroastraean Oracle Oh how the world hath intellectual Guides inflexible The Chaldaeans saith he assert Powers in the World which they term Cosmagogi guides of the World for that they guide the World by provident Motions These Powers the Oracle calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sustainers as sustaining the whole World The Oracle saith they are immoveable implying their setled Power sustentive denoting their Guardianship These Powers they designe only by the Causes and immobility of the Worlds Pletho interprets them the most excellent of Intelligible Species and of those that are brought down by immortals in this Heaven The Coryphaeus of whom he conceives to be a God the second from the Father The Amilicti also and the Hypezocos are mentioned by the Oracle for from him Spring forth all the implacable Amilicti Thunders And the Recesses suscipient of Presters of the omni-lucent Strength Of Father-begotten Hecate and Hypezocos the flower of fire The Amilicti implacable are Powers so termed for that they are firm and not to be converted towards these inferiour things and also cause that Souls be not allured by affections CHAP. VII Fountains and Principles BEsides this last Order of Intellectuals which Psellus styles seven fountains and the Anonymus summarist fountainous fathers the latter gives Acount of many other fountains They reverence also saith he a fountainous Triad of Faith Truth and Love they likewise assert a Principiative Son from the solar fountain and Archangelical and the