The history of the Chaldaick philosophy by Thomas Stanley.

THE HISTORY OF THE CHALDAICK PHILOSOPHY.

THE FIRST BOOK.

Of the Chaldaeans.

PHILOSOPHY is generally acknowledg'd even by the most Learned of the Grecians themselves, to have had its original in the Ea••t. None of the Eastern Nations, for antiquity of Learning, stood in competition with the Chaldaeans and Ae∣gyptians. The Aegyptians pretended that the Chal∣daeans were a Colony of them, and had all their Learning and Institutions from them: but they who are less inter∣essed, and unprejudiced Judges of this Controversy, assert that a 1.1 The Magi (who derived their knowledge from the Chaldaeans) were more ancient than the Aegyptians, thatb 1.2 Astrological Learning passed from the Chaldaeans to the Aegyptians, and from them to the Grecians; and, in a word, that the Chaldaeans werec 1.3 antiquissimum Doctorum genus, the most antient of Teachers.

Chaldaea is a part of Babylonia in Asia, the Inhabitants termed Chasdim, (as if Chusdim) from Chus the son of Cham. But the Phi∣losophy of the Chaldaeans exceeded the bounds of their Country, and diffused it self into Persia and Arabia that border upon it; for which reason the Learning of the Chaldaeans, Persians and Arabians is com∣prehended under the general Title of CHALDAICK.

Of these therefore we shall begin with That, from which the other two were derived, and is more properly termed CHAL∣DAEAN in respect of the Country. In treating of which (as likewise of the other two) the first Part of our Discourse shall consider the Authors or Professors and their Sects; the Second, their Doctrine.

THE FIRST PART.

The Chaldaean Philosophers, Institution, and Sects.

SECT. I.

Of the Chaldaean Philosophers.

CHAP. I.

The Antiquity of the Chaldaick Learning.

THe Antiquity of the Chaldaick Learning, though such as other Nations cannot equal, comes far short of that to which they d••d pretend. When Alexander, by his Victories a∣gainst Darius, was possess'd of Babylon, (in the 4383^d. year of the Iulian Period) Aristotle, a curious promotor of Arts, requested his Nephew Calisthenes, who accompani'd Alexander in the expedition, to inform him of what Antiquity the Learning of the Chaldaeans might with reason be esteemed. The Chaldaeans themselves pretended, that, from the time they had first begun to observe the Stars until this Expedition of Alexander into Asia, were 4••0000 years. But far beneath this number were the Observations which (as Porphyrius cited bya 1.4 Simplicius relates) Calisthenes sent to Aristotle, being but of 1903 years, preserved to that time, which from the 4••83^d. year of the Iulian Period upward, falls upon the 2480^th. And even this may with good reason be questioned, for there is not any thing extant in the Chaldaick Astrology more antient than the Aera of Nabo••assar, which began but on the 3967^th of the Iulian Period. By this Aera they compute their Astronomical Ob∣servations, of which if there had been any more ancient, Ptolemy would not have omitted them.b 1.5 The first of these is in the first year of Merodach (c 1.6 that King of Babylon who sent the message to Ahaz concerning the miracle of the Dial,) which was about the

27^th of Nabonassar. The next was in the 28^th of Nabonassar.d 1.7 The third Observation is in the 127^th of Nabonassar, which is the 5^th year of Nabopolassur. This indeed is beyond all exception; for we have them confirm'd by the Authority of Ptolemy, who shewes the Reasons and Rules for the Observations. What is more then this, seems to have been onely hypothetical. And if we shall imagine a canicular Cycle which consists of 1461 years (and are 1460 natural years) to have been supposed by Porp••yrius to make up his Hypo∣thesis, then there will want but 18 years of this number.

CHAP. II.

That there were several Zoroasters.

THe invention of Arts among the Chaldaeans is generally ascri∣bed to Zoroaster. The name Zoroaster (to omit those who give it a Greek Etymology from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) Dinon cited bya 1.8 Laertius interprets 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, rendred by his Translators, a Worshipper of the Stars.b 1.9 Kircher finds fault with this Etymology, as being compounded out of two several Languages from the Greek 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and the Chaldee Zor, and therefore endeavours to duduce it fromc 1.10 tsura, a figure, ord 1.11 ••sajar, to fashion, ande 1.12 as andf 1.13 ster, hidden fire, as if it wereg 1.14 Zairaster, fashioning images of hidden fire, orh 1.15 ••suraster, the image of secret things; with which the Persi∣an Zarast agreeth. But it hath been observed, that Ester in the Persian Language signifieth a Star. The former particle Zork 1.16 Bochartus de∣rives from the Hebrew Schur, to contemplate, and thereupon, for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, (in Laertius) reads 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a contemplator of the Stars. But we find Zor used amongst other words (by composition) in the name Zorobabel, which we interpret, born at Babylon: Zoroaster therefore properly signifies the Son of the Stars.

The same name it is which some call Zabratas, others Nazaratas, others Zares, others Zaran, others Zaratus, others Zaradas; all which are but several corruptions from the Chaldee or Persian word which the Greeks most generally render Zoroaster.

That there were several Zoroasters (except Goropius, who para∣doxically maintains there was not any one) none deny: but in reckoning them up, there is no small disagreement amongst Writers, grounded chiefly uponl 1.17 Arnobius, whom they differently interpret; his words these, Age nunc veniat quis super igneam zonam Magus in∣teriore ab orbe Zoroastres, Hermippo ut assentiamur Authori: Bactrianus et ille conveniat, cujus ••tesias res gestas historiarum exponit in primo; Armenius, Hostanis nepos, & familiaris Pamphilius Cyr••.m 1.18 Patricius, n 1.19 Naudaeus,o 1.20 Kirch••r, and others, conceive that Arnobius here men∣tions four Zoroasters; the first a Chaldean, the second a Bactrian, the

third a Pamphylian (named also Erus,) the fourth an Armenian, son (as Kircher would have it) of Hostanes.p 1.21 Salmasius alters the Text thus, Age nunc veniat quaeso per igneam Zonam Magus interiore ab orbe Zoroasters, Hermippo ut assentiamur Auctori, Bactrianus. Et ille conveniat, cujus Ctesias res gestas historiarum exponit in primo, Armenius, Hostanis nepos, & familiaris Pamphilus Cyri. Which words thus al∣tered by himself, imply, as he pretends, but three Zoroasters; the first, according to some, an Aethiopian (a Country neer the torrid Zone) but, according to Hermippus, a Bactrian; the second, Armenius, Nephew of Hostanes, of whose actions Ctesias gives account in the first Book of his Histories; the third named Pamphilus, friend to Cyrus,q 1.22 Ursinus, from the same reading of the words, infers that Arnobius mentions only two, that he manifestly explodes the Bractrian Zoroaster of Hermip∣pus, and that Ctesias confuting the fabulous relation of Eudoxus, pro∣ved Zoroaster to have lived in the times of Cyrus. But the words of Arnobius seem not to require such alteration; which will appear more, if we mention particularly all those on whom the name of Zoroaster was conferr'd.

The first a Chaldaean, the same whomr 1.23 Suidas calls the Assyrian, adding that he died by fire from Heaven; to which story perhaps Arnobius alludes, or to that other relation mention'd bys 1.24 Dion Chrysostome, that Zoroaster the Persian (for their stories are confound∣ed) came to the people out of a fiery mountain; or else, by fiery zone, he means the seat of the zoned Deities just above the Empyreal or corporeal Heaven, according to the doctrine of the Chaldaeans; for I find not any where that Zoroaster was esteem'd an Aethiopian, or of interiour Lybia, as Salmasius expounds, Concerning this Zoroaster, Arnobius cites Hermippus: who, ast 1.25 Pliny saith, wrote in explication of his Verses, and added Tables to his Volumes.

The second, a Bractrian;u 1.26 Iustine mentions Zoroastres King of Bractria contemporary with Ninus the Assyrian, by whom he was subdu'd and slain; adding, He was said to be the first that invented Magical Arts, and observed the beginnings of the World, and the motions of the Stars. Arnobius saith,x 1.27 he contested with Ninus, not only by steel and strength, but likewise by the Magical and abstruse disciplines of the Chaldeans. The actions of this Zoroaster, Ctesias re∣corded in the first Book of his Persica; for so Arnobius,y 1.28 Bactrianus & ille conveniat, cujus Ctesias res gestas historiarum exponit in primo. The first six Books of that Work, treated (asz 1.29 Photius shews) only of the Assyrian History, and passages that preceded the Persian affairs. Whereupon, I cannot assent to the conjecture of Salmasius, who applies the citation of Ctesias to the Nephew of Hostanes, since Hostanes (asa 1.30 Pliny affirms) lived under Darius. Butb 1.31 Diodorus names the King of Bactria whom Ninus conquered, Oxyartes; and some old Mss. of Iustine (attested by Ligerius) Oxyatres, others Zeorastes: perhaps the neerness of the names and times (the Chaldae∣an living also under Ninus, asc 1.32 Suidas relates) gave occasion to some

to confound them, and to ascribe to the Bactrian what was proper to the Chaldaean; since it cannot be imagined, that the Bactrian was Inventor of those Arts, in which the Chaldaean, who lived contem∣porary with him, was so well skil'd. Elichmannus, a Persian Wri∣ter, affirms the Arabians and Persians to hold, that Zoroaster was not King of the Bactrians, but a Magus or Prophet; who by perswasions ha∣ving wrought upon their King, first introduced a new form of superstition amongst them, whereof t••ere are some remainders at this day.

The third a Persian, so termed byd 1.33 Laertius and others; the same whom Clemens Alexandrinus styles a Mede; Suidas, a Perso-Mede; Institutor of the Magi, and Introductor of the Chaldaick Sciences amongst the Persians. Some confound this Zoroaster with the Chal∣daean, and both of them (ase 1.34 Kircher doth) with Cham the Son of Noah, not without a very great anachronism: for we find the Word Persian no where mentioned before the Prophet Ezekiel, nei∣ther did it come to be of note till the time of Cyrus. The occasion of which mistake seems to have been for that Zoroaster the Persian, is by Pliny, Laer••ius, and others, styled Institutor of Mag••ck, and of the Magi, which is to be understood no otherwise then that he first introduced them into Persia. Forf 1.35 Plutarch acknowledgeth, Zoroaster instituted Magi amongst the Chaldaeans, in imitation of whom the Persians had theirs also: And theg 1.36 Arabick History, that Zara∣dussit not first instituted, but reformed, the religion of the Persians and Magi, being divided into many Sects.

The fourth a Pamphylian, commonly called Er, or Erus Armeniu••. That he also had the Name of Zoroaster,h 1.37 Clemens witnesseth: The same Author, (saith he, meaning Plato) in the 10. of his Politicks, mentioneth Erus Armenius, by descent a Pamphylian, who is Zoroaster; now this Zoroaster writes thus,i 1.38

This wrote I, Zoroaster Arme∣nius, by descent a Pamphylian, dying in Warre; and being in Hades, I Learned of the Gods.

This Zoroaster,k 1.39 Plato affirmeth to have been raised again to Life, after he had been Dead ten dayes, and laid on the Funeral pyre, repeated byl 1.40 Valerius Maximus, and m 1.41 Macrobius. To this Zoroaster, doubtlesse the latter part of Ar∣nobius's Words, with which Interpreters are so much perplexed, ought to be referred, Armenius Hostanis nepos, & familiaris Pam∣phylius Cyri. Some conjecture he mentions two Zoroasters; I rather conceive, the Words relate only to this one, and perhaps are cor∣rupt, thus to be restored and distinguished, Armenius Hostanis nepos & familiaris, Phamphylius Erus: Armenius, Nephew and Disciple (in which sense 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is usually taken) of Hostanes, Erus Pam∣phylius.

The fifth a Proconnesian, mentioned byn 1.42 Pliny; Such as are more diligent (saith he) place another Zoroaster, a Proconnesian, a little b••fore Hostanes. This Zoroaster might probably be Aristeas the Pro∣connesian, who, according too 1.43 Suidas, lived in the time of Cyrus and Croesus. He adds, that his soul could go out of his Body, and return as

often as he pleased.p 1.44 Herodotus relates an instance hereof, not unlike that of Erus Armenius, that he died suddenly in a Fuller's shop at Pro∣connesus, and was seen at the same time at Cyzicus: his Friends coming to fetch away his Body, could not find it. Seven years after he returned home, and published the Verses which were afterwards called Arimas∣pean; a Poem describing a Happy Life, or rather an Imaginary civill Government after such a manner as he conceived most perfect. This we may gather fromq 1.45 (lemens Alexandrinus, who saith, that the Hyperborean and Arimaspian Cities, and the Elyzian fields are forms of civill Governments of just Persons; of which kind is Plato's Common∣wealth.

To these may be added a sixth Zoroaster, (for sor 1.46 Apuleius calls him) who lived at Babylon, at what time Pythagoras was carried Prisoner thither by Cambyses. The same Author terms him, omnis divini arcanum Antistitem, adding, that he was the chief Person whom Pythagoras had for Master; probably, therefore; the same with Zabratas, by whoms 1.47 Diogenes affirms, he was clea••sed from the pollu∣tions of his Life past, and instructed from what things vertuous Persons ought to be free; and learnt the Discourse concerning Nature (Physick), and what are the Principles of the Universe; The same with Naza∣ratas the Assyrian, whom Alexander in his Book of Pythagorick Symbols, affirms to have been Master to Pythagoras; the same whom Suidas calls Zares; Cyril, Zaran; Plutarch, Zaratas.

That there should be so many Zoroasters, and so much confusion amongst Authors that write of them, by mistaking one for ano∣ther, is nothing strange; for, from extraordinary Persons, Authors of some publick benefit, they who afterwards were Eminent in the same Kind, were usually called by the same Name. Hence is it, that there were so many Belusses, Saturns, Iupiters; and, consequent∣ly, so much confusion in their Stories. The like may be said of Zoroaster the Chaldaean, who being the Inventer of Magical and A∣stronomical Sciences, they who introduced the same into other Countries, as Zoroaster the Persian did, in imitation (as Plutarch saith) of the Chaldaeans, and such likewise as were eminently skil∣full in those Sciences, as the Bactrian, the Pamphylian, and the Pro∣connesian, are described to have been, were called by the same Name.

CHAP. III.

Of the Chaldaean Zoroaster, Institutor of the Chaldaick Philosophy.

THe first of th••se Zoroasters termed the Chaldaean or Assyrian, is generally acknowledg'd the Inventer of Arts and Sciences

amongst the Chaldaeans, but concerning the time in which he lived, there is a vast disagreement amongst Authors.

Some of these erre so largely, as not to need any Confutation; such area 1.48 Eudoxus, and the Author of the Treatise entituled 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 commonly ascribed to Aristot••e, (and sob 1.49 Pliny cites it,) who asserts he lived 5000. years before Plato. Such likew••se are Hermippus, Hemodorus the Platonick, Plutarch, and Ge••istus Pletho (following Plutarch,) who place him 5000. years before the Destruction of Troy.

Others conceive Zoroaster to be the same with Cham, the son of Noah; of which Opinion (not to mention the Pseudo-B••rosus of Annius Viterbiensis) were Didymus of A••exand••i••, Agathias, Scho∣lasticus, and Abenephi: Cham (saith the la••) was the Son of Noah; he first taught the worshipping of Idols, and first introduced Magical Arts into the World, his Name is Zuraster, he the second Adris, a per∣petual fire. Hither also some referre the Rabbinical stones concer∣ning Cham, thatc 1.50 by Magick he emasculated his Father, &c.d 1.51 That Noah being by this means disabled from getting a fourth Son, cu••sed the fourth Son of Cham; Thate 1.52 this curse (which was that he should be a Servant of Servants) implied strange service, viz. Idolatry; That f 1.53 hereupon the posterity of Chus became Idolaters, Cham himse••f being the first that made Idols and introduced strange service into the World, and taught his Family the worshipping of Fire.

The greater part of Writers place him later. Epiphanius in the time of Nimrod, with whom agree the Observationsg 1.54 said to be sent by Callisthenes to Aristotle of 1903. years before Alexanders taking Babylon: for from the year of the Julian Period in which Babylon was taken, the 1903. upward falls on the 2480. of the same Aera; about which time Nimrod laid the foundations of that City, and there setled his Empire.

Suidas relates him contemporary with Ninus King of Assyria; Eusebius, with Semiramis Wife of Ninus; Ninus is placed by Chro∣nologers above the 3447. of the Julian Period.

Suidas (elsewhere) reckons him to have lived 500. years before the taking of Troy; Xanthus, 600. years before Xerxes's expedition into Greece. Troy, according to the Marmor Arundelianum was taken 434. years before the first Olympiad. Xerxes's expedition was on the first of the 75. Olympiad, viz. the of the Julian Pe∣riod. The accompt of Suidas therefore falls on the 3030. that of Xanthus on the 3634. of the Julian Period. The latest of these seemeth to me most Historical, and agreeable to Truth.

Of his Birth, Life, and Death, there is little to be found; and even that, uncertain, whether appliable to him or to the Persian. Plato styles Zoroaster the Son of Oromases; but Oromases (as Plutarch and others shew) was a Name given to God by Zoroaster the Per∣sian and his Followers: whence I conceive that Plato is to be under∣stood of the Persian Zoroaster, who perhaps in regard of his extra∣ordinary

knowledge, was either Allegorically styled, or fabu∣lously reported to be the ••on of God, or of some good Genius, as Pythagoras, Plato, and many other Excellent Persons were.

h 1.55 Pliny reports, that Zoroaster, (not particularizing, which of them) laughed the same day he was Born; and that his brain did beat so hard that it heaved up the hand laid upon it, a presage of his future science; and that he lived in the Deserts twenty years upon Cheese so tempered as that it became not old. ••he Assyrian Zoroaster, (saith Suidas) pray'd he might dye by fire from Heaven, and advised the Assyrians to preserve his ashes, assuring that as long as they kept them, their Kingdome should never fail: but Cedrenus attributes the same to the Per••••an.

Of Writings attributed to him, are mentioned

i 1.56 Verses, two millions, upon which Hermippus wrote a Comment, and added ••ables to them.

Oracles, perhaps part of the foresaid Verses; upon these Syrianus wrote a Comment in twelve Books.

Of Agriculture, or Mechanicks; Pliny alledgeth a rule for sow∣ing; and the Author of the Geoponicks, many Experiments under his Name: but this was either spurious, or written by some other Zoroaster.

Revelations; supposititious also, forged (as Porphyrius professeth) by some Gnosticks.

To these adde, cited by the Arabians, a Treatise of Magick; and another, of Dreams and their Interpretation, cited by Gelaldin fre∣quently; Inventions doubtlesse of latter times.

Some ascribe the Treatises of the Persian Zoroaster to the Chal∣daean; but of those hereafter.

CHAP. IV.

Of Belus, another reputed Inventor of Sciences amongst the Chaldaeans.

SOme there are who ascribe the Invention of Astronomy to Belus, of which Name there were two Persons, one a Tyrian, the other an Assyrian, who reigned in Babylonia next after the Arabians, about the 2682. year of the World, according to the accompt of Africa∣nus; for whose Inventions the Babylonians honoured him as a God. There is yet standing, (sa••tha 1.57 Pliny) the Temple of Iupiter Belus; he was the Inventor of the science of the Stars, andb 1.58 Diodorus, speaking of the Aegyptians, They affirm that afterwards many Colonies went out of Aegypt, and were dispersed over the Earth, and that Belus reputed to be Son of Neptune and Lybia, carried one to Babylon; and, making choice of the River Euphrates, to settle it instituted Priests after the manner of

those in Aegypt exempt from all publique Charges and Duties, which the Babylonians call Chaldaeans; these observed the Sta••s imi∣tating the Aegyptian Priests, Naturalists and Astrologers. Thus Diodorus. But that Belus was son of Neptune and Lybia, is nothing but Greek Mythologie; that he brought a Colony out of Aegypt into Babylon, is fabulous. For the Aegyptians had not any Corres∣pondence with forreigners for a long time after. But to confirm that he was skilful in those Sciences,c 1.59 Aelian gives this Relat••on.

Xerxes son of Darius, breaking up the Monument of antient Be∣lus, found an Urn of Glass in which his dead Body lay in Oyle; but the Urn was not full, it wanted a hand-••readth of the Topp: next the Urn there was a little Pillar, on which it was written, ••hat whosoever should open the Sepulcher and did not fill up the Urn, should have ill fortune. Which Xerxes reading grew afraid, and com∣manded that they should powre Oyl into it with all speed; notwith∣standing, it was not filled: Then he commanded to powre into it the second time; but neither did it increase at all thereby. So that at last failing of success he gave over; and shutting up the Monu∣ment, departed very sad. Nor did the Event foretold by the Pillar deceive him: for he led an Army of 50 Myriads against Greece, where he received a great defeat, and returning home, died misera∣bly, being murthered by his own Son, in the Night-time, a-bed.

To this Belus, Semiramis his Daughterd 1.60 erected a Temple in the middle of Babylon which was exceeding high, and by the help thereof the Chaldaeans who addicted themselves there to Contemplation of the Stars, did exactly observe their risings and settings.

CHAP. V.

Other Chaldaean Philosophers.

FRom Zoroaster were derived the Chaldaean Magi and Philoso∣phers his Disciples; amongst whom,a 1.61 Pliny mentions one Azonaces Master of Zoroaster; which doubtless must have been meant of some later Zoroaster, there being many of that name, as we shewed formerly.

By the sameb 1.62 Author are mentioned of the antient Magi Mar∣maridius a Babylonian, and Zarmocenidas an Assyrian; of whom nothing is left but their names, no monuments extant of them.

To these addc 1.63 Zoromasdres a Chaldaean Philosopher, who wrote Ma∣thematicks and Physicks; and Teucer a Babylonian an ancient Author who wrote concerning the Decanates.

The Mathematicians also, saithd 1.64 Strabo, mention some of these, as Cidenas, and Naburianus, and Sudinus, and Seleucus of Seleucia a Chaldaean, and many other eminent persons.

CHAP. VI.

Of Berosus, who first introduced the Chal∣daick Learning into Greece.

AFter these flourished Berosus, or, as the Greeks call him 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which namea 1.65 some interpret the Son of Oseas: for, as is mani∣fest from Elias, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 with the Chaldees is the same with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in Syraic••; whence Bar-ptolemaeus, as if the Son of Ptolemy, Bar-timaeus, and the like: Gorionides and other Rabbins call himb 1.66 Bar-Hosea; The Ara∣bians Barasa; so Abenephi, and others.

c 1.67 Barthius saith that there are some who assert him contemporary with Moses, which opinion justly he condemns as ridiculous;d 1.68 Clau∣dius Verderius in his Censure upon the Annian Berosus affirms, he lived a litle before the reign of Alexander the Great; upon what autho∣rity, I know not; That he lived in the time of Alexander, we find in the Oration of Tatian against the Gentiles; but the same Tatian adds, he dedicated his History to that Antiochus who was the third from Alexander. But neither is this reading unquestionable; for e 1.69 Eusebius cites the same place of Tatian thus, Berosus the Babylonian, Priest of Belus at Babylon who lived in the time of Alexander, and de∣dicated to Antiochus, the third after Seuleucus, a History of the Chaldaeans in three Books, and relates the actions of their Kings, mentions one of them named Nabuchodonosor &c. Here we find 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but in the Text of Tatian, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 after Alexan∣der. And indeed this reading seems most consonant to the story. The next to Alexander was Seleucus Nicator: the next to him, Antio∣chus 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; The third, Antiochus 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, who began his reign sixty one years after the death of Alexander: Now, it is possible that Berosus at the time of Alexander's taking Babylon might be thirty years old or lesse; and at his 90^th year or somewhat younger might dedicate his History to Antiochus 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Or we may say, that by Antiochus the third from Alexander is meant Antiochus 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, reckoning Alexan∣der himself inclusively for one, Seleucus the second, Antiochus 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the third; to whom from the death of Alexander are but 44 years: And in approving this Accompt we may retain the reading of Euse∣bius, supposing the first to be Seleucus, the second Antiochus Soter, the third Antiochus 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: neither is this inconsistent with Gesner's Translation of the words of Tatian 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 as in Stephens edition, of Eusebius; or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as in Ta∣tian himself, qui Alexandri aetate vixit: which interpretation f 1.70 O••••phrius Panuinus also follows. But considering these words more intently it came into my mind (saith Vossius) that it might better be rendred qui Alexandri aetate natus est, whereby all scruple may be

taken away, supposing Berosus to have been born but two years be∣fore Alexanders death; By which accompt he must have been but 64 years old when Antiochus 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to whom he dedicated his Book be∣gan to reign: which way soever it is, Berosus published his History in the time of Ptolemaeus Philadelphus; for he reigned 38 years, and in the sixth year of his reign Antiochus Soter began to reign in Syria in the 22^d of Antiochus 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to one of whom Antiochus dedicated his Book. But by no means can we assent to the Learnedg 1.71 ••onradus Ges••erus, who by Alexander conceives to be meant not he who was sirnamed the Great son, of Philip, but that Alexander who succeded Demetrius Soter, in the Kingdome of Syria, and was succeeded by Demetrius Nicanor; by Antiochus understanding Antiochus Sedetes, who Reigned next after Demetrius Nicanor: for if it were so Be∣rosus must have been a whole age later than Ma••etho; but Ma••etho flourished under Philadelphus (as Vossius elsewhere proves) Phila∣delphus died in the third year of the 133^d Olympiad; but Antiochus Sedetes invaded Syria in the first of the 16••^th Olympiad: How then could Berosus live so late, who was a little precedent to Manetho, as Syncellus expressely affirms? Again, we may assert the time of Berosus another way.h 1.72 Pliny sa••th he gave accompt of 480 years, which doubtless were years of Nabonassar: now the aera of Nabo∣nassar begun in the second year of the 8^th Olymp••ad; from which if we reckon 480, it will fall upon the later end of A••tiochus Soter's reign; wherefore Beros••s dedicated his Book either to him or to Antiochus 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 his son. These Arguments will not suffer us to doubt of the time of Berosus.

This Berosus is mention'd by many of the Antients.i 1.73 Vitruvius saith, he first setled in the Island Coos and there opened Learning.k 1.74 Io∣sephus that he introduced the Writings of the Chaldaeans concerning Astronomy and Philosophy among the Grecians.l 1.75 Pliny that the Athe∣nians, for his divine Praedictions, dedicated to him publiquely in their Gymnasium a Statue with a golden Tongue. He is mention'd likewise bym 1.76 Tertullian, and the Author of then 1.77 Chronicon Alexandrinum.

He wrote Babylonicks or Chaldaicks, in three Books: for they are cited promiscuously under both these Titles: The Babylonicks of Be∣rosus, o 1.78 Athenaeus cites; but Tatian saith, he wrote the Chaldaick Hi∣story in three Books. Andp 1.79 Clemens Alexandrinus cites Berosus, his third of Chaldaicks; and elsewhere, simply his Chaldaick Histories: And Agathias affirms, he wrote the antiquities of the Assyrians and Medes; for those Books contained not only the Assyrian or Chal∣daean affairs but also the Median;q 1.80 Agathias, as somewhere Bero∣sus the Babylonian, and Athenocles, and Simacus, relate, who have Recorded the antiquities of Assyrians and Medes. Out of this work r 1.81 Iosephus hath preserved some excellent fragments; But the suppo∣sititious Berosus of Annius is most trivial and foolish, of the same kind as his Megasthenes and Archilochus: many Kings are there rec∣kon'd which are no where to be found; and scarce is there any of

those fragments which Iosephus cites out of the true Berosus: on the contrary, some things are plainly repugnant, as when he saith Semiramis built Babylon; whereas Iosephus saith Berosus wrote, that it was not built by Semiramis.

A daughter of this Berosus is mention'd bys 1.82 Iustin Martyr a Ba∣bylonian Sibyl, who prophesied at Cumae; This cannot be under∣stood of that Cumaean Sibyl, who lived in the ••ime of Tarquinius Priscus; for betwixt Tarquinius Priscus and the first Pontick war (in which time Berosus lived) are 245 years; but of some other Cu∣maean Sibyl of much later time. That there were several Sibyls, who prophesied at Cumae,t 1.83 Onuphrius hath already proved out of the Trea∣tise of wonderful things ascribed to Aristotle; and out of Martianus Capella, and other Writers.

Berosus being the person who introduced the Chaldaick Learning into Greece, we shall with him close the History of the Learned Per∣sons or Philosophers amongst the Chaldaeans.

SECT. II.

The Chaldaick Institution, and Sects.

CHAP. I.

That all Professors of Learning were more peculiarly termed Chaldaeans.

PHilosophy or Learning was not taught and propagated by the Chaldaeans after the Grecian manner, commu∣nicated by publick Professors indifferently to all sorts of Auditors; but restrained to certain Families. These were by a more peculiar compellat on termed Chaldeans; addicted themselves wholly to study; ••ad a proper ha∣bitation allotted for them; and lived exempt from all publick char∣ges and duties.

Of these isa 1.84 Diodorus to be understood; who relates, that Belus instituted Priests exempt from all publick charges and duties, whom the Babylonians call Chaldaeans. Strabo adds, that there was a peculiar habitation in Babylonia allotted for the Philosophers of that Country who were termed Chaldaeans; and that they inhabited a certain Tribe of the Chaldaeans, and a portion of Babylonia, adjoyning to the Ara∣bians and the Persian-Gulf.

There were those Chaldaeans who, as^b Cicero saith, were named not from the Art, but Nation. And of whom he is elsewhere to be understood, when he affirms that ^c in Syria the Chaldaeans excel for knowledge of the Stars, and acuteness of Wit; andd 1.85 Q. Curtius, who describing the solemnity of those who went out of Babylon to meet Alexander, saith, Then went the Magi after their manner; next whom, the Chaldaeans, Non vates modo sed artifices Babyloniorum: Where though some interpret artifices, those Astrologers who made Instruments for the practise of their Art; yet Curtius seems to in∣tend no more then the Chaldaeans of both sorts, the Plebeian Trades∣men, and the Learned.

Of these Chaldaeans peculiarly so termed, ise 1.86 Laertius likewise to be understood, when he cites as Authors of Philosophy amongst the Persians the Magi, amongst the Babylonians or Assyrians the Chal∣daeans. And Hesychius, who interprets the word Chaldaeans, a kind of Magi that know all things.

CHAP. II.

Their Institution.

THese Chaldeans preserved their Learning within themselves, by a continued Tradition from Father to Son. They learn not, (saitha 1.87 Diodorus) after the same fashion as the Greeks; For amongst the Chaldeans, Philosophy is deliver'd by Tradition in the family, the Son receiving it from the Father, being exempted from all other employment; and thus having their Parents for their Teachers, they learn all things fully and abundantly, believing more firmly what is communicated to them: and being brought up in these Disciplines from Children, they ac∣quire a great habit in Astrology, as well because that age is apt to Learn, as for that they imploy so much time in Study. But among the Greeks, for the most part they come unprepared, and attain Philosophy very late; and having bestow'd some time therein, quit it to seek out means for their Lively-hood: and though some few give themselves up wholly to Philoso∣phy, yet they per••ist in Learning only for gain, continually innovating some things in the most considerable Doctrines, and never follow those that went before them; whereas the Barbarians persevering alwayes in the same, receive each of them firmly: But the Greeks aiming at gain, by this Profession erect new Sects, and contradicting one another in the most considerable Theorems, make their Disciples dubious; and their minds, as long as they live, are in suspense and doubt, neither can they firmly believe any thing: for if a man examine the chiefest Sects of the Philosophers, he will find them most different from one another, and directly opposite in the principal Assertions.

CHAP. III.

Sects of the Chaldaeans distinguished according to their several Habitations.

AS all Professors of Learning amongst the Chaldaeans, were di∣stinguished from the rest of the People by the common Deno∣mination of the Country, Chaldaeans; so were they distinguish'd amongst themselves into Sects, denominated from the several parts of the Country, wherin they were seated: whereofa 1.88 Pliny and b 1.89 Strabo mention Hipparenes from Hipparenum, a City in Mesopo∣tamia; Babylonians, from Babylon; Orchenes, (c 1.90 a third Chaldaick Doctrine) from Orchoë a City of Chaldaea; and Borsippenes, from Borsippe, another City of Babylonia dedicated to Apollo and Diana.

And thoughd 1.91 Diodorus prefer the Chaldaeans before the Graecians, for their perseverance in the same Doctrines without Innovations; yet we must not infer thence, that there was an universal consent of Doctrine amongst them; but only, that each of them was constant in belief, and maintenance of his own Sect, without introducing any new Opinion. For, that amongst these Sects there was no ab∣solute agreement, is manifest from Strabo, who adds thate 1.92 they did, (as in different Sects) assert contrary Doctrines;f 1.93 some of them calcu∣lated Nativities, others disapproved it; Whenceg 1.94 Lucretius,

The Babylonick Doctrine doth oppose The Chaldee, and Astrology ore'throws.

CHAP. IV.

Sects of the Chaldaeans distinguished according to their several Sciences.

ANother (more proper) distinction of Sects amongst the Lear∣ned Chaldaeans, there was, according to the several Sciences which they profest▪ The Propheta 1.95 Daniel relating how Nebucha∣donosar sent for all the Learned Men, to tell him his Dream, takes occasion to name the principal of them, which were four; Hhartu∣mim, Ashaphim, Mecashephim, Chasdim.

Hhartumim, are by Abrabaniel, expounded Magi skilfull in Natu∣tural things; and by Iachiades, those Magi who addicted themselves to contemplative Science, which interpretation suits well with the Derivation of the word; not as some would have from Char¦mini, Burnt bones, (for that the Magi performed their Rites with Dead mens bones) nor from Charat, a Pen or Scribe, (in regard, the Aegyptians used to call their wise Persons, Scribes:) for the Word in Chaldee is not taken in that sense; but from 〈◊〉〈◊〉 a Persian word, (by Transmutation of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 into 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) signifying to know, whence Elmacinus instead of this Perse-Chaldee, useth two Arabick Words, Alhochamaon, Walarraphaon; Wise and Knowing Persons. The Hhartumim, therefore, were not (as commonly render'd) Ma∣gicians, but rather such as studied the Nature of all things, under which contemplation is comprehended Theology, and Physick, the knowledge of Beings, Divine and Natural.

Ashaphimb 1.96 Iachiades expounds those Magi qui scientiam activam excolebant: so Constantinus renders him, but adds, that Iachiades is mistaken, and that the Ashaphim were rather the same as Souphoun in Arabick, Wise, Religious Persons This indeed, is the more probable; Souphoun is an attribute, proper to those who deliver'd all Theo∣logy, Mystically, and Allegorically, derived from Souph, Wool;

either for that the Garments of these professors of Theology, were made only of Wool, never of Silk; or, from attiring and vailing the things which concern the Love of God, under the figures of visible things: whence is deriv'd, the Word Hatseviph, Mystick Theology; and perhaps, from the Hebrew root, Ashaph, comes the Greek 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the first attribute given by the Greeks to Learned Persons, afterwards changed into 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. These Ashaphim, the ordinary Interpretation of the Text in Daniel styles Astrologers: and Aben Ezra derives the Word from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 twy-••ight, because they observe the Heavens, at that time; But the Astrologers are meant afterwards by the Word Chasdim, (last of the four.) The Ashaphim of the Chal∣daeans, seem rather to be the same with the Magi of the Persians, Priests, the professours of Religious Worship, which they termed Magick.

Mecashphim properly signifieth Revealers, (that is,) of abstruse things: the Word is derived from Chashaph, which the Arabians still use in the same sense of Revealing: Mecashphim are generally taken, (as by R. Moses, Nachmarides, Abrabaniel, and others) for such as practised Diabolical Arts: not improperly render'd, Sorcerers.

Chasdim, (or Chaldaeans) was an attribute (as we shewed for∣merly) conferred in a particular sense upon the Learned Persons of the Chaldaeans: Amongst whom, by a restriction yet more parti∣cular, it signify'd the professours of Astrology, this being a study to which they were more especially addicted, and for which most eminent;c 1.97 these are those Chasdim, whom Strabo styles 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, astronomical Chaldaeans.

Besides these four kinds (which seem to have been the prin∣cipal,) there are several others mention'd, and prohibited by the Levitical Law, Deut. 18. 10. Choser, Casmim, Megnonenim, Mena∣cheshim, Hhober, Hhaber, Shel, Ob, Iideoni, Doresh el Hammetim. R. Maimonides reciting them all, adds, that, they were several sorts of Diviners sprung up of old amongst the Chaldaeans. Iachiades mentions them, as particular kinds of the Mecashphim.

THE SECOND PART.

The Chaldaick Doctrine.

FRom the four general kinds of the professors of Learning amongst the Chaldeans, mention'd by the Prophet Daniel, (of which wea 1.98 last treated) may be inferred, Of what Parts or Sciences the Chaldaick Doctrine did consist. The Hhartumim were employed in Divine and Natural speculation; The Ashaphim, in Religious Worship, and Rites; The Mecashphim, and Chasdim in Divination; these by Astrology, those by other Arts: which two last, Diodorus, speaking of the Learned Chaldeans, com∣prehends 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 Di••i••ation, practis'd by the Chasdim, and Mecashphim: thirdly, their ••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.

a 1.99 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, (saithb 1.100 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, An∣gels, Daemons, and Souls.

The third, or mortal kind is the Subject of Physick; It compre∣hends 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-bego••••en God and King.

This is that principle of which the Author of the Chaldaick Sum∣mary saith, They conceive there is one principle of all things, and declares that it is one and good.

a 1.101 God (as Pythagoras learnt of the Magi, who term him Oro∣masdes) in his Body resembles Light, in his Soul Truth; That God (according to the Chaldaick opinion) is Light, besides the testi∣mony of Eusebius, may be inferred from the Oracles of Zoroaster, wherein are frequently mentioned theb 1.102 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 pro∣miscuously (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, bright∣ness and whiteness were all one;) this is Manifest from the Zoroa∣straean 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 insti∣tuted by the Antient Chaldaeans, andc 1.103 from them derived to the Persians; of which hereafter, when we shall come to speak of their Gods and Rel••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 intel∣lectual power, but communicated it to all Creatures; first and im∣mediately

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 immed••ately beneath the incorporeal light, is the high••st bright••st and rarest of bod••es. The Empyreum diffuseth it self through the Ae••••••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 an•• Star••, su••••••∣ently evince; from the Aether this fire is transmitted to the material or sublunary world; for though the matter whereof it consist•• be not light but darknesse, (as are also the material or bad Daemons) yet thisa 1.104 vivificative fire actuates and gives life to all it's parts, insinua∣ting, diffusing it self, and penetrating even to the very Center: pas∣sing 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 (com∣monly 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 Chal∣daick Doctrine name them in this order, Intellig••bles; Intelligibles and Intellectuals; Intellectuals; Fountains; Hyperarchii or Principles; Unzoned Gods; Zoned Gods; Angels; Daemons; Souls.a 1.105 All these they conceive to be light, (except the ill Daemons which are dark.)

b 1.106 Over this middle kind Zoroaster held Mithra to preside, whom the Oracles (saith Psellus) call the Mind.c 1.107 This is emploied about secondary things.

CHAP. IV.

The First Order.

IN the first place are three Orders, one Intelligible, another Intel∣ligible and Intellectual, the third Intellectual. The first order which is of Intelligibles, seems to be (as the Learned Pa••ricius con∣jectures;

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 Zo∣roaster.

There are Intelligibles and Intellectuals, which understanding are un∣derstood.

The third is of Intellectuals; which only understand: as being Intellect, either essentially or by participation. By which distin∣ction, 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 su∣periours 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 with∣in 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 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 Intel∣lectuals.

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 Sum∣marist, 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 Fa∣ther 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 Dept•• which consis••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: Plet••o, They are Intellectual species conceived by the Father, they themselves being conceptive also and exciting conceptions or notions by unspeakable cou••sels; These seem to be the Ideas described by the Zoroastraean Ora∣cle;

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 distribu∣ted 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 foun∣tain, 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 subsi∣stence 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 Fa∣ther: for they remain in the Intellections of the Father: and that they go forth to the making of the World, for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 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 Procl••••.

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 go∣vern those Worlds and give them vital Motion. The Oracle termeth them Anoches.

Each World hath intellectual Anoches inflexible, where Psellus in∣terprets 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;a 1.108 Psellus, After the middle Order is the Intellectual having one paternal Triad, which con∣sists 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 pro∣vident Motions. These Powers the Oracle calls 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Sustainers; as sustaining the whole World. The Oracle saith, they are immoveable, im∣plying 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 Cory∣phaeus of whom, he conceives to be a God, the second from the Father.

The Amilicti also, and the Hypezocos are mentioned by the Ora∣cle.

—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,* 1.109 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 like∣wise assert a Principiative Son from the solar fountain,* 1.110 and Archange∣lical, and the fountain of Sense, and fountainous Iudgment, and the fountain of Perspectives, and the fountain of Characters which walketh on unknown Marks,* 1.111 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 Anony∣mus more fully,* 1.112 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, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (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 princia∣tive 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 Chal∣daeans,* 1.113 (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 propa∣gations, but the fountain of Virtues continueth within the bounds of its own Essence, and is as a Virgin incorrupted; which setlednesse and im∣mobility, 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 Anony∣mus summarist)a 1.114 unzoned Hecates, as the Chaldaick, the Triecdotis, Comas, and Ecclustick: The unzoned Gods are Sarapis and Bacchus, and theb 1.115 Chain of Osyris and of Apollo, (continued series of Geni∣usses, 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, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, it is the same Attribute which Dionysius gives the third of the second Hierarchy, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

c 1.116 The Zoned Gods are next:d 1.117 These are they which have (confine∣ment 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, acccor∣ding to several distributions. The same Office Dionysius seems to as∣signe to the second and third Hierarchies.

These Azoni, and Zonaei, are mentioned also by Damascius; Thi•• (saith he) sendeth out of her self the fountain of all things, and the fountainouse 1.118 chain; but That, sendeth out of her self the foun∣tainous 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.* 1.119 And by Proclus, The sacred names of the Gods delivered according to their mystical interpretation, as those which are celebrated by the Assyrians,* 1.120 Zonaei, and Azoni, and Foun∣tains, 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,* 1.121 (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,* 1.122 which reduce Souls to them, drawing them from several things.

The next are Daemons; Of these thea 1.123 Chaldaeans hold some to be good, others bad.b 1.124 The good, they conceive to b•• 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 na∣ture.

CHAP. X.

Souls.

NExt to Daemons, Psellus (in his Epitome of the Chaldaick Do∣ctrine) placeth Souls, the last of eviternal beings.

a 1.125 Of Forms, the Magi, (and from them the Pythagoreans and Pla∣tonists) assert three kinds; One wholly separate from matter, the supercel••stial Intelligences; An other inseparable from matter, ha∣ving 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.

b 1.126 Betwixt these, they place a middle kind, a Rational Soul, diffe∣ring from the Supercelestial Intelligences, for that it alwayes co∣exists with matter; and from the Irrational kind, for that it is not de∣pendent 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, & perfor∣ming 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.

c 1.127 This Soul is an Immaterial and Incorporeal Fire, exempt from all compounds, and from the material body; it is consequently Im∣mortal: 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.

d 1.128 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 por∣tion 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.

e 1.129 Of humane Souls they allege two fountainous causes, the Pa∣ternal Mind, and the Fountainous Soul: the particular Soul, accor∣ding to them, proceeds from the Fountainous, by the will of the Fa∣ther.

f 1.130 Now whereas there are several mansions, one wholly bright, another wholly dark, others betwixt both, partly br••ght, partly dark, the place beneath the Moon is circumnebulous, da••k on every side; the Lunary, partly lucid, and partly dark, one half bright, the other dark; the place above the Moon circumlucid, or bright throughout; the Soul is seated in the circumlucid region.

g 1.131 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 d••viation from its original perfection) or in obedience to the will of the Father.

h 1.132 This Soul is alwayes coexistent with an Aetherial body as its Ve∣hiculum, which she by continual approximation maketh also immor∣tal. 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 (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) 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 facult••es of the Soul.

i 1.133 Thus by the principal faculty of this body Phantasy, the Rational Soul is continually joyned to such a body, and by such a body some∣times 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.

k 1.134 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.

l 1.135 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 ac∣cording 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.m 1.136 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 Su∣pramundane 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 supramun∣dane. 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 su∣pramundane 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 Cor∣ruptible or Temporal; which as it began in time, so shall it likewise in time be dissolved: The President over these is Ari∣manes.

Under this third kind are comprehended the Corporeal Worlds, the Empyreal immediately below the Supramundane light, the Ae∣therial 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 Ae∣thereal; 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 Pla∣netary Orb, the Orb of the Moon) and three Elementary, (the Aë∣rial, the Watry, and the Terrestrial;) But perhaps it will better suit with the Oracle (which includes the Moon within the Plane∣tary 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 Empy∣reum
  • 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,* 1.137 they attribut∣ed to the Mind, the Aetherial to the Soul, the Material to Na∣ture.

CHAP. XIII.

The Empyreal World.

THe* 1.138 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 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 Ae∣ther, 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 (mean∣ing the Zoroastrian Oracles): for the Empyreum penetrates through the Aether, and the Aether thro••gh the Material World; and though all the Intellectual ••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, acknowledg∣eth, by this similitude, Let us imagine to our selves (saith he) two Sphears, one consisting of many Bodies, these two to be of equal bigness, but place one together with the Center, and put the other into it; you will see the whole World existing in place, moved in immoveable Light, which World according to it's whole self is im∣moveable, that it may imitate Place, but is moved as to it's parts that herein it may have less than Place.

CHAP. XIV.

The Aethereal Worlds.

AFter the Empyraeum, the Oracle names the Aether, Fire, Aether, Worlds; confirm'd by Psellus and the Anonymous Summarist, who assert, that next the Empyraeum are the three Aetherial Worlds, but of these three they mention only two, (and those misapplied to the Material Worlds) The Sphear of fixed Stars, and the Plane∣tary Sphear: The third (perhaps implied though not exprest) might be the Aether which is betwixt the Empyreum and the Sphear of fixed Stars.

The Aether is a fire (as it's name implies) less subtile than the Empyreum, for the Empyraeum penetrates through the Aether: yet is the Aether it self so subtile that it penetrates through the material World:

The second Aetherial World is the Sphear of fixed Stars, which are the more compacted or condensed parts of the Aetherial fire, as Patricius ingeniously interprets this Oracle,

He compacted a great number of inerratick Stars Forcing (or pressing) fire to fire.

The third Aetherial World is that of the Planetary Orb, which contains the Sun, Moon, and five Planets; styled by the Oracles, Erratick animals and Fire

He constituted a heptad of Erratick animals;

and again,

He constituted them six; the seventh was that of the Sun; Mingling fire in them.

CHAP. XV.

The Material Worlds.

THe last and lowest are the Material Worlds, which Psellus and the other Summarist assert to be three; meaning doubtless the Air, Earth, and Water; for so the Oracle ranks them,

Placing the Earth in the middle, but the Water in the bosom of the Earth, The Air above them.

This is that last order of Worlds, of which the Chaldaick summary saith, It is called terrestrial, and the hater of light: it is the region beneath the Moon, and comprehends within it self matter, which they call the bot∣tome. By which words it appears upon what ground the Chaldaeans asserted only these Sublunary Worlds to consist of Matter, but the Empyreal and Aetherial to be Immaterial though Corporeal: for Matter they understand to be the hater of Light, Darknesse, and the Bottom of a nature quite different from the Empyreum and Aether whose very substance is Light it self, yet it is actuated by their vivifi∣cative fire which penetrates quite through it even to the Center as we shewed formerly.

Concerning the Earth, Diodorus Siculus saith,* 1.139 they held Opinions peculiar to themselves, asserting that it is in Figure like a Boat, and hollow, for which, as likewise for other things concerning the World, they abound with probable Arguments.

Psellus adds, that they sometimes call this sublunary Region Hades.

CHAP. XVI.

Of Material Daemons.

OF Daemons, as we said, they asserted two kinds, some good, others ill; the good, light, the ill, dark. The former are those whom* 1.140 Hostanes calls the Ministers and Messengers of God, dwelling in his presence; But these, he describes as Terrestial, wandring up and down, and enemies of Mankind. Of the First we have treated alrea∣dy; of the Latter Psellus, in his discourse upon this subject, gives a large accompt from one Marcus of Mesopotamia, who having been of this Religion, and well acquainted with their Institutions, was afterwards converted to Christianity: what he relates, as well from the Doctrine it self, as from the place, sufficiently appears to be of the Chaldaick Tradition. It is to this effect.

These Daemons are of many kinds, and various sorts, both as to their Figures and Bodies, insomuch that the Air is full of them, as well that which is above us, as that which is round about us. The Earth likewise is full, and the Sea, and the most retired cavities and depths.

There are six general kinds of these Daemons. The first named Leliurius, which signifies Fiery. This kind dwelleth in the Air that is above us: for from the places next about the Moon, as being Sacred, all kinds of Daemons, as being prophane, are expelled. The second kind is that which wandreth in the Air contiguous to us, and is by many peculiarly called Aërial. The third, Terrestial. The fourth, Watery and Marine. The fifth, Subteraneous. The sixt Lu∣cifugous, and hardly sensible.

All these kind of Daemors are haters of God, and enemies of Man. Moreover, of these ill Daemons, some are worse than others. Aquatile, and Subterran••ous, and Lucifugous, are extremely malici∣ous and pernicions: for these do not hurt Souls by phantasms and delusions, but by assault, like the most savage beasts, accelerate the destruction of men. The Watery drown those who are sailing upon the water. The Subterraneous and Lucifugous, insinuating into the entrails cause Epilepsies and Frenzy. The Aërial and Terrestial circumvent Men by art and subtilty, and deceive the minds of Men, and draw them to absurd and illegal passions.

They effect these things not as having dominion over us, and carrying us as their slaves whithersoever they please, but by suggesti∣on:

for applying themselves to the Fantastick spirit which is with∣in us, they themselves being spirits also, they instill discourses of affections and pl••asures, not by voyce verberating the Air, but by whisper insinuating their discourse.

Nor is it imp••ssible that they should speak without voice, if we con∣sider that he who speaks, being a far off, is forced to use a greater sound, being neer, he speakes softly into the ear of the Hearer, and if he could get into the spirit of the Soul, he would not need any sound, but what discourse soever he pleaseth, would, by a way without sound, arrive there where it is to be received, which they say is likewise in Souls, when they are out of the body, for they discourse with one another without noise. After this manner the Daemons converse with us, privately, so as we are not sensible which way the war comes upon us.

Neither can this be doubted, if we observe what happens to the Air. For, when the Sun shineth it assumeth several colours and forms, transmitting them to other things, as we may see in Look∣ing-glasses. In like manner the Daemons, assuming figures and colours, and whatsoever forms they please, transmit them into our animal Spirit, and by that meanes afford us much businesse, suggest∣ing counsels, representing figures, resuscitating the remembrance of pleasures, exciting the images of passions, as well when we sleep as when we wake, and sometimes, titillating the genital parts, inflame us with frantick and unlawful desires, especially if they take, co-operating with them the hot humidities which are in us.

The rest of the Daemons know nothing that is subtile, nor how to breed disturbance, yet are they hurtfull and abominable, hurt∣ing in the same manner as the spirit or vapour in Charon's Cave: For as that is reported to kill whatsoever approacheth it, whether Beast, Man, or Bird; in like manner these Daemons destroy those upon whom they chance to fall, overthrowing their Souls and Bo∣dies, and their natural habits, and sometimes by fire, or water, or precipice, they destroy not men only, but some irrational crea∣tures.

The Daemon•• assault Irrational creatures, not out of hate, or as wishing them ill, but out of the love they have of their Animal heat: For dwelling in the most remote cavities, which are extremely cold and dry, they contract much coldnesse, wherewith being afflict∣ed, they affect the humid and animal heat, and, to enjoy it, they insinuate themselves into Irrational creatures, and go into Baths and Pits; for they hate the heat of Fire and of the Sun, because it burns and dryeth up.

But they most delight in the heat of Animals, as being temperate, and mixt with moisture, especially that of men, being best tempe∣red, into which insinuating themselves, they cause infinite distur∣bance, stopping up the pores in which the Animal spirit is inhe∣rent, and streightning and compressing the spirit, by reason of the

grossnesse of the bodies with which they are indued. Whence it happeneth, that the bodies are disordered, and their principal faculties distemper'd, and their motions become dull and heavy.

Now if the insinuating Daemon be one of the Subterraneous kind, he distorteth the possessed Person, and speaketh by him, making use of the Spirit of the patient, as if it were his own Organ. But if any of t••ose who are called Lucifugous, get privately into a Man, he causeth relaxation of the limbs, and stoppeth the voice, and maketh the possessed Person in all respects like one that is dead. For this being the last kind of Daemons is more Earthly and ex∣tremely cold and dry, and into whomsoever it insinuates, it hebe∣tates and makes dull all the faculties of his Soul.

And because it is Irrational, voyd of all Intel••ectual contemplati∣on, and is guided by Irrational phantasie, like the more savage kind of beasts, hence it comes to passe, that it stand•• not in awe of me∣naces, and for that reason most persons aptly call it Dumb and Deaf, nor can they who are possessed withit by any other meanes be freed from it, but by the Divine favour obtained by Fasting and Prayer.

That Physicians endeavour to perswade us, that these Passions proceed not from Daemons, but from Humours, and Spirits ill affect∣ed, and therefore go about to cure them, not by Incantations and Expiations, but by Medicines and Diet, is nothing strange, since they know nothing beyond Sense, and are wholly addicted to study the Body. And perhaps not without reason are some things ascribed to ill-affected Humours, as Lethargies, Melancholies, Frenzies, which they take away and cure, either by evacuating the Humours, or by replenishing the Body if it be Empty, or by outward applica∣tions. But as for Enthusiasms, ragings, and unclean Spirits, with which whosoever is possessed is not able to act any thing, neither by Intellect, Speech, Phantasie nor Sense; or else there is some other thing that moves them unknown to the Person possessed, which sometimes foretelleth Future events; How can we call th••se the Motions of de∣praved Matter?

Not kind of Daemon is in it's own Nature Male or Female, for such affections are only proper to Compounds: but the Bodies of Daemons are simple, and being very ductile and flexible are ready to take any Figure. As we see the Clouds represent sometimes Men, somtimes Bears, sometimes Dragons, or any other F••gures: so is it with the Daemoniack Bodies. Now the Clouds appear in va∣rious Figures according as they are driven by exteriour blasts or winds: but in Daemons, who can passe as they please into any Bo∣dyes, and sometimes contract, sometimes extend themselves like wormes on the Earth, being of a soft and tractable Nature, not on∣ly the Bulk is changed, but the Figure and Colour, and that several wayes; for the Daemoniack body being by Nature capable of all these, as it is apt to recede, it is changed into several forms; as it is

Aërial, it is susceptible of all sorts of Colours, like Air, but the Air is coloured by something extrinsecal.

The Daemoniack Body, from it's intrinsecal Phantastick Power and energy, produceth the forms of colours in it self, as we some∣times look Pale, sometimes Red, according as the Soul is affected either with Fear or Anger. The like we must imagine of Daemons: for from within they send forth several kinds of colours into their Bodies. Thus the••r Bodies being changed into what Figure, and assuming what Colour they please, they sometimes appear in the shape of a Man, sometimes of a Woman, of a Lion, of a Leopard, of a wild Boar, sometimes in the figure of a Bottle, and sometimes, like a little Dog fawning upon us.

Into all these forms they change themselves, but keep none of them constantly: for the figure is not solid, but immediately is dissipated; as when we pour somthing coloured into Water, or draw a figure in the Air. In like manner is it with Daemons, their Colour, Figure, and Form presently vanish.

But all Daemons have not the same power and will, there is much inequality amongst them as to these. Some there are Irrational, as amongst Compound Animals; for as, of them, Man, participating of Intellect and Reason, hath also a larger Phantasie, extending also to all ••ensibles, as wel in the Heavens, as on Earth and under the Earth; but Horses, Oxen, and the like, have a narrower and more particu∣lar Phantasie, yet such as extends to the knowledg of the Creatures that feed with them, their Mangers, and their Masters; lastly, Flies, Gnats, and Worms have it extremely contracted, and in∣coherent; for they know neither the hole out of which they came, nor whither they go, nor whither they ought to go, they have on∣ly one Phantasie which is that of aliment. In like manner there are different k••nds of Daemons. Of these some are Fiery, others Aëri∣al; these have a various Phantasie, which is capable of extending to any thing maginable. The Subterraneous and Lucifugous are not of this Nature; whence it comes to passe, that they make not use of many Figures, as neither having variety of Phantasms, nor a Body apt for action and transformation. But the watery and Ter∣restial, being of middle kind between these, are capable of taking ma∣ny forms, but keep themselves constantly to that in which they de∣light. They which live in humid places, transform themselves into the shapes of Birds and Women; whence termed by the Greeks Naiades and Nereides and Dryades in the Feminine gender. But such as are conversant in dry places have also dry Bodies, such as the Onosceles are said to be. These transform themselves into Men, sometimes into Dogs, Lions, and the like Animals, which are of a Masculine d••sposition.

The Bodies of Daemons are capable of being struck, and are pained thereby, though they are not compounds, for Sense is not only proper to compounds. That thing in Man which feeleth, is

neither the Bone nor the Nerve, but the Spirit which is in them. Whence if the Nerve be pressed, or seized with cold, or the like, there arriseth pain from the em••ssion of one Spirit into another Spirit: for it is impossible that a Compound. Body should in itself be sensible of pain, but in as much as it partaketh of Spirit, and therefore being broken into pieces, or dead, it is absolutely insen∣sible, because it hath no Spirit. In like manner a Daemon being all Spirit; is of his own nature sensible in every part; he immediately seeth, and heareth, he is obnoxious to suffering by touch; being cut assunder, he is pained like Solid bodies, only hereindiffering from them, that other things being cut assunder, can by no means or very hardly be made whole again, w••ereas the Daemon immedi∣ately commeth together again, as Air or Water parted by some more Solid Body. But though this Spirit joyns again in a moment, neverthelesse at the very time in which the dissection is made, it is pained.

Hitherto the Theologie and Physick of the Chaldaeans.

The Second SECTION.

ASTROLOGY and other Arts of DIVINATION.

THe Second part of the Chaldaick Learning consists in Arts of Divination: The chief whereof was Astrology. This, as it is generally acknowledged to have been their proper invention, so were they most particular∣ly addicted to it: for which Ptolomy gives a reason, out of the Art it self; because they are under Virgo and Mercury; But Cicero one, much better; that the plainnesse and evennesse of the Country did invite them to contemplation of the Stars.

It consists of two parts; one Meteorologick, which considers the Motions of the Stars; the other Apotelesmatick, which regards Di∣vination: The first was known to the antient Graecians by the com∣mon names of Astronomy and Astrology; untill the other being brought into Greece also, they for dictinction called the former more particularly Astronomy, the latter Astrology. The excellenta 1.141 Ioseph Scaliger to advance the cred••t of the Greek learning constantly averres that the Chaldaeans had only a grosse and general, not exact Knowledge of Astronomy; (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 tantum, non etiam 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,) and that the Greeks learned nothing therein of the Chaldaeans: when as Aristotle inge∣nuously acknowledgeth the contrary, the Aegytians and Babylonians saith he, from whom we have many informations concerning each of the Stars. Though doubtlesse they were far short of that height in this Art, to which the Greeks who brought it out of the East, im∣prooved it: for Diodorus Siculus affirms thatb 1.142 they alleged very weak reasons for the Eclipses of the Sun, which Eclipses they neither durst foretel nor reduce to certain Periods.

But of the Apotelesmatick part they boasted themselves not only the Inventors, but Masters; insomuch that all the professors of it, of what Country soever, were (as we formerly shewed) called after them, Chaldaeans.

CHAP. I.

Of the Stars Fixed and Erratick, and of their praesignification.

THey First lay down for a ground, That Terrestials Sympathise with the Caelestials,* 1.143 and that every one of those is renewed by the influ∣ence of these.

For every Man's endued with such a mind, As by the Sire of Gods and Men's assign'd.

Above all things they hold that our Act and Life is subjected to the Stars,* 1.144 as well to the Erratick as the Fixed, and that Mankind is governed by their various and multiplicious course;* 1.145 That the Planets are of the kind of efficient causes in everything that happens in life, and that the Signes of the Zodiack co-operate with them;* 1.146 That they con∣ferr all good and ill to the Nativities of Men, and that by contem∣plation of their Natures may be known the chief things that happen to Men.

They held the principal Gods to be twelve,* 1.147 to each of which they attributed a Moneth, and one of the Signes of the Zodiack.

Next the Zodiack they assert twenty fower Starrs,* 1.148 whereof half they say are ranked in the Northern parts, the other half in the Southern: Of these they which are apparent they conceive to be de∣puted to the Living, the inapparent congregated to the Dead: These they call Iudges of all things.

But the greatest Observation and Theory they hold to be that con∣cerning the Five Starrs termed Planets,* 1.149 which they call the Interpre∣ters, * 1.150 because the rest of the Starrs being Fixed and having a settled Course, these only having a peculiar course foretel things that shall come to passe, interpreting and declaring to Men the Benevolence of the Gods: for somethings (say they) they praesignify by their rising, some things by their setting, some things by their colour if observed; some∣times they foretell great Winds, sometimes extraordinary Raines or Drought. Likewise the rising of Comets, and Eclipses of the Sun, and of the Mind, and Earthquakes, and in a Word all Alterations in the Air signify things advantagious or hurtful not only to Nations or Countries, but even to Kings and private Persons.

Beneath the Course of these, they hold that there are placed thirty Starrs, which they call Consiliary Gods;* 1.151 that half of these oversee the Places under the Earth, the other half oversee the Earth and the Bu∣sinesse of Men, and what is done in the Heaven; and that every ten daies one of these is sent to those below as a Messenger, and in like man∣ner

one of the Stars under the Earth is sent to those above, and that they have this certain Motion settled in an Aeternal revolution.

CHAP. II.

Of Planets.

TThe greatest Theory they hold (as we said) to be that which con∣cerns the Planets:* 1.152 ••hese they call the Interpreters, because whereas the rest of the Stars are Fixed and have one settled course, these having their proper courses foretell what things shall come to passe, Interpreting and declaring to Men the benevolence of the Gods.

Of the Seaven they hold the Sun and Moon to be the chief, and that the other five have lesse power than they,* 1.153 as to the causing events.

Of the five they affirm that there are three which agree with and are assistant to the Sun,* 1.154 viz. Saturn, Jupiter, and Mercury; these they call Diurnal, because the Sun to whom they are assistant praedominates over the things that are done in the day.

As concerning the Powers of the Five, some they say are Benevolent, others Malevolent,* 1.155 others Common; the Benevolent are Jupiter and Ve∣nus; the Malevolent Mars and Saturn; the Common, Mercury, who is Benevolent with the Benevolent, and Malevolent with the Male∣volent.

CHAP. III.

The Divisions of the Zodiack.

THe Chaldaeans having at first no certain rule of observation of the other Stars,* 1.156 in as much as they contemplated not the Signes as within their proper circumscriptions, but only together with their obser∣vation of the seven Planets, it came at length into their minds to di∣vide the whole Circle into twelve parts: The manner they relate thus; they say that the Antients having observed some one bright Star of those in Zodiack, filled a vessel (in which they bored a hole) with water, and let the water run into another vessel placed underneath, so long untill the same Star rose again; collecting that from the same Signe to the same, was the whole revolution of the Circle; Then they took the twelfth part of the water which had run out, and considered how long it was in runn∣ing; affirming that the twelfth part of the Circle past over in the same space of time; and that it had that proportion to the whole Circle which the part of water had to the whole water: By this Analogy (I mean of the Dodecatemorion or twlelfth part) they marked out the extreme term from some Signal Star which then appeared, or from some that arose within that time, Northern or Southern; the same course they took in the rest of the Dodecatemoria.

That to each of these Dodecatemoria, the antient Chaldaeans applyed a particular Figure and a Character, (as for instance to the first the Figure of a Ram and this Character. ♈.) though denyed by the Learned* 1.157 Iohn Picus Mirandula, seems manifest enough from what we find ascribed peculiarly to them, by Ptolomy, Sex∣tus Empyricus and others, which we shall cite in their due pla∣ces.

To each of these Signes they appropriated One of the principal Gods which they held to be twelve,* 1.158 and One of the Moneths; the Zodiack it self they termed the Circle Mazoloth, which the Septuagint render 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, interpreted by Su••das the Constellations which are com∣monly termed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Signes, for Mazal signifieth a Star. That they ascribed several Gods to them agre••th with what is said of the ••ol∣lowers of Baal (whom Rabbi Maimonides conceives the same with these Chaldaeans) they burnt Incense unto Baal,* 1.159 to the Sun, and to the Moon, and to the Mazaloth, and to all the Host of Heaven. Hence some are of Opinion that Homer received this Doctrine from the Aegyptians, as the Aegyptians from the Chaldaeans, alluding to it in the first of his Iliads, where he mentions the Entertainment of Iupiter and the rest of the Gods in Aethiopia twelve dayes, with the several Houses built for them by Vulcan; and much better de∣serve they to be credited than those Antients w••o (according to Eustathius) write that Homer first gave the Hint of this Opinion to the Mathematicians.* 1.160 Neither is what he adds in Explication of this Mythology dissonant from the Chaldaick Doctrine,* 1.161 that the making those Mansions for the Gods or Stars is ascribed to Vulcan in respect of the Aetherial Heat of the Caelestial Orb.

Of the Signes some they call Masculine,* 1.162 others Feminine, some Double, others Single, some Tropical, others Solid.

The Masculine or Feminine are those which have a Nature that co-operates towards the Generation of Males or Femals, Aries is a Masculine Signe, Taurus a Feminine, Gemini a Masculine, in like manner the rest alternately are Masculine and Feminine; In Imita∣tion of whom as I conceive the Pythagoreans call the Monad Mascu∣line, the Duad Feminine, the Triad Masculine, and so on through all numbers odd and Even. Some there are who divide every Signe into twelve Parts, observing almost the same order; As in Aries they call the first twelfth part Aries and Masculine, the second Taurus and Feminine, the third Gemini and Masculine, and so of the rest.

Double Signes are Gemini, and it's diametrically opposite Sagittari∣us; Virgo and Pisces: the rest are single.

Tropical are those to which when the Sun cometh he turneth back, and maketh a Conversion: Such is the Signe Aries, and it's opposite Li∣bra, Capricorn and Cancer; In Aries is the Spring Tropick, in Capricorn the Winter, in Cancer the Summer, in Libra the Au••umnal. The Solid are Taurus and it's opposite Scorpio, Leo and Aquarius.* 1.163

Some Chaldaeans there are who attribute the several parts of Mans

Body to particular Signes, as sympathising with them; To Aries the Head, to Taurus the Neck, to Gemini the Shoulders, Cancer the Breast, Leo the Sides, Virgo the Bowels and Belly, Libra the Reins and Loy••s, Scorpio the Secret parts and Womb, Sagittarius the Thighs, Capricorn the Knees, Aquarius the Leggs, Pisces the Feet. This did they not without consideration, for if any Star shall be in any Ascen∣sion of these Malignant Signes, it will cause a Maim in that part which bears the same N••me with it. Thus much in brief of the Nature of the Signes in the Zodiack.

Besides this Divis••on of the Zodiack into Sigres* 1.164 they Subdi∣vided every Signe into 30 Degrees, every Degre into 60 Minutes, so they call the leas•• indivisible Par••s, (as Empyrius affirms; whence it may be argued that the Chaldaeans made not any lower divisi∣ons into Seconds or the l••ke.)* 1.165 The Degrees being in every Signe 30 are in the whole Zodiack 360: in Some One of these the Sun must necessarily be at the time of the Nativity; which Degree the Chaldae∣ans properly call the place of the Birth. Hence the Greeks call these Degree 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in Allusion to the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Goddesses of Destiny, these be∣ing our Fates; for it is of greatest Importance which of these Degrees is Ascendant at the time of Birth.

Three other Wayes there are of dividing of the Zodiack ascri∣bed to the Chaldaans, which are Triplicities, Terms, Decanates.

The Trigons or Triplicities are these fower. The first is Aries, Leo,* 1.166 Sagittarius, the second ••aurus, Virgo, Capricorn, the third (Gemini, Libra, Aquarius,) the l••st (Cancer, Scorpio, Pisces;) That the Chaldaeans divided the Zodiack according to these Tri∣plicities is manifest from their Way of collecting the Terms of the Planets described by Ptolomy.

Ev••ry Sign•• hath five Terms.* 1.167 The Chaldaick Way of finding out the Quantity of the Terms in every Signe is one, and that very plain, for their quantities differ by an equal Diminution; every Term is lesse than the precedent by one Degree, for they made the first Term of every signe to be eight degrees, the second seven, the third six, the fourth five, the fifth fower, which make up 30 Degrees.

Lastly the Signes are divided into Faces, for so the Antients call'd them, in Hebrew Phanim, in Arabick Mageah, in Greek 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; but the latter Astrologers Decanates 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Decanos a word (as Scaliger observes) derived from the Roman Militia,* 1.168 of these in every Signe there are three, each of which comprehends ten degrees; that the Chaldaeans were not ignorant of these is manifest, in as much as ••emer the Babylonian an Author of great Antiquity wrote concerning them.

CHAP. IV.

Of the Planets considered in respect to the Zodiack.

THe Chaldaeans held that the Planets have not alwayes Power alike,* 1.169 as to the procuring of Good and Ill; but that in some Places [or Signs of the Zodaick] they are more ••fficacious, in o∣thers less; and that the same Stars have greater Power being in their proper Houses,* 1.170 or in their Exaltations [or Triplicities,] or Terms, or Decanates. All which the later Astrologers call their Essential Dignities.

The most Efficacious is that of Houses.* 1.171 They hold the Suns House to be Leo, the Moons Cancer, Saturn's Capricorn and Aquarius, Jupiter's Sagittarius and Pisces, that of Mars Aries and Scorpio, that of Venus Taurus and Libra, that of Mercury Gemini and Virgo.

They call the Exaltations and Depressions of the Planets, when they are in Signs wherewith they are delighted,* 1.172 or when they are in those in which they have little (or no) Power: for they are delighted in their Ex∣altations; but have little (or no) Power in their Depressions. As the Suns Exaltation is in Aries when he is exactly in the 19^th degree thereof, his Depression in the Sign and Degree diametrically opposite to it. The Moons Exaltation is in Taurus, her Depression (or Detriment) in the Sign diametrically opposite. That of Saturn is in Libra, of Jupi∣ter in Cancer, of Mars in Capricorn, of Venus in Pisces, and their Depressions are in the Signs diametrically opposite to their Exalta∣tions.

The Trigones or Triplicities of Planets are order'd by the Chal∣daeans after this manner.* 1.173 The Lord of the first Triplicity (of the Zodiack) is Jupiter, of the 2^• Venus; the same Order they observe in the other two Triplicities, except that the third is said to have two Lords, Saturn and Mercury: the first part of the Day is assigned to Saturn, the Night to Mercury. The Lord of the last Triplicity is Mars. How much this diff••rs from the vulgar way (which takes in the Sun and Moon) will easily appear to those who will take the pains to compare them. The later way see in Firmicus.

They call the Terms of the Planets in every Sign,* 1.174 those in which any Planet from such a Degree to such a Degree is most powerful or prevalent. * 1.175 The Chaldaick way of Terms is gathered from the Lords of the Tri∣plicities, (which is plainer and more effectual than that of the Aegy∣ptians from the Lords of the Houses) yet neither in their Orders or Quantities do they alwayes follow those Planets which govern the Tri∣plicities. In the first Triplicity, their Division of Terms in every Sign

thereof is one and the same. The first term they give to the Lord of the Triplicity Jupiter, the second, to the Lord of the following Triplicity Venus, the third and fourth, to the two Lords of the Triplicity of the Gemini, which are Saturn and Mercury; the fifth, to the Lord of the last Triplicity Mars. In the second Triplicity they divide every Sign alike, and alot the first term to Venus, by reason of her Dominion in that Tripli∣city, the second and third to the two Lords of the Triplicity of the Ge∣mini, which are Saturn and Mercury; the fourth to Mars, the last to Jupiter. To Saturn are attributed in the Day 66 Degrees, in the Night 78, to Jupiter 72, to Mars 60, to Venus 75, to Mercury in the Day 66, in the Night 78.

The Terms of the Chaldaeans or Baby∣lonians.

Aries	Iupiter	8	Venus	7	Saturn	6	Mercu.	5	Mars	4
Taurus	Venus	8	Sa••urn	7	Mercu.	6	Mars	5	Iupiter	4
Gemini	Saturn	8	Merur.	7	Mars	6	Iupiter	5	Venus	4
Cancer	Mars	8	Iupiter	7	Venus	6	Saturn	5	Mercu.	4
Leo	Iupiter	8	Venus	7	Saturn	6	Mercu.	5	Mars	4
Virgo	Venus	8	Saturn	7	Mercu.	6	Mars	5	Iupiter	4
Libra	Saturn	8	Mercu.	7	Mars	6	Iupiter	5	Venus	4
Scorpio	Mars	8	Iupiter	7	Venus	6	Saturn	5	Mercu.	4
Sagittar.	Iupiter	8	Venus	7	Saturn	6	Mercu.	5	Mars	4
Capricor	Venus	8	Saturn	7	Mercu.	6	Mars	5	Iupiter	4
A••uar.	Saturn	8	Mercu.	7	Mars	6	I••piter	5	Venus	4
Pisces	Mars	8	Iupiter	7	Venus	6	Saturn	5	Mercu.	4

The Decanates or faces of the Planets, have reference to those of the Zodiack; the first face is that Planet whose sign it is: the se∣cond, the next Planet; and so on. That these were of antient Chaldaick invention is manifest, not onely in regard that Teucer the Babylonian wrote concerning them, but likewise they were obser∣ved by the Aegyptians, who (as Iosephus saith) derived this Learn∣ing from the Chaldaeans. Nicip••o King of Aegypt, a most just Go∣vernor, and excellent Astrologer, did (if we credit Iulius Firmicus) collect all sicknesses from the Decanates; shewing what diseases every De∣canate caused; because one nature was overcome by another, and one God by another. The same Author adds, that Petosiris touched this part of Astrology but lightly; not as being ignorant of it, but not willing to communicate his immortal Learning to posterity.

CHAP. V.

Aspects of the Signs and Planets.

EVery Sign of the Zodiack hath a mutual Aspect to the rest;* 1.176 In like manner the Planets have several Aspects;* 1.177 They are said to be in mutual Aspect or configuration, when they appear either in Trine or Square. They are said to behold one another in Trine, when there is an interposition of three signs between them: in Square or Quartile, when of two.

The Sun passing into the Sign next to that,* 1.178 wherein he was at the time of birth, regards the place of conception eit••er with a very weak Aspect, or not at all; for most of the Chaldaeans have absolutely de∣nied, that the Signs which are next to one another behold one another; But when he is in the third Sign, that is, when there is a Sign betwixt them, then he is said to behold the first place whence he came, but with a very oblique & weak light, which Aspect is termed Sextile; for it subtends the sixth part of a Circle: for if we draw lines from the first Sign to the third, from the third to the fifth, and from thence to the seventh, & so on, we shall de∣scribe an aequilateral Hexagone; This Aspect they did not wholly of, for that it seemed to conduce the least to the Nativity of the Child, but when he comes to the fourth Sign, so that there are two betwixt, he looks on it with a Quarterly Aspect: for that line which his Aspect makes, cuts off a fourth part of the Circle. When he is in the fifth there being three betwixt, it is a Trine Aspect, for it subtends a third part of the Zodaick: which two Aspects the Quartile and Trine being very efficacious afford much increase to the Birth. But the Aspect from the sixth place is wholly inefficacious, for the line there makes not a side of any Polygone, but from the 7^th Sign which is the opposite the Aspect is most full and powerful, and bringeth forth some i••fants already mature, termed Septimestres, from being born in the 7^th Moneth: But if within that space it be not mature, in the 8^th Moneth it is not born, for from the 8^th Sign as from the 6^th, the Aspect is inefficacious, but either in 9^th Moneth, or in the 10^th: for the Sun from the 9^th Sign be∣holds again the particle of the Conception in a trine Aspect, and from the 10^th in a Quartile; Which Aspects, as we said, are very efficacious: But in the 11^th Moneth they hold, it cannot be born, be∣cause then, the Light being weak, sends first his languishing Ray in a Sextile Aspect, much less in the 12th, which Aspect is not all valid.

CHAP. VI.

Schemes.

THe way by which the Chaldaeans from the very beginning ob∣serv'd the Horoscope of any Nativity,* 1.179 corresponds with that of their Division of the Zodiack (mention'd formerly;) For a Chaldaean sate in the Night-time on some high Promontory contem∣plating the Stars; another sate by the Woman in travail until such time as she were delivered. As soon as she was delivered, he signi∣fyed it to him on the Promontory, which as soon as he had heard, he observed the Sign then rising for the Horoscope, but in the Day he attended the Ascendants and Suns Motion.

Of the twelve Parts or Houses into which the Zodiack is di∣vided,* 1.180 those which are predominant in every Nativity, and chiefly to be considered in Prognosticks, are four, which by one common Name they term Centers (or Angles,) but more particularly, they call one the Horoscope, or Ascendant, another the Medium Caeli, (the tenth House,) another the Descendant, (the seventh House,) ano∣ther the Subterrestrial and opposite to the Medium Caeli, (the fourth House.) The Horoscope is that which happens to be Ascen∣dant at the time of the Birth, the Medium Coeli is the fourth Sign inclusively from it. The Descendant is that which is opposite to the Horoscope. The Subterrestrial and Imum Coeli, that which is opposite to the Medium Coeli: as (to explain it by an Example) if Cancer be the Horoscope, Aries is the Medium Coeli, Capri∣corn Descendant, and Libra Subterrestrial. That House which goes before either of these Houses they call cadent, that which followeth, succedent; now that which goes before the Horoscope being apparent to us, they affirm to be of the ill Genius, that next which follow∣eth the Medium Coeli of the good Genius, that which is before the Medium Coeli, the inferior Portion and single Lot, and God: That which is before the Descendant, a slothful Sign, and the be∣ginning of Death; that which is after the Ascendant, and is not ap∣parent to us, the Fury and ill Fortune; that which cometh under the Earth good Fortune, opposite to the good Genius: that which is beyond the Imum Coeli towards the East, Goddesse; that which followeth the Horoscope slothful, which also is opposite to the slothful.

Or more briefly thus:* 1.181 The Cadent of the Horoscope is called the ill Genius, the Succedent slothful, the Cadent of the Medium Coeli, God, the Succedent good Genius, the Cadent of the Imum Coeli, Goddesse, the Succedent good Fortune, the Cadent of the Descendant ill Fortune, the succedent slothful. These, as they conceive, ought to be examined not superficially.

Upon these Grounds the Chaldaeans made their Apotolesmatick Praedictions,* 1.182 of which there is a difference; for some of them are more simple, others more accurate: the more simple, those which are made from any one Sign, or the simple force of a single Star, as that a Star being in such a Sign shall cause such kind of Men: the more accurate, those which are made by the Concourse, and as they say, the Contemporation of many. As if one Sar be in the Horos∣cope, another in the Mid-Heaven, another in the opposite Point to the Mid-Heaven, others thus or thus posited, then these or these things will come to pass. These are all the remains of this Art, which can be attributed to the Antient Chaldaeans.

CHAP. VII.

Other Arts of Divination.

THe Chaldaeans, besides Astrology, invented and used many other wayes of Divination, of whicha 1.183 Diodorus Siculus instanceth, Divination by Birds, interpretation of Dreams, Ex∣plication of Prodigi••s, and Hieroscopie.b 1.184 R. Maimonides likewise affirms, that amongst the Chaldaeans antiently there arose several sorts of Diviners, in particular these, Megnonemin, Menacheshim, Mecashephim, Chober chaber, Shel ob, Iid••••o••i, Doresh el hamme∣tim; all which are mentioned Deut. 18. 10, 11.

The first ascribed by Diodorus to the Chaldaeans, is Divination of Birds, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or Augury: neither is it probable, that they who were so great Inquisitors into the several kinds of Di∣vination, should be ignorant of this, which after-ages esteem∣ed one of the most considerable. But they who understand the wordc 1.185 Menacheshim in this sense, seem to have been drawn to it by a mistake of the Latine word augurari, by which it is ren∣dred.

The next, interpretation of Dreams, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,d 1.186 Philo Iu∣dae••s affirms to have been invented by Abraham. Indeed that it was profest by the antient Chaldaeans appears from their answer to Nebu∣chadnezzar, e 1.187 Tell thy servants the dream, and we will shew the inter∣pretation. There are extant many onirocritical Verses, under the name of Astrampsychus, collected out of Suidas, and digested by Io∣seph Scaliger: Astrampsychus is mention'd amongst the Magi by Laer∣tius: andf 1.188 there are who conceive the name to be only an Interpre∣tation of the Chaldaean or P••rsian Zoroaster, which some render, a living star.

The third, Explication of Prodigies, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, this kind the Greek Interpreters conceive included in the word Iide••oni, for they render it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

The last that Diodorus mentions, is Hieroscopie, by which I con∣ceive to be meant extispicium, Divination by inspection into the en∣trails (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) of sacrific'd Beasts. That the Chaldaeans used this kind, may be argued from the Prophet Ezekiel, who saith of the King of Babylon (using Divination,)g 1.189 he looked into the liver. Th••se seem to be the gazrin, reckon'd byh 1.190 Daniel amongst the Chaldaean Diviners; from gazar, to cut; for they cut open the Beast and divined by his entrails.

O••, is rendred Pytho, or (rather) Pythonicus spiritus; the word ori∣ginally signifieth a Bottle; and ther••upon is taken for that spirit which speaketh ex utero Pythonissae: The Sacred Text calls the Woman Esheth Baalath Ob, which the Septuagint render, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and where Saul saith,i 1.191 I pray thee divine unto me in Ob, they tran∣slate, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. R. Maimonides saith, she that was initiated held in her hand a myrtle wand, & received suf∣fumigatio••s: R. Abraham ben David, that these Rites were usually per∣formed at some dead mans Tomb.

Doresh el hammetim, is properly (as rendred) a Necromancer: k 1.192 some affirm this kind of Divination had it's original in Chaldaea.

These and the rest of this kind are all comprehended under the general name Mecashphim, of which formerly.

The Third SECTION.

MAGICK, Natural and Theurgick.

THe third part of the Chaldaick Doctrine was Magick: for though the Name is conceived to be Persian (by some derived from Mog,a 1.193 a Sirname of the Persian Zo∣roaster, b 1.194 by others from the Ma••ussaea••s) yet this Science it self was originally Chaldaean, and properly the study of the Ashaphim; of whom Laertius is to be understood, when he saith that the Chaldaeans were the same with the Babyloni∣ans, as the Magi with the Persians: Hence is it also that the term Magi is some times extended to the Chaldaea•• Philoso••hers.

Pliny indeed saith, thatc 1.195 Magick had it's ••eginning in Persia from Zoroaster, but adds, that whether this Zoroaster was one, or after∣wards a second also, is not certain: and that he rather meant the Chaldaean, that the Persian, may be inferred from his citing those Authors who placed this Zoroaster 6000 years before Plato, or 5000 years before the Trojan war; which accounts (though extra∣vagant) were doubtlesse intended of the most antient Zoroaster, the Chaldaean. He likewise instancethd 1.196 as skilful in this Art Marmaridius a Babylonian, and Zormocenidas an Assyrian, both so antient as that there are not any Monuments of them extant.

The few remains we find of the Chaldaean Magick may be redu∣ced to two kinds, Natural and Theurgick.

CHAP. I.

Natural Magick.

THe First Part of the Chaldaick Magick is that which we commonly term Natural, because it contemplates the Vir∣tues of all Natural beings Caelestial and Sublunary,a 1.197 makes scru∣tiny into their Sympathy, and by a mutual application of them, produceth extraordinary effects.

By this kind of Magick the Chaldaeans professedb 1.198 to perform many admirable things, not only upon particular Persons, but upon whole Countries. R. Maimonides instanceth thec 1.199 expelling of Noxious Ani∣mals, as Lions, Serpents, and the like, out of Cities; the driving away all kind of harms from Plants, prevention of Hail, the destroying of Worms that they hurt not the Vines; concerning these (saith he) they have written much in their Books; and some there are who boast they can cause that no Leaves or Fruit shall fall form the Trees.

CHAP. II.

Magical Operations, their kinds.

THeir operationsa 1.200 R. Maimonides reduceth to three kinds. The First is of those which deal in Plants, Animals, and Me∣tals. The Second consists in Circumscription and Determination of some time, in which the Operations are to be performed. The Third consists in Human Gestures and Actions; as in Clapping the Hands, Leaping, Crying aloud, Laughing, Lying Prostrate on the Earth, Burning of any thing, Kindling of Smoak, and Lastly in Pro∣nouncing certain words Intelligible or Unintelligible; these are the kinds of their Magical Operations.

b 1.201 Some there are which are not performed but by all these Kinds: As when they say, take such a Leaf of such an Herb when the Moon is in such a Degree and Place: Or, take of the Horn of such a Beast, or of his Hair, Sweat or Blood, such a quantity, when the Sun is in the middle of Heaven, or in some other certain Place. Or, take of such a Metall, or of many Metalls, melt them under such a Con∣stellation, and in such a Position of the Moon; then pronounce such and such words; make a suffumigation of such and such leaves, in such and such a figure, and this or that thing shall come to passe.

c 1.202 Other Magical operations there are which they conceive may be performed by one of the fore-mentioned kinds, only these (say they) are performed for the most part by Women, as we find amongst them: for the bringing forth of Waters, if ten Virgins shall adorn themselves and put on red Garments, and leap in such manner that one shall thrust on the other, and this to be done going backwards and forwards, and afterwards shall stretch out their fingers towards the Sun, make∣ing certain Signes, this action being finished, they say that waters will issue forth. In like manner they write, that if fower Women &c. using certain words and certain gestures, by this action they shall divert hail from falling down. Many other such like vanities they mention all along their writings, which are to be performed by Women.

d 1.203 But none of these (as they imagine) can be performed without having respect and consideration of the Stars; for thy conceive that every Plant hath it's proper Star: they ascribe also certain Stars to all living Creatures and Metalls; Moreover these operations are pe∣culiar worships of the Stars, and that they are delighted with such an action, or speech, or Suffumigation, and for it's sake afford them what they wish. Hitherto R. Maimonides, who only hath preserved these remains of the antient Chaldaick superstition.

CHAP. III.

Of the Tsilmenaia (or Telesmes) used for Averruncation.

MOreover the Chaldaeans are by the Rabbies reported to have been the first that found out the secret power of Figures; neither was there any thing more celebrious than the Images of this kind made by them.

They are called in Chaldee and Persian Tsilmenaia, from the He∣brew Tselem, an Image: in Arabick, Talitsmam or Tsalimam, per∣haps from the same Root; rather than as some conjecture from the Greek word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

These Images were prepared under certain Constellations, for several purposes; some for Averruncation, others for Praediction.

Those that serve for Averrancation, some conceive to have been of later Invention, and ascribe them to Apollonius Tyanaeus; he indeed was the first amongst the Graecians that was famous for them: but it is most probable that he brought this Art out of the East, there being yet to be seen many of these Figures or Te∣lesmes throughout the whole Eastern part of the World; and some of them very antient, whicha 1.204 Gaffarel allegeth to confirm, that the Persians, or if you will, the Babylonians or Chaldaeans, were the first that found them out.

These the Greeks term also 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; and the ma∣kers of them Stoicheiomaticks.b 1.205 Ptolemy, The generable and corrup∣tible Forms are affected by the Celestial Forms: for which reason the Stoickeiomaticks make use of them, considering the entrance of the Stars into them: On which words Hali Aben Rodoan (or as the He∣brew translation Aben Giafar) writes thus. In this Chapter Ptolemy means to discover many secrets of Images, and that the Figures which are here below are correspondent to the like figurations above, which pre∣dominate over them: as for instance, the Celestial Scorpion predominates over the terrestrial Scorpions, and the Celestial Serpent over the Ter∣restrial Serpents, and the skilfull in Images (Stoicheiomaticks) observed, when a Planet was out of his Combustion, and entred into any of these Figures, then placing the Planet in the Horoscope, they en∣graved the Figure upon a stone, and having added what else was ne∣cessary, they fitted it for preservation, or destruction, as they pleas'd; and this power continued in the stone a long time after.

CHAP. IV.

Of the Tsilmenaia, used for Predi∣ction.

ANother kind there was of Tsilmenaia or Telesmes, used for Prediction: These Images (according to the description of a 1.206 R. Maimonides) they did erect to the Stars: of Gold to the Sun, of Silver to the Moon, and so distributed the Metalls and Climates of the Earth among the Stars, for they said, that such a Star is the God of such a Climate. There they built Temples, and placed the Images in them, conceiving that the Power of the Stars did flow into those Images, and that those Images had the faculty of understanding, and did give to Men the gift of Prophecy, and in a word did declare to them what things were good for them. So also they say of Trees which belong to those Stars, every Tree being dedicated to some Star, and planted to it's Name, and worshipped, for this or that reason, because the Spiritual Vertues of the Stars, are infused into that Tree, so that after the manner of Prophecy they discourse to Men, and speak to them also in Dreams.

The word Teraphim in the Sacred Scripture, amongst other signi∣fications, is sometimes taken for these Images, whenceb 1.207 Onkelos the Chaldee paraphrast renders it Tsilmenaia, with which the Syriack version agrees; The Septuagint 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, implying by all these Interpretations, that they were en∣dewed with the gift of praediction: which is no more than the Text it self confirms; forc 1.208 Ezekiel saith of the King of Babylon using Divination, that he consulted the Teraphim.

Of this kind are those Teraphim conceived to be, which Rachel stole from her father Laban; for he calls them his,d 1.209 Gods; the Copti••k version renders it, the greatest of his Gods: R. D. Kimchi conceives they were made by Astrologers to foretell things to come, and that they were Images whose figures we know not, by which the Antients were informed of future events, they being in some manner like the Oracles which often spake by the mouth of the Devil. R. Eliezer, that they were statues made in the figure of men under certain con∣stellations, whose influences (which they were capable of receiving) caused them to speak at some set hours, and give an answer to what∣soever was demanded of them. Aben Ezra, that they were made after the shapes of Men, to the end they might be capable of Cele∣stial influence (and in the same manner interprets he the Teraphim placed by Michol in David's bed.) Adding, that the reason why Rachel took them away, was not to take her father off from Idolatry; for if it were so, why then did she take them along with her, and not

rather hide them in the way neer his house: But by reason that her father was skilful in Astrology, she feared lest by consulting those Images and the Stars, he should know which way Jacob was gone. And S. Augustine,* 1.210 that Laban saith, why hast thou stoln my Gods? it is per∣haps in as much as he had said be divined,* 1.211 I divined the Lord blessed me because of thee,] for so the more antient Expositors interpret the word nichashti,* 1.212 and the Jews understand that place, of prescience, divination, or conjecture, as M^r. Selden observes.

Philo Iudaeus speaking of the* 1.213 Teraphim of Micah, fancies that Micah made of fine Gold and Silver three Images of young Ladds, and three Calves, and one Lion, one Dragon, and one Dove, so that if any had a Mind to know any secret concerning his Wife, he was to have recourse to the Image of the Dove which answered his Demands; if concerning his Children, he went to the Boys; if concerning Riches, to the Eagle; if concerning Power and Strength, to the Lion; if it anything concerned Sons and Daughters, he went then to the Calves; and if about the length of Years and Dayes, he was to consult the Image of the Dra∣gon. This, how light soever, shews that he also understood the Teraphim to be prophetical.

CHAP. V.

Theurgick Magick.

THe other part of the Chaldaick Magick is Theurgick: to which perhaps Plato more particularly alluded, when he definda 1.214 the Magick of Zoroaster, the service of the Gods. This they called alsob 1.215 the Method of Rites; the Works of Piety, and (as renderd by the Greeks) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Telestick Science and Telesiur∣gick. In what it did consist may be gathered from what Suidas saith of the two Iulians; Iulian (saith he) the Chaldaean, a Philosopher, father of Julian sirnamed the Theurgick; He wrote of Daemons four Books; they treat of Preservatives of every part of Mans Body; of which kind are the Chaldaick Telesiurgicks. And again, Iulian son of the afore-mention'd, lived under Marcus Antonius the Emperour, he also wrote Theurgick Initiatory Oracles in Verse; and all other secrets of the Science.

Thus the Telestick Science was conceived to procure a conversa∣tion with Daemons by certain Rites and Ceremonies, andc 1.216 to initiate or perfect the Soul by the power of materials here on Earth; for the su∣preme faculty of the Soul cannot by it's own guidance aspire to the sub∣limest institution, and to the comprehension of Divinity; but the Work of Piety leads it by the hand to God by illumination from thence; Plato indeed holds, that we may comprehend the ungenerate Essence by Reason and Intellect; but the Chaldaean asserts, that there is no other means for

us to arrive at God, but by strentghning the Vehicle of the soul by material Rites: for he supposeth that the soul is purified by stones, and herbs, and charms, and is rendred expedito for ascent.

It is likewise beneficial to the Body as well as to the Soul, for* 1.217 if a man shall give his mind to these, he shall not only render his soul unvan∣quishable by passions, but shall also preserve his body the better in health: for the usual effect of Divine illuminations is to consume the matter of the Body, and to establish Nature by health, that we be not seised either by Passions or Diseases.

CHAP. VI.

Theurgick Rites.

BY Theurgick or Telestick Rites they conceived that they could procure a communication with the good Daemons, and expul∣sion or averruncation of the bad.

The chief of these Rites was Sacrifice; concerning which, there is a remarkable passage ina 1.218 Iamblichus, who delivers the Chaldaick opinion thus: The Gods give those things that are truly good, to such as are purified by sacrifices; with whom also they converse, and by their communication drive away wickedness and passion far from them; and by their brightness chace from thence the dark Spirit; for the evill Spirits, when the light of the Gods cometh in, fly away as shadows at the light of the Sun: neither are they able any longer to disturb the pious sacrificer, who is free from all wickedness, perversness, and passion: but such as are pernicious, and behave themselves insolently in opposition to sacred Rites and Orders, these by reason of the imbecillity of their action, and want of power, are not able to attain to the Gods, but because of certain pollutions are driven away from the Gods, and associated with ill Daemons, by whose bad breath they are inspired, and depart thence most wicked, profane and dissolute; unlike the Gods in desire, but in all things resembling the bad Daemons with whom they converse daily. There men therefore being full of passion and wickedness, by the affinity that is betwixt them, draw the evil Spirits to them, by whom being quickly possest, they are again excited to all iniquity, one assisting and strengthning the other, like a Circle whose beginning and end meet.

Several other Rites they used also, which they conceived to be prevalent in evocation of these Daemons. They are allured (saith b 1.219 Gregorius Nicephoras) out of the Air and Earth by certain stones or pulse, or certain Voices or Figures, which they call Characters, invented by the Chaldaeans and Egyptians who first found out the proper dignos∣citive sign of every Daemon.

Some few of these are mention'd in the Chaldaick Oracles; as,

When thou seest the Terestial Daemon approach, Sacrifize the Stone Mnizuris, using invocation.

The Daemons (saith Psellus) that are neer the Earth are by Nature lying, as being far off from the Divine Knowledge, and filled with dark matter. Now if you would have any true discourse from these prepare an Altar and Sacrifize the Stone Mnizuris. This Stone hath the power of evocations, the other greater Daemon who invisibly approacheth to the ma∣terial Daemon will pronounce the true relation of demands, which transmits to the demandant the Oracle the vocatine name with the Sa∣crificing of the Stone.

Another of these Rites mentioned by the same Oracles, is that of the Hecatine Strophalus.

Labour about the Hecatine Strophalus.

The Hecatine Strophalus (saith Psellus) 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 Invocati∣ons. These they use to call Iynges whether it be round or triangle 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 ha∣ving 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.

No little Efficacy was attributed to certain words used in these Rites, which the Chaldaick Oracles expresly forbid to be changed.

Never change Barbarous names.

There are certain names (saith Psellus) among all Nations delivered to them by God; which have an unspeakable Power in Divine Rites, change not these into the Greek Dialect; As Seraphim and Cherubin, and Michael and Gabriel: These in the Hebrew Dialect have an unspeak∣able Efficacy in Divine Rites; but changed into Greek names are in∣effectual.

CHAP. VII.

Apparitions.

THe Apparitions procured by these rites are of two kinds. a 1.220 The First is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Super-inspection (in respect to the initiated person:) When he who orders the Divine Rites seeth a meer Apparition, (as for instance) of light in some figure or form, concerning which the Chaldaickb 1.221 Oracle adviseth, that if anyone sees such a light, he apply not his mind to it, nor esteem the voyce pro∣ceeding from thence to be true.c 1.222 Sometimes likewise to many initiated persons there appeares whilst they are sacrificing some Apparitions in the shape of Dogs and several other Figures. These are apparitions of the

passions of the Soul in performing Divine Rites, meer appearances, ha∣ving no substance, and therefore not signifying any thing true.

The Second is calledd 1.223 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 self inspection, this is when the initiated person seeth the Divine Light it self without any figure or form: This the Oracle calls 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉e 1.224 Sacro-sanct, 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.f 1.225 This will not de∣ceive the initiated person, but whatsoever question you shall propose, the answer will be most true.

When thou seest (saith the Oracle) a Sacred fire, without Form, shining flashingly through the depths of the whole World, Hear the voice of Fire.

g 1.226 When thou beholdest the divine Fire void of Figure brightly gliding up and down the World, and graciously smiling, listen to this voice, as bringing a most perfect Praescience.

Buth 1.227 these things which appear to initiated persons as Thunder, Lightning, and all else whatsoever, are only Symbols or Signes, not the Nature of God.

CHAP. VIII.

Material Daemons how to be repuls'd.

AS it is one property of Theurgy to evocate and procure a con∣versation with good Daemons, so is it another, to repulse and chase away the Material Daemons, which as they conceive may be effected several wayes; either by words, or actions.

By Words: For (asa 1.228 Marcus delivers the Chaldaick opinion) these Material Daemons fearing to be sent to Abysses and Subterraneal places, and standing in awe of the Angels who send them thither, If a Man threaten to send them thither, and pronounce the names of those Angels whose office that is, it is hardly to be expressed how much they will be affrighted and troubled; so great will their asto∣nishment be, as that they are not able to discern the person that menaces them, and though it be some old Woman, or a little old Man that threatens them, yet so great is their fear, that commonly they de∣part as if he that menaces were able to kill them.

By actions: For the Bodies of Daemons (saith the sameb 1.229 Author) are capable of being struck, and are pained thereby; Sense is not the property of Compounds, but of Spirits; That thing in a Man which feel∣eth, is neither the Bone, nor the Nerve, but the Spirit which is in them: whence if the Nerve be press'd or seized with cold or the like, there ariseth pain from the Emission of one Spirit into another Spirit; for it is impossible that a compound Body should in it self be sensible of pain, but in as much as it partaketh of Spirit, and therfore being cut into pieces, or dead, it is absolutely insensible; because it hath no

Spirit. In like manner a Daemon being all Spirit is of his own Nature sensible in every part; hee immediately seeth and he heareth; he is ob∣noxious to suffering by touch; being cut assunder he is pained like Solid Bodies; only herein differing from them, that other things being cut assunder can by no meanes or very hardly be made whole again, whereas the Daemon immediately commeth together again, as Air or Water parted by some more solid Body. But though this Spirit joyns again in a moment, neverthelesse at the very time in which the dissection is made it is pained; for this reason they are much affraid of swords, which they who chase them away knowing, stick up pointed Irons or swords in those places where they would not have them come, chasing them away by things Antipathe∣tical to them, as they allure them by things Sympathetical.

From these Material Daemons,* 1.230 upon those that worship them, descend certain Fiery irradiations, like those we call falling Stars, gliding up and down; which those mad persons term apparitions of God; but there is nothing true, firm or certain in them, but cheats, like those of Iuglers, which the common people term wonders, because they deceive the eye;* 1.231 for being removed far from the beatitude of Divine life, and destitute of In∣tellectual contemplation, they cannot praesignify futures, but all that they say or shew is false and not solid, for they know beings 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 by their outsides, but that which knoweth futures particularly, useth Notions indi∣visible and not figured.

THE FOURTH SECTION.

Of the Gods, and Religious worship of the Chaldaeans.

IN the last place, (as to the Explication of the Chaldaick Doctrine, especially of that part which concerned their Ashaphim) it is necessary we give accompt of the Gods of the Chaldaeans, and of their Religious wor∣ship.

And though Mr. Selden hath reduced all the Asiatick Gods under the common name of Syrian, in his Excellent Treatise upon that Subject; yet we shall take notice of such onely as were proper to Assyria, (whether as being worshipt no where else, or from thence brought into Syria and other Countries:) conceiving the rest nothing pertinent to the Chaldaeans or Babylonians.

The Religious Worship of the Chaldaeans may be reduced to three kinds; The first, a worship of the true God, but after an Ido∣latrous manner: The second, of Daemons, or Spirits: The third, of the Celestial Bodies, and Elements.

CHAP. I.

Of their Idolatrous Worship of the True God.

THe first kind of the Chaldaick Worship, was of the True God, though after an Idolatrous manner: The Author of the Chaldaick Summary affirms, that they held one principle of all things, and declare that it is one and good. That by this one and good they meant the true God, (to whom alone those attributes be∣long) may be gathered froma 1.232 Eusebius, who saith, (speaking doubtless of the Followers of Zoroaster) that in the first place they conceive God the Father and King ought to be ranked; for this reason the Delphian Oracle attested by Porphyrius, joyns them with the Hebrews;

Chaldees and Iews wise onely, worshipping Purely a self-begotten God and King.

but (notwithstanding the Oracle) that this Worship, though of the True God, was Idolatrous, is beyond doubt: so as to them might be applied what St. Paul saith of the Romans,a 1.233 when they knew God they glorified him not as God, butb 1.234 changed the glory of the un∣corruptible God into an Image made like to corruptible man.

The Name and Image whereby they represented the Supreme God was that of Bel, as appears by the prohibition given by God himself not to call him so any more:c 1.235 Thou shalt call me no longer Baali; Bel with the Chaldaeans is the same as Baal with the Phoeni∣cians, both derived from the Hebrew Baal, Lord; this Bel of the Babylonians is mention'd by the Prophets Esay and Ieremy: They who first translated the Eastern Learning into Greek, for the most part interpret this Bel by the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Iupiter. So Herodotus, Dio∣dorus, Hesychius, and others: Berosus (saith Eusebius) was Priest of Belus, whom they interpret (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) Iupiter; the reason of which seems to be, for that Bel was the chief God with the Chaldaeans, as Iu∣piter with the Graecians, who by that name meant the true God, as the Chaldaeans by the other; for to him St. Paul applies that hemi∣stick of Aratus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, (for we are also his off-spring,) which hath reference to the first Verse,* 1.236 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. And upon these words of St. Peter, worship ye God, but not as the Grae∣cians, Clemens Alexandrinus observes,* 1.237 that he saith not, worship not the God whom the Graecians, but as the Graecians: he changed the manner of the worship, but preached not another God.

The Temple of this Iupiter Belus at Babylon, is exactly described by Herodotus an eye-witness,* 1.238 in whose time it was yet extant, thus; The gates were of Brass; the Temple it self square; every side two fur∣longs broad. In the midst of the Temple there was a solid Tower (not hollow) of the thickness and height of a Stadium; upon which there was set another, and another upon that, and so on to eight: on the out∣side of these were st••••rs, by which to go up to every one of them; in the midst of the stairs were seats for such as went up, to rest themselves: in the highest Tower there was another Temple (or Chapel,) and in it a Bed sumptuously furnisht, and a Table of Gold; but neither in this was there any Statue, nor doth any personly here a-nights except one wo••an, a foreiner, of whom the God makes choice above all other, as the Chal∣daeans who are Priests of this God averr: for they say (though I hardly credit it) that the God hi••self comes into this Temple, and rests in this Bed: There is moreover in this Temple another lower Cha∣pel, in which there is a great Statue of Jupiter all of Gold, sitting; and beside it a Table and Bench all of Gold also; in so much that the Chaldaeans value it at 800 Talents: Likewise without the Chapel there is an Altar of Gold, and another Altar very great, upon which are sacrifized Sheep of full growth, for upon that of Gold it is not law∣ful to sacrifize any but Sucklings; On this greater Altar the Chaldaeans burn yearly Frankinsence to the value of a hundred thousand talents, in sacrifice to their Gods. There was also at the same time in this Temple

a Statue 12 Cubits high, of massy Gold, which I saw not, but take upon the report of the Chaldaeans: this Statue Darius son of Hystas∣pes had a great mind to take, but durst not; but his son Xerxes after∣wards took it, and slew the Priest who forbad him to stir it: Thus was this Temple built and beautified, besides infinite gifts and presents. Hi∣therto Herodotus: he terms the Priests of Belus Chaldaeans; and R. Maimonides ass••rts the Chaldaean Idolaters to be the same with the Prophets of Baal.

The Festival of Bel is mention'd 2 Kings 10. 20. his Oracle by Arrian; the same which Step••anus means saying, The Chaldaeans had an Oracle which was no less in esteem with them, than that at Delphi was with the Graecians.

CHAP. II.

Worship of other Gods, Angels and Daemons.

THe second kind of their Religious Worship, was that of other Gods, Angels and Daemons; Next the Supreme God (saith Eusebius, delivering their opinion) there followeth a multitude of other Gods; Angels and Daemons. These Gods they distinguish'd into several Orders, Intelligibles; Intelligibles and Intellectuals; Intelle∣ctuals; Fountains; Principles; Unzoned Gods; Zoned Gods; Angels and Daemons. To the Worship of these belongs what we have al∣ready delivered concerning their Theurgy.

CHAP. III.

The Chaldaean Worship of the Caele∣stial Bodies.

THe third kind of Idolatrous Worship used by the Chaldaeans and Babylonians was of the Celestial Bodies; into which, Maimonides saith,* 1.239 they fell soon after the Floud: perhaps occasion'd by their continual addiction to Contemplation of them; and grounded upon Observation of the great Benefits communicated to Man-kind by their Influence.

The Levitical Law, in prohibiting this Idolatry, sets down the particulars of of it,* 1.240 Lest thou lift up thine eyes unto Heaven, and when thou seest the Sun, and the Moon, and the Stars, even all the Host of Heaven, shouldst be driven to Worship them and serve them.* 1.241 And of the Jewish Idolaters put down by Iosiah (besides those that burnt

Incense to Baal, of whom already) are reckon'd those that burnt In∣cense to the Sun and to the Moon, and to the Planets (or Signs, Maza∣loth) and to all the Host of Heaven. This doubtless they learned of their Nighbours the Assyrians, of whom the Prophet Ezekiel com∣plains that they doted.

CHAP. IV.

Of the Sun.

THe Sun and Moon are first named and distinguished from the rest; with them perhaps this kind of Idolatry began, be∣fore it came to be applied to any of the other Stars;* 1.242 for in the most antient mention of it, (which is by Iob a Neighbour to the Chal∣daeans) we find these two only named: That the Chaldaeans esteemed these the principal is confirm'd by R. Maimonides,* 1.243 who saith, They held the rest of the seven Planets to be Gods, but the two Luminaries the greatest.

But of these (adds Maimonides) they held the Sun to be the greatest God.* 1.244 What he further relates in confirmation hereof, out of the Books of the Sabaeans concerning Abraham and the like, was delivered for∣merly. Of the Assyrian Idols dedicated to the Sun, Macrobius mentions three, Adad, Adonis and Iupiter Heliopolites.

Adad (saith he) signifieth one;* 1.245 this God they adore as the most power∣ful, but they joyn with him a Goddess named Atargatis, ascribing to these two an absolute power over all things; by these they mean the Sun and the Earth; that hereby they understand the Sun, is manifest, for the Image of Adad is very fair, and hath beams bending downwards, to shew that the power of Heaven consists in the beams of the Sun, sent down upon the Earth. The Image of Atargates hath beams erected; to shew that the Earth produceth all things by the power of the beames sent from above: Thus Macrobius; but whereas he saith that Adad signifieth one, either he himself is mistaken, or his Text depraved, for (as Mr. Selden observes) with the Syrians,* 1.246 and Chaldaeans or Assyrians, Chad, from the Hebrew Achad, signifieth one; but Adad or Adod which in the Scripture is Hhadad is of a different spelling; Drusius reads (in Macrobius) Hhada, which signifieth One in Syriack. Of this Idol perhaps is the Prophet Isaiah to be understood,* 1.247 They that san∣ctify and purify themselves after One in the midst of the gardens, dedicated to that Idol behind the Temple; Subintelligendum enim Templum, pone Templum saith Ioseph Scaliger.

Adonis is derived from Adon,* 1.248 Lord. That Adonis is the Sun (saith Macrobius) is not doubted, upon view of the Religion of the Assyrians, with whom Venus Architis (now worshipt by the Phoenicians) and Adonis were held in great veneration: For the Naturalists worshipped

the Superio••r Hemisphear of the Earth, in part whereof we dwell, by the name of Venus; the inferiour they called Pro••erpina. Hereupon amongst the Assyrians or Phoenicians the Godd••ss is introduced mourn∣ing, because the Sun in performing his Annual Course passeth through the twelve Signs of the Inferiour Hemisphear; for of the Signs of the Zodiack six are esteemed superiour, six inferiour; And when he is in the inferiour, and consequently makes the dayes shorter, the Goddess is believ'd to mourn, as if the Sun were snatch'd away by Death for a time, and detained by Proserpina the Goddess of the inferiour part, and of the Antipodes; Again they conceive that Adonis is restor'd to Venus when the Sun surmounting the six stars of the inferiour Order begins to illuminate our Hemisphear, and lengthen the light and dayes.

The last is Iupiter Heliopolites;* 1.249 The Assyrians (saith the same Author) under the name of Jupiter worship the Sun (whom they style 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) with extraordinary ceremonies: The Image of this God was taken from a Town in Aegypt, named Heliopolis also, at what time Senemus, perhaps the same as Senepos, reigned over the Aegyptians; it was brought thither by Oppias Ambassador of Dele∣bois King of the Assyrians, and by the Aegyptian Priests, the chief of whom was Parmetis; and having been a long time kept by the Assyrians, was afterwards removed to Heliopolis (in Aegypt) the reason of which, and why being caried out of Aegypt it was brought back into the place where now it is, and where it is worshipt with Rites that are more Assy∣rian than Aegyptian, I forbear to relate, as being nothing pertinent to our purpose. That this Jupiter is the same with the Sun, appears as well by their Religious Rites, as by the fashion of the Image, for it's being of Gold (of which Metall Maimonides describes those Telesmes to have been which the Chaldaeans made to the Sun) and without a Beard, is sufficient argument hereof. The right hand is lifted up, holding a Whip like a Charioteer, the left holds a Thunderbold and some ears of Corn, all which denote the consociate powers of Jupiter and the Sun. Moreover the Religion of this Temple is excellent for Divinati∣on, which is ascribed to the power of Apollo, who is the same with the Sun: Likewise the Image of the Heliopolitane God is caried on a Beer, as the Images of the Gods are caried at the Solemnity of the Games of the Circensian Gods; Many Nobles of that Countrey follow, their heads shaved, they themselves pure by a long Chastity; they are driven by Divine Inspiration, not as they will themselves, but whither the God caries them. This God they consult even absent, by sending Table••books sealed up, and he writes back in Order to the questions in∣serted in them: Thus the Emperour Trajan being to go out of that Coun∣trey into Parthia with his Army, at the request of his Friends zealous in this Religion, and who having had great experiments in this kind, perswaded him to inquire concerning the successe of his expedition, pro∣ceeded with Romane prudence, lest there might be some deceit of man it, and first sent the Table-books sealed up, requiring an answer in writing: The God commanded paper to be brought, and ordered that it should be

sent to him, blank: to the astonishment of the Priests. Trajan received it with admiration, for that he also had sent a blanck Table-book to the God. Then he took another Table-book, and wrote in it this question, whether having finished this War, he should return to Rome; ••his he sealed up: The God commanded a Centurial Vine, one of those gifts that were in the Temple, to be brought, and to be cut into two pieces, and wrapt up in a Napkin and sent. The event appeared manifest in the death of Trajan, his bones being brought back to Rome: for by the fragments, the kind of Reliques (his bones,) ••y the token of the Vine, the future chance was declared. Hitherto Macrobius.

To these adde Bel or Belus, a name though more peculiar to the Supreme Deity, yet common to many of the Chaldaean Gods, and amongst others to the Sun,* 1.250 as Servius witnesseth. In Punick lan∣guage (saith he) God is named Bal; but amongst the Assyrians he is called Bel, and by a certain mystical reason, Saturn and the Sun.

CHAP. V.

The Chaldaean Worship of the Moon.

THe Moon was worshiped by the Chaldaeans under many names, all which are Feminine; and the greater part answe∣rable to those of the Sun (last mentioned) which seems to confirm what R. Maimonides delivers of them,* 1.251 that they held the seven Planets to be Gods and Goddesses, Male and Femal, maried to one another.

Now as the Chaldaeans (or rather They who first translated the Chaldaick Learning into Greek) amongst other names applyed to the Sun those of Iupiter and Adonis, in like manner did they give to the Moon the correspondent attributes of Iuno and Venus.

To Iuno belong Ada and Belta, for so interpreted by Hesychius; a 1.252 Ada, Iuno, with the Babylonians;b 1.253 Belthes, Iuno or Venus. Both which are doubtlesse no other than the Feminine names answerable to Adad and Bel, two names of the Sun. That by Iuno Mytho∣logists sometimes understand the Moon, the Learnedc 1.254 M^r. Selden confirms by the old form of incalation which the Roman Priests used at the Nones of every Moneth, dies te quin{que} calo Iuno no∣vella (or covella, Caelestis.) To this Iuno perhaps may more proper∣ly be referred what Iulius Firmicus applies to the Air; The Assy∣rians (saith he) ascribed the principality of the Elements, to the Air, the Image whereof they worshipped, styling it by the name of Juno or Ve∣nus the Virgin; Whom the Quires of their Priests worshipped with effeminate Voices and Gestures, their skin smoothed, and their habit after the fashion of Women; thus he; But that the Assyrians worshipped the Element of Air is not else where easily found; what de adds concerning their immodest Rites, seems rather of affinity with those of Venus, as described by other Authors.

To Venus (taken for the Moon) belong the names Mylitta and Alilat. They learnt (saith Herodotus speaking of the Persians) of the Assyrians and Arabians to Sacrifize to Urania: the Assyrians call Venus Mylitta,* 1.255 the Arabians (our Sabaeans) Alilat. Thus Herodotus; who indeed seems to make this Mylitta distinct from the Moon; (of whom he had spoken a little before) but that by Alilat was meant no other, is evident from it's Etymology from Lail Night. The Antients (saith Sihal Assemon) amongst many other false Gods, ser∣ved one whom they called Alilath, and affirmed that she is the Moon, as being the Mistriss and Queen of the Night.

CHAP. VI.

The Chaldaean worship of the Planets.

THe rest of the Seven Planets (asa 1.256 Maimonides saith) they held to be Gods also. To Saturn, whom Diodorus (if the Text be not depraved, which I suspect) affirms they held to be the chiefest of the five, they gave the common name of Bel. Eusebius, in the 28^th year of Thara; Belus the first King of the Assyrians died; whom the Assy∣rians styled a God; others call him Saturn; and Servius, cited else∣where, b 1.257 In the Punick language God is named Bal; but amongst the Assyrians he is called Bel, and by a certain Mystical reason, Saturn and the Sun.c 1.258 Whence Theophilus Patriarch of Antioch, Some wor∣ship Saturn as a God; and call him Bel, and Bal; this is done chiefly by those who dwell in the Eastern Climates, not knowing who Saturn is, and who Belus.

Some conceive that the more particular name of this Planet was Chiun or Remphan:* 1.259 of which the Prophet Amos, But ye have born the Tabernacle of your Moloch and Chiun your Images, the Stars of your God which ye made to yourselves: Which text S^t. Stephan renders thus,d 1.260 Yea, ye took up the Tabernacle of your God Remphan, Figures which ye made, to worship them; What is in the Hebrew Chiun, the Greek renders Remphan. By Chiun Aben Ezra understands the Planet Saturn, whom Plautus also, as Petitus observes, calls Chiun: Rephan (as Kircher attests) is used in the Coptick language for the same Planet.

Of Iupiter (having spoken already in treating of Bel and the Sun, to both which this name was applied,) there is little more to be said.

Mars (as the Author of Chronicon Alexandrinum relates) was first owned as a Deity by the Assyrians: the Assyrians saith he were the first who did erect a Column to Mars, and adored him as a God; They gave him the common name of Belus, whence the Babylonian Belus is by Hestiaeus interpreted 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Iupiter Martius.

But a more particular name of Mars was that of Azizus, under which he was worshipped together with Mercury in the Temple of the Sun at Edessa a City of Mesopo••omia. They who inhabit Edessa (saith Iulian) a region of a long time Sacred to the Sun, place together with him in the Temple Monimus and Azizus. That by Monimus they understood Mercury, by Azizus Mars, and that both these were assessours to the Sun, Iulian acknowledgeth to have learned of his Master Iamblicus.

Some there are who refer the Idol Negal (brought by the Sama∣ritans out of Assyria) to this Planet,* 1.261 for the Rabbies fancy this Idol to have been in the form of a Cock: Now the Cock being * 1.262 Sacred to Mars, and styled his Bird, in regard of it's couroge, hence * 1.263 they infer that Mars was represented under that form, as Venus under that of the Hen by the Idol Succoth Benoth.

Venus was worshiped by the Assyrians and Chaldaeans under many names: Three of which we find in Hesychius: The first Belthes (or rather Belta) which he Interprets Iuno and Venus. This was a name common to the Moon also, and spoken of formerly.

The next, Delephat, a name more appropriate to Venus than the former, as appears by it's Etymology, from the Syriack word Del∣pha coition.

The last Myleta, as Hesychius reads, who adds, the Assyrians (so called) Urania. Herodotus writes it Mylitta: They Learned (saith he, speaking of the Persians) from the Assyrians and Arabians, to sa∣crifize to Urania: The Assyrians call Venus Mylitta, the Arabians Alilat. Of which two names, though Alilat (as was observ'd heretofore) was given to the Moon also; yet that of Mylitta seems peculiar to Venus, it being no other (as Scaliger observes) than the plain Syriack word Mylidtha, generative or prolifick: Venus gene∣trix. With this Etymology well suit the Rites belonging to the Idol;* 1.264 of which thus Herodotus: The Babylonians have one abhomi∣nable Law; every Woman of that Countrey, must once in her life sit in the Temple of Venus, and there accompany with a stranger. Some of the Richer sort not deigning to associate themselves with the rest of ordinary quality, are caried thither in covered Chariots: and stand before the Temple, a long train of attendants coming after them; the greater part do in this manner; there are many Women sitting in the Temple of Venus Crowned with Garlands of Flowers, some co∣ming, others going: There are also several passages distinguished by cords, which guide the strangers to the Women; of whom they make choice as they best like; No Woman being once set there, returns home, untill some stranger hath cast money in her lap, and taking her aside, lain with her. The stranger who offers this money must say, I invoke the Goddess Mylitta for thee; the Assyrians call Venus Mylitta; the money she must not refuse whatever it be; for it is Sacred: Neither may the Woman deny any man, but must follow him that first offers her money, without any choice on her part. As soon as she hath lain with

him, and performed the Rites of the Goddess, she returns home, nor from thence forward can be allured by any price whatsoever. Such as are handsome are the soonest dismist; but the deformed are forced to stay longer before they can satisfy the Law; sometimes it happens that they attend a whole year, or two, or three in expectation. Hitherto Herodotus, of which Custome some interpret the words of the Prophet Baruch concerning the Chaldaean Women, The Women sit in the wayes guirded (or rather surroundred 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) with rushes; and burn straw; and if one of them be drawn away and ly with such as come by, she casteth her Neigbour in the teeth, because she was not so worthily reputed, nor her cord broken.

To these add Succoth benoth,* 1.265 an Idol made by the Men of Ba∣bylon: the signification of the word being the tents of the daughters. Some conceive that hereby were meant those Tents or Partitions by Chords described by Herodotus, in which the Women sate to per∣form the Rites of Ve••us Mylitta; Venus being, as Mr. Selden is of opinion, derived from Benoth: but from the words of the Sacred Text, it is manifest, that by Succoth Benosh was meant rather an Idol, than Temple or Tents. The Rabbies fancy it to have been in form of a Hen and Chicken,* 1.266 For as they called a Hen Succus, that is covering, so they called Hens Succoth, as brooding and covering, and Benosh they interpreted her Chickens, which she useth to cover with her wings. Whence Kircher expounds it of Venus Mylitta.

CHAP. VII.

Of the Other Stars.

NOr were the Planets only but the Signs and all the rest of the Stars esteemed Gods by the Chaldaeans: for they burnt In∣cense to the Mazaloth and to all the rest of the Host of Heaven.* 1.267 Mazal is a Star: they called the Signs the twelve Mazaloth: the Zodiack the Circle Mazaloth; and sometimes changing 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 into 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Mazaroth; the Septuagint renders it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which Suidas in∣terprets, the Constellations called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Signs. This agrees with what Diodorus reports of the Chaldaeans, that they held the principal Gods to be twelve,* 1.268 to each of which they attributed a Moneth, and one of the Signs of the Zodiack.

That they worshipped the rest of the fixed Stars as Gods also, is implied by the Sacred Text last cited, which adds, and to all the Host of Heaven; and is more expr••sly asserted (amongst others) by Diodorus,* 1.269 who in his account of their Doctrine affirms, that as they called the Planets Interpre••ers, so of the other Stars, they called some the Iudges of all things, others consiliary Gods; as we shall shew more particularly, when we come to speak of their Astro∣logy:

Neither is it to be doubted, but that as they owned some of the fix'd Stars by these common titles of dignity Iudges and Consel∣lers, so to the principal of them they att••ibuted particular names and Idols, as well as to the Planets; And since the Chaldaick polytheism was not (like that of the Greeks) founded upon an Imaginary Mythology, (though later Writers treat of it after the same manner) but had reference to the Celestial Bodies, which they Worshipped under several Names and Idols; It is no less probable than consonant to the Chaldaick Doctrine, that those other Assyrian Idols, (Ashim, Nibhaz, Tartak, Adrammelek, Anammelek, Nisroch,) mention'd in the Scripture, were of the same kind with the rest, and belonged to several others of the Stars; But this conjecture is not easily evinc'd, in regard that there is little extant of those Idols more than the bare mention of their Names.

CHAP. VIII.

Of Fire.

THere are who reckon the Elements amongst the Gods which the Chaldaeans Worshipt: That they had a particular de∣votion to the Fire, is certain; by it as some conceive they repre∣sented the supreme God; as others, the Sun; the ground of which Analogy we delivered formerly.

Concerning this Pyrolatry of the Chaldaeans there is a memorable passage related bya 1.270 Ruffinus; The Chaldaeans in the time of Constan∣tine the Great travelled all over the Earth to shew all men that their God excell'd all other Gods, for they destroyed all the Statues of other Gods by their Fire; At length coming into Aegypt, and making this challenge, the Aegyptian Priests brought forth a large Statute of Nilus, filling it (for it was hollow) with store of water, and stopping up the holes it had (which were many) with wax so artificially, that it kept in the water, but could not hold out against the fire. [b 1.271 Suidas relates this something differently, as performed by a Priest of Canopus, who taking off the Head of an old Statue, put it upon a water-pot, which (stopping the holes with wax) he painted over, and set up in the room of Canopus.] The Chaldaean began the contest with much rejoycing, and put fire round about the Statue; the wax melted, the holes opened, the water gushing forth put out the fire, and the Chaldaeans were laugh'd at for their God.

CHAP. IX.

Of the Air, and Earth.

OF the Air thusa 1.272 Iulius Firmicus, The Assyrians ascribed the principality of the Elements to the Air, the Image whereof they worshipped, stiling it by the name Venus the Virgin; whom the Quires of their Priests worshipped with effeminate voices and gestures; their Skin smoothed, and their Habit after the fashion of Women.

As for the Earth,b 1.273 Macrobius saith, They worshipped the superiour Hemispear of it, in part whereof we dwell, by the name of Venus; the inferiour Hemisphear of the Earth they called Proserpina; More of this Mythology, rather Phoenician than Assyrian, and perhaps more Graecian than either, see in Macrobius. Thus much concerning the Doctrine of the Chal••aeans.

THE SECOND BOOK.

Of the Persians.

BEyond Chaldaea, to the South, on one hand lies Persia, on the other, Arabia. Philosophy (or Learning) was communicated to both these Countries by their neigh∣bours, the Chaldaeans. Zoroaster, saitha 1.274 Plutarch, in∣stituted Magi amongst the Chaldaeans, in imitation of whom, the Persians had theirs also. Persia is the most considerable Kingdom of Asia; bounded, on the North, by Media; on the East, by Cilicia; on the West, by Susiana; on the South, by part of the Persian Gulf.

THE FIRST PART.

The Persian Philosophers, their Sects and Institution.

SECT. I.

Of the Persian Philosophers.

CHAP. I.

Of the Persian Zoroaster, Institutor of Philosophy amongst the Persians.

THe Persian Learning is generally acknowledg'd to have been instituted by Zarades, Zaradussit, or Zoroaster: but this name, (as we observ'd formerly,) seems to have been commonly attributed to such persons as were eminently Learned.

Who therefore this Zoroaster was, ora 1.275 about what time he lived, is uncertain.b 1.276 Laertius stiles him a Persian;c 1.277 Clemens Alexandrinus, a Mede;d 1.278 Suidas, a Perso-Mede: whence it may be argued, that he was not of so great Antiquity, as most Authors conceive. For we find the word Persian no where used before the Prophet Ezekiel; neither did it come to be of any note, until the time of Cyrus. The later Persians, saithe 1.279 Agathias, affirm, he lived under Hystaspes, but simply, without any addition, so as it is much to be doubted, nor can it be certainly known, whether this Hystaspes were the father of Darius, or some other. Hystaspes the father of Darius was contemporary with Cyrus, neither doth it appear, that the Persian Zoroaster liv'd much earlier.

But at what time soever he liv'd, saithf 1.280 Agathias, he was the Author, and Introducer, of Magical Religion, amongst the Persians, and chang∣ing their old form of Sacred Rites, he introduced several opinions. So likewiseg 1.281 the Arabick Historiographer, Zaradussit not first institu∣ted, but reform'd the Religion of the Persians and Magi, it being divi∣ded into many Sects.

A fabulous tradition of the occasion and manner thereof related by the Persians themselves, receive fromh 1.282 Dion Chrysostome, They say, that through love of Wisdom, and Iustice, he withdrew him from men, and lived alone in a certain mountain; That afterwards leaving the mountain, a great fire coming from above, did continually burn about him; That hereupon the King, together with the Noblest of the Persians, came nigh him intending to pray to God; That he came out of the fire unharmed, appeared propitiously, bidding them to be of good cheer, and offered certain sacrifices, as if God had come along with him into that place; That from thenceforward he conversed not with all men, but with such only as were naturally most addicted to truth, and capable of the knowledge of the Gods, whom the Persians called Magi.

To this Persian Zoroasteri 1.283 Suidas ascribes, Of Nature, four Books; Of precious Stones, one; Astroscopick Apotelesmes, five;k 1.284 Eusebius, a Sacred collection of Persicks, which, by the fragments he cites, seems to have treated of the Persian Religion. These some attribute to the Chaldaean Zoroaster; others, to some other, not any with greater certainty than the rest.

CHAP. II.

Of Hystaspes, a great Improver of the Per∣sian Learning.

THe Doctrine of the Persian Magi was much augmented by Hystaspes. He was (according toa 1.285 Herodotus) of Achaemenia, a Region of Persia, son of Arsames, or, (as other Editions) Arsaces;

he lived in the time of Cyrus, whose dream concerning Darius, the eldest son of Hystaspes, prognosticating his being King of Persia, together with the discourse betwixt Cyrus and Hystaspes concerning it, is related byb 1.286 Herodotus. Darius the son of this Hystaspes was born in the 4165. year of the Iulian period, and was almost 20. years old a little before Cyrus died. About the same time also,c 1.287 Hystas∣pes and Adusius joyning together conquer'd all Phrygia bordering upon the Hellespont, and taking the King thereof, brought him pri∣soner to Cyrus.

Hystaspes was, (asd 1.288 Ammianus Marcellinus affirms) a most wise person, who adds, that boldly penetrating into the inner parts of upper India, he came to a woody Desert, whose calm silence was possess'd by those high Wits the Brachmanes. Of these he learnt the discordant con∣cord of the motions of the Stars, and of Heaven, and of pure Rites of Sacrifice, which, returning into Persia, he contributed as an addi∣tion and complement to Magick.

CHAP. III.

Of Osthanes, who first introduced the Persian Learning into Greece.

THe Persian Learning, (asa 1.289 Pliny affirms,) was first commu∣nicated to the Grecians by Osthanes. The first, saith he, that I find to have commented upon this Art (Magick) is Osthanes, who ac∣company'd Xerxes King of the Persians in the War which he made upon Greece. Zerxes set out from Susa upon this expedition in the beginning of the fourth year of the 74. Olympiad, though Diodo∣rus Siculus, confounding the transactions of two years in one, re∣lates this done in the first year of the Olympiad following.b 1.290 Hero∣dotus affirms, that this provision was in making the three whole years before this year; but with a note premised in the precedent Chapter, which cannot consist with the exact course of the times. For, saith he; From the subduing of Aegypt, he was full four years in gathering an Army, and in making his preparations, and in the beginning of the fifth year, he began to march with a huge Army; for indeed he set out from Susa, in the beginning of the fifth year, not from his subduing of Aegypt, but from his coming to the Crown. So that bothc 1.291 Iustine out Trogus, and Orosius following him do unadvisedly attribute five years: but most absurdly, doth Iulianus, in his first Oration of the praises of Constantine, say, that he was ten years in making this preparation. But more Ingenuous than all those, (yet not over exquisite in his accompt) isd 1.292 Libanius, where he saith, that, between Darius and Xerxes there was ten years time spent in making this preparation against Greece, since we have for∣merly

shew'd out of Plato, that from the fight at Marathon, to the fight▪ of Salamis, which was fought in the first year of the 75. O∣lympiad (almost a full year after Xerxes his setting out from Susa) there were only ten years run out.

Hence it appears that Pythagoras and Plato, who where prece∣dent in time to Osthan••s, and in their Travels conversed with the Persian Magi, were not fully acquainted with the depth of their Sciences, or else being more res••rv'd forbore to communicate them, otherwise than as intermingled with those which they appro∣priated to themselves.

e 1.293 Pliny adds, that Osthanes, whilst be accompany'd Xerxes into Greece, scatter'd the seeds as it were of this portentuous Art (Magick) where∣with he infected the World, all the World whither soever he went; and it is cer••ain, that this Osthanes chiefly made the Grecians not desirous, but mad after his Art. Thus Pliny, alluding to Goetick Magick, of which the Author of thef 1.294 Treatise 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, asserts the Magi to have been wholly ignorant. Andg 1.295 Arnobius affords him a bett••r character, that he was chief of the Magi, both for eloquence and action; that he made address to the true God with due veneration; that he knew the An∣gels did wait upon the true God, and the like.

By Osthanes (as we said) the Persian Learning was brought into Greece, and therefore we shall not proceed further in our inquiry af∣ter the Professors of it amongst the Persians.

SECT. II.

The Institution, and Sects of the Per∣sians.

CHAP. I.

The Persian Magi their Institution.

ALl Professors of Learning amongst the Persians were termed Magi.a 1.296 Laertius, It is said, that Philosophy and its original from the Barbarians, since among the Persians were Magi; amongst the Babylonians, or Assyrians, the Chaldaeans; and Gym••oso∣phists amongst the Indians; amongst the Celtae and Gallatae, were those who were called the Druides, or Seninothei, as Aristotle, in his Trea••ise Magicum, and Sotion, in the 23. chap. of his Succession, affirms. Hence b 1.297 Suidas, Magi amongst the Persians were Philosophi and Philothei. But, their principal study and employment consisting in Theology and

Religious Rite, Magus is more frequently interpreted a Priest. A∣mongst the Persians, saith ^c Porphyrius, those wise persons who were em∣ploy'd about the Divinity, and served him, were called Magi; this is the signification of Magus in their Dialect. Andd 1.298 Apuleius, Magus in the Persian Language, signifieth the same as Priest in ours. Hesychius, A worshipper of God and a Theologist, and a Priest, is by the Persians stiled Magus.

Some conceive they were so termed by Zoroaster, at their first In∣stitution. e 1.299 Suidas, Zoroaster the Perso-Mede, who first began the name of Magi celebrious amongst them.f 1.300 Others derive the word from Mog a sirname of Zoroaster, or from^g Mije Gush, one that hath short ears, affirming that Zoroaster was such.

The Author of the Arabick History relates, that the ^h Religion of the Persians being before Zoroaster's time divided into many Sects, he reformed it;ⁱ Agathias, that he changed their old form of Sacred Rites, and introduced many new Opinions, and was the Author and introducer of Magical Religion among the Persians.

k 1.301 The Magi delivered their Learning successively in their Families from one age to another, whence after the succession of many ages, at this present, saith Ammianus Marcellinus, a multitude sprung from one and the same race, is dedicated to the Rites and worship of the Gods. For, increasing by degrees, they grew at last to the largeness and name of a compleat Nation dwelling in Towns not fortify'd with any walls, and, being permitted to use their own Laws, they were honoured in respect of their Religion.

The Country of the Magi in Persia, is mentioned byl 1.302 Clemens A∣lexandrinus, who takes notice of three wonderful Mountains in it. And^m Solinus mentions, as belonging to them, the City Pasagarda. ⁿ Suidas and^o Cedrenus call them Magussaeans, and affirm, that they were called Magog by those of their own Country.

So great was the esteem which the Magi had among the Persians, that ^p Cicero saith, the Kings of Persia, before they undertook the go∣vernment, were alwayes initiated in the sacred Mysteries of the Magi, whichq 1.303 Plato describes thus: At fourteen years old they whom they call the Royal Paedagogues take charge of the youth. These are four men cho∣sen out of the most excellent of the Persians, in the prime of their age. The most wise, the most just, the most temperate, and the most valiant. The first of these teacheth him the Magick of Zoroaster the son of Ho∣romases (this is the service of the Gods) and teacheth him also the Royal Institutions. Dion Chrysostome saith, that the Magi were admit∣ted to the Kings Counsels, and were assessors with him in Iudicature, as being well acquainted with the natures of things, and knowing after what manner the Gods are to be served. All publick affairs (saith ^r Agathias) were managed by their direction and advice. They adjudged rewards or punishments. Dion elsewhere relates, that Cambyses, upon his expe∣dition into Aegypt, resigned the Government of the Persians into the hands of the Magi.^s Constantius Manasses styles them the Guardians

of the Royal Palaces, andt 1.304 Pliny, speaking of Magick, saith, it grew up at last to so great height, that even at this day it is exceeding prevalent with many Nations, and in the East it beareth sway over the King of Kings: King of Kings was the proper Title of the Persian Monarch.

CHAP. II.

The Sects, Discipline and Manners of the Magi.

EUbulus,a 1.305 who wrote the History of Mythra in many Volumes, af∣firms, that amongst the Persians t••ere were three kind of Magi: the first, who were the most Learned and Eloquent of them, did eat no other food but Meal and Oil. Thus Eubulus cited by S. Hierome. More of the distinction of the Magi into three Sects w•• m••••t not elsewhere; but, probably, it had reference (as amongst the Chaldaeans) to their several studies, of which hereafter.

b 1.306 Dinon and Aristotle, or rather the Author of the Treatise of Magick cited by Laertius, relate of the Mag••, that they renounce rich attire, and to wear Gold. Their rayment is white upon occasion, their beds, the ground, their food, nothing but herbs, cheese, and bread; instead of a staff they carry a ca••e, in the top whereof they put their cheese, which as occasion served they did eat.

They had one in their Society chief amongst them, called by^c So∣zomene, the Prince of the Ma••i.

d 1.307 Their chief employment was Religious worship, they being conceived to be the only persons w••ose prayers the Gods would hear.

e 1.308 They made discourses concerning Iustice, and esteemed it impious to burn the bodies of the dead, and lawful to ••y with a mother or a daughter, as Solion in his 23. Book.

f 1.309 Herodotus saith, they differ, as from ot••ers, so from the Aegyptian Priests, in this, that these pollu••e themselves with the death of nothing but their sacrifices, whereas the Magi, with their o••n hands, kill any thing, except a man and a dog; yea they esteem it a great exploi••, if they have kill'd very many Ants, or Serpen••s, or other creeping or flying things.

THE SECOND PART.

The Doctrine of the Persians.

THat which is delivered to us of the Persian Doctrine and Opinions is so little and so imperfect as it will not easily admit of being knit together by any Method; yet, in regard of the near affinity their Learning is con∣ceived to have had with the Chaldaeans, we shall ob∣serve the same course in collecting and digesting the few remains of it: First to allege what concerns their Theology and Physick; Next, Their Arts of Divination; Thirdly, Their Religious worship and Rites, particularly termed Magick; and lastly, to give a Cata∣logue of all their Gods.

CHAP. I.

Theologie and Physick.

THat the Persian Magi were not unacquainted with Theology and Physick is confirmed bya 1.310 Suidas. Magi, saith he, among the Persians are Philosophers and lovers of God.b 1.311 Laertius af∣firms, they discoursed concerning the substance and generation of the Gods; and ^c Dion Chrysostome, that they were skilful in Natures.

d 1.312 Zoroaster the Magus, in his sacred collection of Physicks, saith ex∣pressely thus.

God hath the head of a Hawk: he is the first incorrup∣tible, aeternal, unbegotten, indivisible, most like himself, the Chario∣teer of every good, one that cannot be bribed: the best of things good; the wisest of things wise: Moreover he is the Father of Equity and Iustice: self-taught, natural and perfect and wise, and the sole Inven∣tor of sacred Nature.

e 1.313 Plutarch relates of Zoroaster, that he divided all things into three kinds. Over the first kind he conceived Horomazes to be president, the same whom the Oracles call the Father. Over the last, Arimanes; Over the middle kind, Mithra, whom the Oracles call the second Mind. And that Horomazes made himself three times as big as the Sun (who in the Persian language is called Cyrus.) Mithra made himself twice as big (as the Sun) who was next to Horomazes. To which these Platonick assertions are correspondent, That all things are about the King of all, and that all things are for him, That he is the cause of all good things, The second is employed about the se∣condary

things, The third is employed about the third kind of things. The three parts into which Zoroaster and Plato divided all things, are these, The first is aeternal; The second had a beginning in time, but is aeternal; The third is corruptible. Thus Plitho citing Plu∣tarch whose own words are these.

f 1.314 Some are of opinion that there are two Gods, one opposite in opera∣tion to the other; one, working good, the other, ill. Others call him who is the good, God, the bad, Daemon: of this opinion was Zoroa∣ster the Magus, whom they report to have preceded the Trojan War 5000. years. This Zoroaster declared the names of the good, to be Oromazes, of the bad, Arimanius, adding, that, of sensible things, the one did most resemble light, and knowledge, the other, darkness, and ignorance. Wherefore the Persians call Mithra the mediator. He fur∣ther taught, that, to one, we ought to offer votives and gratulatory sa∣crifices, to the other, averruncative and dismal oblations. For, pound∣ing a certain herb called Omomi in a morter they invoke hades and darkness, then, mixing it with the blood of a slain Wolf, they carry it forth and throw it into a place, where the beams of the Sun come not, for, of plants, they hold, that some belong to the good God, others, to the ill Daemon, and that, of animals, some, as Dogs, Birds, and Por∣cupines belong to the good, the aquatile, to the bad, for which reason they esteem him blessed who hath kill'd most of that kind.

g 1.315 They likewise relate many fabulous things concerning the Gods, of which kind is this I will allege, That Oromazes was produced of purest light, Arimanes of darkness, and that these two war against one another; That Oromazes made six Gods, The first, of benevo∣lence; The second, of truth; The third, of aequity; the rest of wise∣dom, riches, and pleasure, which good things are attendant upon the Maker; That then Horomazes tripled himself, and removed himself so far from the Sun, as the Sun is distant from the Earth, and that they adorned the Heaven with Stars, appointed one the Dog-star as Guardian and watch for the rest; That he made 24. other Gods, and put them in an Egge, and that Arimanius having made as many more, they broke the Egge: Whence it comes, that good is intermingled with ill. That the fatal time ap∣proacheth, in which these shall be destroyed by famine and pestilence, and Arimanius utterly destroyed, and the Earth made even and smooth; There shall be one life and one City (or common society) of all men living, and one language.

CHAP II.

Arts of Divination.

AMongst the other parts of the Persian Learning, are to be rec∣koned their Arts of Divination and Prediction, whicha 1.316 Laertius affirms were practised by the Magi.b 1.317 Cicero adds, that they assem∣bled

(in fana) in Temples or consecrated places, to consult about Di∣vination.

Hencec 1.318 Strabo saith, that, by the antients, Diviners were much esteemed, such as, amongst the Persians, were the Magi, and Necro∣mancers, and Lecanomancers, and Hydromancers:d 1.319 Aelian, that the wisdom of the Persian Magi, besides all other things which it was law∣ful for them to know, did consist also in Divination; Ande 1.320 Lucian stiles the Magi a kind of persons skilful in Divination, and dedicated to the Gods. Of their Divinationf 1.321 Cicero giveth an instance concerning Cyrus;g 1.322 Aelian, another concerning Ochus.

Amongst other kinds of Divination,h 1.323 Velleius Paterculus affirms, that they foretold by the marks of the Body. They seem to have been skilful likewise in Astrology, fori 1.324 Suidas ascribeth to the Per∣sian Zoroaster five Books of Astroscopick Apotelesmes. That they were also consulted concerning the presignification of Prodigies, is ma∣nifest from the relation ofk 1.325 Valerius Maximus, concerning that which happened to Xerxes.

CHAP. III.

Of the Religious Rites, or Magick of the Persians.

THe chief Science and employment of the Persian Magi, was termed Magick, from the Professors, Magi, and is defined by Plato,a 1.326 the service of the Gods, called also 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The Magi, saithb 1.327 Laertius, are employed in the service of the Gods, and about sa∣crificing and praying, as being the only persons, whom the Gods will hear. Soc 1.328 Dion Chrysostome, The Persians call them Magi, who are skilful in the worship of the Gods, not like the Greeks, who, ignorant of the meaning of the word, call them so who were skilful in Goetick Ma∣gick; of which that the Persian Magi were ignorant,d 1.329 Laertius al∣legeth the testimonies of Aristotle, in his Treatise entituled Ma∣gick, and Dinon, in the first Book of his Histories.

As concerning their Religious Rites,e 1.330 Herodotus andf 1.331 Strabo af∣firm, that they had no Temples, Altars, or Images, but did impute it to madness in such as had; the reason whereofg 1.332 Herodotus con∣ceives to have been, for that they did not believe as the Grecians, that the Gods wereh 1.333 of humane form; or asi 1.334 Cicero, for that they conceived the Gods, to whom the whole World was but a Temple or house, could not be shut up within walls; upon which ground the Magi perswaded Xerxes to burn the Grecian Temples.

But^k Strabo frequently elsewhere mentions their Temples, Altars and Images; whence it may be argued, either that in the time of Herodotus they had not any, and that Strabo, in affirming the same,

with Herodotus, is to be understood onely of their primitive Institu∣tion, which when the Macedonians afterwards conquer'd them, became corrupted with Graecian Rites; Or that there were different Sects among them from the beginning: whereof some allow'd Al∣tars, Images, and Temples, others disallow'd them.

^l Herodotus and Strabo further add, that they sacrifised in high places; their Rites and Sacrifices Herodotus describes thus▪ When they go about to sacrifise, they neither erect an Altar, nor kindle fire, nor use libation, nor flutes, nor garlands, nor cakes, but when any man intends to sacrifise to some one of these Gods, he drives the victime to a clean place, and invoc••tes that God; his tyara being crown'd with myrtle; It is not lawful for him who sacrifiseth to pray for good things for himself alone, but he must pray for all the Persians in general, and in particular for the King: for in praying for all the Persians he includes himself. Having cut the victime into little pieces he boiles the flesh▪ and strewing soft herbs, especially Trifoly, he laies the flesh upon them; The Magus standing by sings a theogonial hymn; for this they conceive to be a powerful in∣cantation. Without a Magus it is not lawful for them to sacrifise; Soon after, he who sacrifiseth takes away the flesh and disposeth of it as he pleaseth.

m 1.335 Strabo adds, that when the Magus who declares the sacrifice hath distributed the pieces of the flesh, every one taking his piece they all de∣part home: leaving no part for the Gods; for they say the Gods require nothing but the Soul of the victime: Yet some (it is said) lay part of the sat upon the fire.

CHAP. IV.

The Gods of the Persians.

HErodotusa 1.336 andb 1.337 Strabo reckon the Gods of the Persians thus, Iupiter; the Sun; the Moon; Venus; the Fire; the Earth; the Winds; the Water.c 1.338 Laertius not so fully, the Fire, the Earth, and the Water.

By Iupiter, asd 1.339 Herodotus and Strabo affirm, they understood the whole Circuit of Heaven: Agathius adds, that they worshipped Iupiter under the name of Bel, which sufficiently argues they derived this God from the Chaldaens.

To the Sun (as bothe 1.340 Herodotus and Strabo witness) they sacrifised: Strabo adds, that they called him Mithra. This was the greatest of their Gods, as Cyrus (introduced byf 1.341 Xenophon) acknowledgeth; swearing by him: H••sychius likewise affirms it was the greatest of their Gods, and that the greatest Oath which the King himself took was by Mithra.

They represented him with the face of a Lion, in a Persian habit, with a Tiara, holding with both hands a Bull by the horns, which seemed to strive to get from him; signifying, that the Moon begins to receive her light from him when she leaves him.

g 1.342 Zoroaster first amongst the Persians (as Eubulus affirms, who wrote many Volumes of the History of Mithra) did consecrate a na∣tural Cave in the Mountains next Persia, in honour of Mithra, the King and Father of all: signifying by this Cave the World framed by Mithra; by the other things disposed within it, in fit distances, the Elements and Quarters of the World. The Cave of Mythra is men∣tioned by many others.

In the Mythraean Rites (for so Lampridius terms them) Celsus (cited byh 1.343 Origen) saith, the twofold motion of the Stars, fixt and erratick, was represented; and the passage of the Soul through them: in sign whereof there was set up a high pair of stairs, having seven gates, the first of Lead, the second of Tin, the third of Brass, the fourth of Iron, the fift of Leather, the sixt of Silver, the seventh of Gold: The first belongs to Saturn, the Lead signifying the slowness of that Planet; the second to Venus, to whom they compare Tin, for its brightness and softness; the third to Jupiter, as being most solid with brasen steps; the fourth to Mercury, for they hold him to be the stoutest undertaker of all businesse, cunning and eloquent. The fift to Mars, in regard of its unequal and various commixture; the sixth to the Moon, of Silver; the seventh to the Sun, whose colour as also that of the Stars resembles Gold.

He who was initiated into these Rites proceeded, as Suidas relates, through several degrees of contumely, (i 1.344 Nonnus upon Gregory Nazi∣anzen saith twelve)k 1.345 and of pain, as burning, blows, and the like, by which trial he was to give testimony of his sanctity and of his being void of passion.

Of the Rites of the Moon there is nothing said in particu∣lar.

Concerning those of Venus,l 1.346 Herodotus saith, They sacrifise also to Urania which they learnt of the Assyrians and Arabians; the Assy∣rians call Venus, Militta, the Arabians Alilat, the Persians Metra. And as Milidtha in Syriack signifieth generative, prolifick, (Venus genetrix) so mader, or mater, with the Persians signifies (as Raphe∣lengius observes) a mother. This perhaps was that Mother of the Gods, which ^m Cicero affirms to have been worshipt by the Persians, Sy∣rians, and all the Kings of Europe and Asia, with great devotion.

The Fire,n 1.347 Iulius Firmicus saith, they preferred before all the other Elements;^o Agathias affirms, they learnt to worship it of the Chal∣daeans: p 1.348 Strabo relates, that in Cappadocia there was a great number of Magi, called Pyrethi, and many Temples of the Persian Gods; they kill not the victime with a kni••e, but strike it down with a club: Here also there are Pyretheia Chapels, in the midst of which is an Altar, co∣vered with great store of ashes; where the Magi preserve a fire that

never goes out; and coming in every day sing almost the space of an hour, holding a bundle of rods before the fire, [with which, asq 1.349 M^r Selden observes, they stirred it up whilst they sung,] Their heads are cove∣red with woollen Tiaras, which being tied on both sides hide their lips and cheeks: Thus Strabo, an eye-witness. These Pyratheia (or as Suidas terms them Pyreia,) were those sempiternal fires of the Magi mentioned byr 1.350 Ammianus Marcellinus: Neither in Temples only did they use th••se Rites, but in private Caves, wheres 1.351 Iulius Fir∣micus reports they worshipped the Fire with many extraordinary Ceremonies, as amongst other things using to pronounce these words, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Nor did this worship extend to fire only, butt 1.352 to all things that resembled it, as Dionysius reports, whereofu 1.353 Strabo instanceth the Pyropus.^w Iu∣lius Firmicus addes, that they called the fire Mithra, by which, as also by their worshipping it in Caves, it is manifest that (some∣times at least) they took it for the Sun, their greatest Deity.

Concerning the worship of the Earth and Winds nothing parti∣cular is delivered; That of the Water was performed in this man∣ner, x 1.354 They go to a Lake, River, or Spring, where they make a trench and kill a victime; taking care that none of the blood come at the water; then laying Myrtle and Lawrel upon it they burn it with rods, and making some prayers, sprinkle oil mixed with milk and honey, not in the fire or water, but on the earth.

Other Gods the Persians had, though not reckoned amongst these, whether as lesse principal, or of later date; of th••se are mentioned by the same Author (Strabo,) and by others, Anaitis (Venus) Amandatus, Sacaea, Sandes and Na••naea (Diana).

Hitherto of the Doctrine of the Persians.

THE THIRD BOOK.

Of the Sabaeans.

ARabia the noblest Peninsula (if we may so term it) of Asia, is terminated by the Persian, the Indian, and the Red Sea, except that on one side it is conterminous to Syria, by which vicinity was occasioned so neer a cor∣respondence betwixt those Nations, that as the Chaldaean Learn∣ing overspreading all Mesopotamia, Syria, and Assyria, did on one side extend to their Neighbours the Persians, so on the other it ••eached to the Arabians. From which neernesse perhaps it was (not only of Situation but Religion and opinions,) that Pliny useth their names promiscuously, calling a great part of Mesopotamia, Arabia, and the Arabians themselves Syrians. And the later Eastern Writers (especially the Arabians) under the appellation of Chasdim or Chaldanin (Chaldaeans,) comprehended not only the Babylonians but the Nabathaeans, Charaneans, and Sabaeans, as (amongst others) Muhamed Isacides takes Chasdanin and Nabathaea to be synonimous, and Ah∣medus, to his Book concerning the Religion of the Sabaeans, gives this Title, Of the Rites of the Charanean Chaldaeans commonly known by the name of Sabaeans, he adds, commonly known by the name of Sabaeans, because the Sabaeans being the most considerable of these, they likewise under the appellation of Sabaeans included all the rest; even the Chaldaeans of Mesopotamia: using the terms of Chaldaea and Sabaea no less promiscuously than Pliny those of Arabia, Meso∣potamia, and Syria: for which R. Maimonides (who doth so through∣out all his Writings) gives this reason, because the Doctrine of the Chaldaeans extended thither, and that the Religion of all these Nations was the same.

Now whereas Arabia is commonly distinguish'd into the Stony, the Desert, and the Happy, we here mean not that part which is stiled the Desert, lying on the North of Sabaea, and first planted by Ismael, whose Posterity afterwards, having learned the Language of the Sabaeans (Arabick) were called Arabians also, or more pro∣perly, Hagarens, as descended from Hagar, and Aarab Mastiaarabah,

the made Arabians, (that is, made such by cohabitation and con∣versation with the true Arabs,) but those other true Arabs the In∣habitants of the Desert and the Happy, whereof the former came from Nebaiothus, son of Ismael, and are by Pliny, Strabo, and Pto∣lomy called Nabataeans, as the Country it self Nabataea, the later from Saba, son of Chus, the son of Cham, after whom stiled Sabaeans (as the Countrey Sabaea) and (in distinction from the made Arabians of Arabia the Desert) the native Arabians. The Charanaeans men∣tioned together with these, were the Inhabitants of Cara, a City of Arabia, mentioned by Pomponius Mela, whose Inhabitants the Car∣raeans, Pliny placeth next the Sabaeans, distinct from Hara or Caran in Mesopotamia.

THE FIRST PART.

The Sabaean Philosophers.

CHAP. I.

Of the Institutors of the Sabaean Sect.

COncerning the first Institutor of Learning and Religion amongst the Sabaeans, there is not any certain agreement of Authors. Patricides, an Arabian Writer, attributes this Invention to a certain Persian, named Zerodast, contemporary with Terah father to Abraham; Zerodast and Zoroaster are the same; whereby it appears, that Patricides means one of those two Zoroasters, whereof one was the first Author of Sciences amongst the Chaldaeans, the other introduced the same Sciences amongst the Persians; and though he calls this Zerodast a Persian, yet by the antiquity of the time in which he conceives him to have liv'd, it is probable he rather intended the Chaldaean.

Others (adds Patricides,) are of opinion that Tachmurat King of Persia gave beginning to this Religion. The same perhaps whom Elmacinus (another Arabian Historian,) calls Tachurith: Others (saith he) conceive that the Religion of the Sabaeans was manife∣sted by a certain King of the Persians, whose name was Tachurith.

Elmacinus mentions another Persian, to whom the same Inven∣tion was attributed, In those dayes, saith he, came forth Nazarib a Persian, who, as is reported, was Author of the Religion of the Sa∣baeans.

Others (continues Patricides) derive the infancy of the Sabaeans from a certain Grecian named Juvan or Javan, son of Berkley, and him they will have to be of the City Zaittuna, which was built in Attica. Thus he: where Hottinger for Berkley reads Mercolim, Mercury, confirmed by Elmacinus upon the same subject. Others saith he, affirm, that the Religion of the Sabaeans was brought forth by a Man whose name was Juvan, son of Markoli, a Grecian, who first found out the Science of the Stars.

To these Patricides adds the Opinions of some others, who held that the Authors of this Sect were some of those who were at the build∣ing of the Tower of Babel. Thus the Arabians.

Some attribute the Institution of the Sabaeans to Cham, son of Noah, who being banish'd from his Fathers sight, fled thither, and (to use the words of Lactantius) settled in that part of the Earth which is now called Arabia. This was the first Nation that knew not God, because the principal Founder thereof had not received the Worship of God by Tradition from his Father: Thus Lactantius, with whom Many agree in attributing the Original of Idolatry to Cham, and to his son Chus the first Planter of Chaldaea, from whose son Saba the Sabaeans were so named, and, upon this ground, some have laboured to prove Cham and Chus, to be same with the first and second Zoroasters, of which formerly.

Others (as Damascen) ascribe the Original of Idolatry to Serug. Epiphanius, and the Author of the Chronicon Alexandrinum, affirm that Hellenism began in the time of Serug, This Hellenism some conceive the same with the Sabaean superstition; what the Greek Fathers call Hellenism, the Rabbins term Goth, the Arabians, Al∣giaheleiton, the time of Ignorance and Paganism. And though to determine any thing of those early and obscure times be very difficult, yet we cannot doubt, but that the Idolatrous Worship of Fire and of the Sun (ascribed to the Sabaeans) was of great Anti∣quity among them, since mentioned by the most antient of Authors, Iob, who lived neer them, as appears by the inroad which the a 1.355 Sabaeans made upon him.b 1.356 If I beheld (saith he) thec 1.357 Sun when it shined, and the Moon walking in brightness, and my heart hath been secretly enticed, or my mouth hath kissed my hand, this also were an Iniquity to be punish'd by the Iudge, for I should have denyed the God that is above; where by kissing of the hand is imply'd the antient manner of Veneration.

CHAP. II.

Others of the Sabaean Sect.

THat Terah Father of Abraham was bred up in this Doctrine might be conjectur'd from Iosuah 24. 2. where he is recko∣ned among those that served strange Gods.a 1.358 Philo terms him an Astronomer, one of those that are v••rst in Mathematicks.

Of Abraham son of Terah,b 1.359 R. Maimonides expressely saith, It is well known that our Father Abraham was educated in the faith of the Za∣bians, who held there is no God but the stars; indeedc 1.360 Berosus acknow∣ledgeth he was skilful in the Celestials, and Eupolemus, cited by Euse∣bius, ascribes to him the Invention of Astrology and Chaldaick. The Zabians themselves in their Annals give this accompt of his depar∣ture out of Chaldaea.d 1.361 Abraham, say they, being educated in Ur, but dissenting from the Vulgar, and asserting that there was another Crea∣tor besides the Sun, they began thus and objected against him, and amongst other objections, they alleged the evident and manifest operations of the Sun in the World; but A••raham answered them, You are right, which Sun is like the Ax which is in the hand of him that striketh therewith: then they recite some of the Objections which he brought against them, and at last they say, that the King cast him in prison, but neverthelesse he persisted in prison to oppugn them, whereupon the King fearing lest he might do some hurt to his Kingdom, and seduce men from their Religion, confiscated all his Estate, and banish'd him to the utmost Borders of the East. ••hus the Zabians: from which relation Iosephus differs not much, who saith, thate 1.362 Abraham first undertook to convince the re∣ceived Erronious Opinion of men, concerning the Deity, and that he first taught and proved that there is but one God, but seeing the Chaldaeans and Mesopotamians began to mutiny against him for it, he thought it ex∣pedient to forsake the Country.

The Rabbinical Traditions are more particular herein: R. Solomon Hiarki reports from an antient Commentary, that Terah fell out with his son Abraham, in the presence of Nimrod, for breaking his Idols, and that Abraham was thereupon cast into a fiery Furnace. Moses Gerundensis confirms the same story, but R. Chain relates it otherwise: Abraham, saith he, met with a Woman holding a Dish in her hand, and the Woman asking him whether he would offer any thing to the Gods, he took a staff, and broke the Images which the Woman had, and threw away the staff; his Father coming thither at the same time, demanded what was the matter, Abraham answer'd, that she had asked him, whether he would make an offering, and that upon his answering that he would first eat something, there arose a dispute betwixt them: but his Father urged that the businesse was

otherwise, and that he was heard to say many reproachful things of Nimrod. The Controversy was brought before Nimrod the King of Babel: he commanded Abraham to worship the Fire that was set be∣fore him; Abraham answered, If so, then adore you the Water, Water which quencheth Fire. Nimrod said to him, VVorship the Wa∣ter; Abraham answered, If so, worship the Clouds which distil the Water. Nimrod said, Then worship the Clouds; whereupon Abra∣ham, If it be so, then the Wind is to be worshipped which agitates and scatters the Clouds. Again Nimrod, VVorship the Wind; but A∣braham, if so, then is Man much more to be worshipped who under∣stands the Wind. At length Nimrod growing angry, You talk, saith he, idlely, I worship none but the Fire, into the midst of which I will cast thee. Let the God whom thou worshipest come and free thee by his right hand. Aran stood by and talked; they asked of which opi∣nion he was; he answer'd, If Abraham get the better, I will be for him, if Nimrod, for Nimrod. After Abraham had gone into the fiery Furnace and was freed, they said to Aran, of which side art thou? he said of Abraham's; then they took him, and cast him into the fire, and all his Bowels were burned, and he was taken out dead in the presence of his Father. Thus R. Chain; but Cedrenus affirms, that Abraham throwing his Fathers Idols into the fire, his Brother Aran endeavouring to rescue them, was burned.

The Arabians who imitate the Jews in Relations of this kind, and fancy superstructures of their own upon fables of the Rabbies, give a further accompt of what happened unto Abraham after his departure from Nimrod, as appears by a fragment of a Mahome∣tan Writer, of which I shall cite only so much as most particu∣larly concerns the Sabaeans. Edris, on whom be peace, was the first who after Enoch, the son of Seth, the son of Adam, on whom peace, wrote with a pen. This thing afterwards Edris taught his sons, and said to them, O sons, know that you are Sabaeans, learn therefore to read Books in your youth. Now Sabaeans are Writers, of whom the High (he means Mahomed) said (Alk. Sur. 2.) The Sabaeans and the Na∣zarenes. The Author adds, that they ceased not to possess the Books of S••th and Edris by hereditary right among themselves, until the times of Noah, and of Abraham, after that the High God aided him against Nimrod, on whom be malediction. But in that day wherein Abraham went out of the land of Irack, and would go into Syria, into t••e la••d of his Fore-fathers, he went to the land of Charan and Ghesira, and there he found a people of the Zabaeans who read old Books, and believed such things as were contained in them. But Abraham said,

O my God, I did not think that besides my self and those that are with me, there had been any of the Faithful who believed thee to be one;

and God breathed to Abraham this An∣swer.

O Abraham, the Earth is never destitute, but that there are some in it that dispute for God:

But God commanded him to call them to his Religion, and he called them, but they would

not, saying, How shall we believe thee, when thou readest not a Book? and God sent among them a forgetfulness of these things whicb they knew of Sciences and Books, for they conceived the Books which they used to be from God, and some of them believed, others not. After∣wards the Zabaeans were divided, and some of them believed, viz. the Barhameans, who did not separate themselves from Abraham of blessed memory, but the rest followed their own Religion very eagerly, viz. those who are in the land of Charan, who went not with Abraham into Syria, and said, we follow the Religion of Seth, Edris, and Noah; Thus according to Kissaeus, the Religion of the Sabaeans was the same with that of the Haranaeans, or Mesopotamians. What he relates of Abraham's being sent to the Sabaeans, is all borrow'd from the Rabbinical Traditions.

But that there were antiently Learned Persons in Arabia, skilful in Natural Philosophy, Astronomy, and other Sciences, is ma∣nifest from testimonies far more authentick; as (particularly) from the discourses betwixt Iob and his Friends: of the Arabian Philoso∣phers is it understood, that Salomon's Wisdom is said to have ex∣celled the wisdom of all the sons of the East. Tacitus, describing Iu∣daea, the land and bounds to the East are terminated by Arabia. And that the Jews called Arabia the East Country is evident from se∣veral places in Scripture, as Gen. 10. 30. and 25. 6. 18. Iob 1. 3. Iudg.* 1.363 6. 3. 1. &c. Pliny also mentions the Magi of Arabia, (of whom he instanceth Hippocus.) Ptolomy, the Gulf of the Magi, in Arabia, and Porphyrius (citing Diogenes) relates that Pythagoras (a∣mongst other Countries to which he travelled for Learning) went also to Arabia, and liv'd with the King there.

CHAP. III.

Their Writings.

THe Sabaeans pretended (as was lately shew'd out of Kisseus,) to have had the Books of Seth, and Edris, and not only those, but some also written by Adam; for the same Author conti∣nuing the story of Abraham's coming amongst the Sabaeans, adds, that afterwards Abraham opened the Chest of Adam, and behold, in it were the Books of Adam; likewise the Books of Seth, and of Edris; as also the names of all the Prophets that were to be sent after Abraham; But Abraham said, Happy indeed are the loins out of which all tbese Prophets shall come: and God breathed to him (this answer) Thou, O Abraham, art the Father of them all, and they thy Children; and for this reason Abraham deserv'd to be called the Father of the Prophets, upon whom be peace.

Of the same allaya 1.364 Maimonides conceives the Book of Healings to have been, which was hid by Ezekiel.

The sameb 1.365 Maimonides cites many other Books of the Sabaeans, translated into Arabick, of which the chiefest is entituled, of the Agriculture of the^c Nabateans, translated by Aben Vachaschijah: full of Idololatrical extravagancies; it treats of the making of Tsilme∣naias, of the descent of familiar spirits, of conjurations of Daemons, of Devils, of such as dwell in Deserts (as Satyrs were thought to do) many other things it contained very ridiculous, by which nevertheless they conceived that they could confute the manifest miracles (of Moses, and the Prophets.)

Another entituled, the Worship, or of the worship of the Nabateans, out of whichd 1.366 Maimonides cites a story concerning Abraham related formerly.

e 1.367 The Book Haistamchus, ascribed to Aristotle, but falsly.

f 1.368 The Book Hattelesmaoth, of Tsilmenaias; Buxtor••ius renders it, of speaking Images; the reason we have given formerly.

The Book ••amtam.

The Book of Hassearabh.

The Book of the Degrees of the Celestial Orbs and the Figures that are ascendent in every Degree.

Another Book concerning Tsilmenaias, which also is attributed to Aristotle.

Another Book ascribed to Hermes.

The Book of Isaak the Zabian, wherein he argues in defence of the Law of the Zabians.

A great Book of the Customes and particularities of the Law of the Zabians, as of their Feasts, Sacrifices, Prayers, and other things con∣cerning their belief: All these (saith Maimonides) are Books which treat of Idolatrical things, and are translated into the Arabick tongue.

Besides these, (as Maimonides acknowledgeth,) there are many others,g 1.369 Hottinger cites (in his own possession) A Treatise of Maho∣met the elder, son of Isaak, who is otherwise called Abulfark, the son of Abi Iakub.

THE SECOND PART.

The Doctrine of the Sabaeans.

WHat is left to us of the Doctrine of the Sabaeans is deli∣vered upon later Authorities than those from which we have the Chaldaick: and therefore perhaps is but an ac∣compt of what it was in later times, degenerated from their primitive Doctrine, which was immediately derived from the Chaldaick. Nor is it improbable, but that this corruption might be somewhat aggravated by the eager opposition of the Talmudists, and some Arabick Writers that follow them, from whose hands only we receive it. However, we conceive it necessary to be annexed to the former, of which, though depraved, it pretends at least to be the continued succession.

CHAP I.

Of the Gods and Rites of the Sabaeans.

TThea 1.370 Sabaeans held (as the Chaldaeans) that the Stars are Gods, but the Sun the greatest God; for they plainly assert, that the Sun governs the superiou•• and inferiour Worlds;b 1.371 and call him, the great Lord, the Lord of good. What they relate concerning Abraham, refusing to worship the Sun, is delivered elsewhere; what they further fable of the Patriarchs, That Adam, (not being the first Man, but begotten by a Man and Woman) was a Pro∣phet of the Moon, and, by preaching, perswaded men to wor∣ship the Moon, and composed Books of Husbandry; That Noah was a Husbandman likewise, but believed not in Idols, for which they discommended him in all their Writings; That Seth also dis∣sented from Adam as to worshipping the Moon; See delivered more fully byc 1.372 Maimonides.

Their forms of worshipping these Gods was twofold, dayly, and monethly; the dayly, is by Said Vahed described thus: They make the first day sacred to the Sun, the second, to the Moon; the third, to Mars; the fourth, to Mercury; the fift, to Iupiter; the sixt, to Beltha Venus; the seventh, to Saturn.

The description of their monethly worship receive from a Ms. of Mahumed ben Isaac, cited by Hottinger; They begin the year from the moneth Nisan, of which they keep holy the first, second, and third dayes; adoring and praying to their Goddess Beltha: they go to her Temples, sacrifising Sacrifices, and burning living Creatures: On the sixt day of the same moneth they kill a Bull to their God∣desse the Moon; and towards the evening of the same day eat it: On the eighth day they a keep Fast, and likewise celebrate (at night) a Feast in honour of the seven Gods and of the Daemons; offering a Lamb to the God of the Blind (Mars): On the fifteenth day is the Festival of Sammael, (by this name the Talmudists understand the Devil) celebrated with many Sacrifices, Holocausts, and Of∣ferings: On the twentieth they visit a Coenobium of the Harranae∣ans, called Cadi, where they kill three Oxen, one to Saturn; an∣other to Mars, the blind God; the third to the Moon: they kill likewise nine Lambs, seven to their seven Gods (the Planets) one to the God of the Geniusses, and one to the God of the Houres. They likewise burn many Lambs and Cocks. On the 28. day, they go into the Temple which they have in the City Saba, at a certain gate of Charran, called the gate Assarah; and kill to Hermes their God a great Bull; as also seven Lambs to their seven Gods; one to the God of the Daemons, and to the God of the Houres, eating and drinking; but they burnt nothing of any Beast that day.

The second moneth which is Iiar, they begin also with Sacri∣fices, celebrating the consecration of Sammael, and Feasting: The second day they keep in honour of Aben Salem; drinking, and filling their hands with Tamarisk and other Fruits.

The 23. day of the third moneth they keep in honour of Sammael, whom they affirm to be the God that maketh the Arrows fly; the Cumar, or Priest, makes an Arrow take fire twelve times, by rubbing another stick against it: the last time he creeps upon the ground, and puts flax to it; if their flax kindle, they conceive their Rites well accepted of the Gods, otherwise not.

The fourth Moneth Thammus, had a peculiar solemnity about the middle of it, called the Festival Albukal, of the weeping VVomen: The original of which is thus related by R. Maimonides: In the same Book, saith he, they tell a story of a certain Idolatrous Pseudo-Prophet, named Thammuz: who calling upon the King to wor∣ship the seven Planets, and the twelve signs of the Zodiack, and being by the King put to an ignominious death, the same

night in which he was slain, all the Images from all parts of the Earth met in the Palace which was erected at Babylon to the great Golden Image of the Sun, suspended betwixt Heaven and Earth: There this Image of the Sun fell down prostrate in the midst, and (all the rest of the Images standing round about it) bewailed Thammuz, and began to relate what had happened to him; whereupon the rest of the Images fell a-weeping, and lamented all that night: But assoon as the morning appeared they all flew away and returned home to their several Temples. Hence came the Custome, that on the first day of the moneth Thammuz (Iune) they weep, lament, and bewail Thammuz. This Custome of VVomen weeping for Tammuz is mentioned also by the Prophete 1.373 Ezekiel, as imitated by the Jews. T••e 27. day of this moneth they consecrate to Sammael, and to other Gods and Daemons; sacrificing nine Lambs to Hanan.

In the fift moneth, which, as the Syrians, they call Ab, they presse new Win•• to their Gods, and give it several names, this they do the eight first dayes. They likewise kill a new born In∣fant to their Gods, which they beat all to pieces; then they take the flesh and mix it with Ry-meal, Saffron, Ears of Corn, Mace and little Cakes like Figs; they bake this in a new Oven, and give it to the People of the Congregation of Sammael all the year long; no Woman eats of this, nor servant, nor son of a Bond-woman, nor Man that is possessed, or mad.

The Rites of the sixt moneth, named Eil••ul, are thus descri∣bed by the same Author; three dayes They boil Water to wash themselves, that they may perform the Rites of Sammael, who is the Prince of the Daemons and the greatest God; into this Wa∣ter they cast some Tamarisk, Wax, Olives, Spice, &c. and when it is hot, take it before Sun-rise, and powre it upon their Bodies, as an Amulet: The same day also they kill eight Lambs, seven to their Gods, and one to the God Sammael; they eat also in their Congregations, and drink every Man seven Cups of Wine; The Prince exacts of every one of them two Drachmes to be paid into his Exchecquer. On the 26. day on the same moneth, they go forth to a Mountain, celebrating the Rites of the Sun, Saturn and Venus; burning eight Hen-chickens, eight Cocks, and as many Hens; He who made a prayer and request to Fortune takes an old Cock, or a Cock-chicken, to the wings of which he ties two strings; and sets their ends on fire, and gives up the Chickens to the Goddesse Fortune; If the Chickens are quite consumed by the fire, his prayer is heard; but if the fire of those strings goes out before the Chickens be quite burnt, the Lord of Fortune accepts not his Prayer, nor Offerings, nor Sacrifices. On the 27. and 28. they have their Mysteries, Sacri∣fices,

Offerings, and Holocausts to Sammael, (who is the greatest Lord:) to the Daemons and Genuisses, which compasse them about, defend them, and bestow good fortune on them.

The seventh moneth, which the Syrians and Sabaeans call the first Tischri, hath peculiar Rites, thus described by the same Au∣thor: About the middle of this Moneth, they burn Meat to the dead, in this manner: Every one buys of every sort of meat that is in the Market; of all kind of Flesh, Fruits, green and dry; they likewise dresse it several wayes; all which they burn in the night-time to the dead, and wish it the thigh-bone of a Ca∣mel; they also pour mixed Wine upon the fire, for the dead to drink.

In the eighth moneth, which is called the later Tischri, they fast on the 21. day, and so on, for nine dayes, the last of which is the 29. this day they do in honour of the Lord of Fortunes, &c.

The ninth moneth, called the first Canun, is chiefly sacred to Venus; On the fourth day they set up a Tabernacle, which they call the Bed of Beltha; adorning it with several Leaves, Fruits, Roses, &c. Before they offer their Sacrifices of Beasts and Birds, they say, Let these Sacrifices be destined to our God∣desse Beltha; this they do for seven dayes: all wich time they burn many Beasts to their Gods and Goddesses. On the 30. day of the same moneth, the Priest sits in a High Chair, to which he gets up by nine steps; and, taking in his hand a stick of Tamarisk, stretcheth it out to them all, and striketh every one of them with it three or five or seven times. After∣wards he makes a Discourse to them, wherein he declareth to the Congregation their continuance, multitude, places, and ex∣cellency above all other Nations; he likewise tells them the largenesse of their Empire, and the dayes of their Reign: Af∣ter which he comes down from the Chair, and they eat of the things offered to the Idols, and drink: and the Prince exacts of every one of them this day two Drachmes to the Exchec∣quer.

The tenth moneth, called the other Canun, seems particularly devoted to the Moon; for on the 24. day thereof is the Nati∣vity of the Lord, that is, the Moon, at what time they cele∣brate the Rites of Sammael, sacrificing, and burning fourscore li∣ving Creatures four-footed Beasts and Fowl; They also eat and drink, and burn Badi, sticks or canes of Palm slender at the bottom, to their Gods and Goddesses.

In the eleventh moneth, Sijubat, they fast seven dayes to∣gether, beginning from the ninth day, upon which they proclame a Fast to the Sun, who is the great Lord, the Lord of good: They eat not in all this time any thing of Milk; nor drink Wine;

nor pray during this moaeth to any but Sammael, the Gen••i, and Daemons.

In the mon••th Adar, which is the tw••lfth and last, they fast also to t••e Moon, especially on the 28. day; The President di••••ributes a Barley Loaf to the Congregation, in honour of Mars; the Prince exacts of every one of them towards his Exchecquer two Drachmes.

CHAP. II.

Other Rites of the Sabaeans contrary to the Levitical Law.

a 1.374 RMaimonides mentioneth several other Rites of the Sabae∣ans, which were expressely repugnant to the Levitical Law, adding, that he was acquainted with the Reasons and Cau∣ses of many of the L••ws of Moses, by means of knowing the Faith, Rites and Worship of the Sabaeans. The Examples alleged by him and others are these.

Th••y 〈◊〉〈◊〉 leavened Bread only, and, for their offerings, made choice of sweet things only, and anointed their Sacrifices with Honey; prohibited, Levit. 2. 11.

They used on a certain day to feed on Swines flesh; prohibited, Le∣vit. 11. 7.

They held it unlawful to kill and feed on some Beasts per∣mitted to the Jews; as the Ox, which Maimonides saith, they much honoured for the great profit he brings by Agriculture, and there∣fore held it unlawful to kill him, as also the Sheep; neither of which they kill'd.

Some of the Sabaeans worshipped Devils, believing they had the shapes of Goats, and therefore called them Seirim; On the contrary, the Levitical Law prohibits to offer Sacrifices le Seirim, unto Goats, that is to say, Devils appearing in the forms of Goats. Levit. 17. 7.

Though they did abhominate Blo••d, as a thing exceeding dete∣stable, yet they did eat it, believing it to be the Food of the Dae∣mons, and that he that did eat of it should become a Brother or in∣timate acquaintance of the Daemons, insomuch that they would come to him and tell him future events; prohibited, Levit. 17. 10. 23.

They worshipped the Sun at his rising, for which reason, as our Rabbins expressely teach in Gemara, saith Maimonides, A∣braham our Father designed the VVest for the place of the San∣ctum Sanctorum, when he worshipped in the Mountain Moria.

Of this Idolatry they interpret what the Prophetb 1.375 Ezekiel saith, of the men with their backs towards the Temple of the Lord, and their faces towards the East, worshipping the Sun towards the East.

Mahummed Be••-Isaac relates, that they shaved themselves with Razors, and br••••d••d themselves with fire; there were also married Women amongst them who shaved themselves in the same manner; for∣bidden, Levit. 21. 5.

c 1.376 They had a Custome of passing their Children, as soon as they were born, through the fire, which they worshipped, affirming that such Children as were not so passed would dy. This was also expresly forbidden by the Levitical Law.

Another most obscene Custome they had of Engrafting, descri∣bed byd 1.377 Maimonides, to which he conceives the Levitical prohi∣bition to allude.

Others there are of the same kind cited by the same Author,e 1.378 who concludes, that as concerning those particular Laws, the rea∣sons whereof are conceal'd, and the benefit unknown to me, it pro∣ceeds from hence, that the things which we hear are not such as those which we see and perceive with our eyes. For this cause, those things concerning the Rites of the Sabaeans, which I have learnt by hearing, and from their Writings, are not so solid and certain, as with those who have seen them practised, especially seeing that their Opinions and Sects perished 1000. years since, and their Names were abolished.

With the Sabaeans, we conclude the Chaldaick Philosophy.

Notes

• a 1.1

  The Au∣thor of the Treatis 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 cited by Laertius in Pooem.
• b 1.2

  Joseph. 1. 8.
• c 1.3

  Cic.
• a 1.4

  in lib. 2. de coelo, p. 123. lin. 18.
• b 1.5

  Prol. lib. 4. cap. 6, 7.
• c 1.6

  Ezek.
• d 1.7

  lib. 5. p. 125
• a 1.8

  in Prooem.
• b 1.9

  Obelisc, Pamphil. l. 1. c. 2. §. 1.
• c 1.10

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• d 1.11

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• e 1.12

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• f 1.13

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• g 1.14

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• h 1.15

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• k 1.16

  Geogr. Sacr. l. 1. c. 1.
• l 1.17

  cont. gent.
• m 1.18

  Mag. Phil.
• n 1.19

  Apol. Mag. 8.
• o 1.20

  Obelisc. Pamphil.
• p 1.21

  Plin. exer∣cit.
• q 1.22

  in Zor.
• r 1.23

  in Zor.
• s 1.24

  Orat. Bo∣risth.
• t 1.25

  lib. 36. c. 1.
• u 1.26

  lib. 1.
• x 1.27

  cont. gent.
• y 1.28

  loc. cit.
• z 1.29

  Biblioth.
• a 1.30

  lib. 36. c. 1.
• b 1.31

  lib.
• c 1.32

  in Zor.
• d 1.33

  in Pro∣oem.
• e 1.34

  Obel. Pamphil. lib. 1. cap. 2. sect. 1.
• f 1.35

  de Isid. & Osirid.
• g 1.36

  Set forth by Erpeni∣us.
• h 1.37

  Strom. lib.
• i 1.38

  reading 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• k 1.39

  loc. cit.
• l 1.40

  lib. 1. c. 8.
• m 1.41

  in somn. Scip.
• n 1.42

  lib. 36. c. 1.
• o 1.43

  in Ariste∣as.
• p 1.44

  lib.
• q 1.45

  Strom. lib.
• r 1.46

  Flor.
• s 1.47

  Porphyr. ••it. Pythag.
• a 1.48

  Laert. in P••o••em.
• b 1.49

  lib 36. c. 1.
• c 1.50

  R. Levi in Ge••. R. ••••∣muel. in fo••tali•••••• fidei.
• d 1.51

  Rassi.
• e 1.52

  Aben Es••a in Gen.
• f 1.53

  R. Hanasse in S••uto fo••tium.
• g 1.54

  Simpli••.
• h 1.55

  lib. 36. c. 1.
• i 1.56

  Plin. lib. 36. c. 1.
• a 1.57

  lib.
• b 1.58

  lib. 1.
• c 1.59

  Var. Hist.
• d 1.60

  Diod. l. 2.
• a 1.61

  lib. 36.
• b 1.62

  loc. cit.
• c 1.63

  Suid.
• d 1.64

  lib.
• a 1.65

  Jos. Scal. in Euseb.
• b 1.66

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• c 1.67

  Voss. de hist. Graec. lib. 1. c. 31.
• d 1.68

  Adversar. 51. 7.
• e 1.69

  Praepat. Evang. l. 10.
• f 1.70

  lib. de Si∣byl.
• g 1.71

  in Tatian.
• h 1.72

  lib. 6. c. 55.
• i 1.73

  lib. 9. c. 7.
• k 1.74

  contra A∣pion. lib. 1.
• l 1.75

  lib. 7. c. 37.
• m 1.76

  in Apolo∣get. c. 19.
• n 1.77

  p. 48.
• o 1.78

  deipn. l. 14.
• p 1.79

  Strom. 1.
• q 1.80

  lib. 2.
• r 1.81

  Antiquit. Jud. 1. 5. contra A∣pion. lib. 1.
• s 1.82

  Paraen.
• t 1.83

  lib. de Si∣byl.
• a 1.84

  lib. 1.
• d 1.85

  lib.
• e 1.86

  in prooem.
• a 1.87

  lib. 1.
• a 1.88

  lib. 6. c. 26.
• b 1.89

  lib. 16. p. 739.
• c 1.90

  lib.
• d 1.91

  supra ci∣tat.
• e 1.92

  loc. cit.
• f 1.93

  loc. cit.
• g 1.94

  lib.
• a 1.95

  cap. 2. v. ••.
• b 1.96

  in Dan. p. 34.
• c 1.97

  lib. 16. p. 739.
• a 1.98

  part. 1. Sect. 2. chap. 4.
• a 1.99

  Psell. in Orac. p. 51.
• b 1.100

  praep. Evang. lib. 4. cap. 3.
• a 1.101

  Porph. vit. Pythag.
• b 1.102

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.103

  Agath.
• a 1.104

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Orac.
• a 1.105

  Euseb.
• b 1.106

  Plut.
• c 1.107

  Plut.
• a 1.108

  Epist.
• * 1.109

  Psell. in Orac.
• * 1.110

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.111

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.112

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.113

  in Orac.
• a 1.114

  Reading 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.115

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.116

  Psell.
• d 1.117

  Anon.
• e 1.118

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.119

  In Prooem. Parmenid.
• * 1.120

  Read, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.121

  Psel.
• * 1.122

  in Orac.
• a 1.123

  Psel. in Orac.
• b 1.124

  Euseb.
• a 1.125

  Pletho in Orac.
• b 1.126

  Ibid.
• c 1.127

  Psel. in Orat.
• d 1.128

  in Ora••.
• e 1.129

  Epit.
• f 1.130

  Psel. in Orac.
• g 1.131

  Psel. epi••.
• h 1.132

  Pletho in Orac.
• i 1.133

  loc. cit.
• k 1.134

  in Orac.
• l 1.135

  Pletho in Orac.
• m 1.136

  Psel. in Epit.
• * 1.137

  Epitom. 1.
• * 1.138

  Psel.
• * 1.139

  Lib. 1.
• * 1.140

  Arnob.
• a 1.141

  Proleg: in Manil:
• b 1.142

  lib. 1.
• * 1.143

  Sext. Emp:
• * 1.144

  Censor.
• * 1.145

  Sext. Emp. loco cir.
• * 1.146

  Diod. lib. 1.
• * 1.147

  Diod. lib. 1.
• * 1.148

  Diod. loc. cit.
• * 1.149

  Diod. loc. cit.
• * 1.150

  ibid.
• * 1.151

  Diod. loc. cit.
• * 1.152

  Diod. lib. 1.
• * 1.153

  Sext. Emp.
• * 1.154

  Sext. Emp. loc. cit.
• * 1.155

  Sext. Emp. loc. cit.
• * 1.156

  Sext. Emp.
• * 1.157

  contra Astrol. lib.
• * 1.158

  Diod. lib. 1.
• * 1.159

  2. Kings 23. 5.
• * 1.160

  in Iliad. 1.
• * 1.161

  in Iliad: 1.
• * 1.162

  Sext. Emp.
• * 1.163

  Sext. loc. cit.
• * 1.164

  Sext. Emp.
• * 1.165

  Censorin. de dienatali.
• * 1.166

  Ptol.
• * 1.167

  Ptol.
• * 1.168

  in Manil.
• * 1.169

  Sext. Emp.
• * 1.170

  Sext. Emp. loc. cit.
• * 1.171

  Sext. Emp. ibid.
• * 1.172

  Sext. loc. cit.
• * 1.173

  Ptol.
• * 1.174

  Sext. Emp.
• * 1.175

  Ptol.
• * 1.176

  Censor.
• * 1.177

  Sext. Emp.
• * 1.178

  Censor.
• * 1.179

  Sext. Emp.
• * 1.180

  Sext. Emp. loc. cit.
• * 1.181

  Sex. loc. cit.
• * 1.182

  Sext. loc. cit.
• a 1.183

  lib. 1.
• b 1.184

  Mor. Nov.
• c 1.185

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• d 1.186

  Suid.
• e 1.187

  Dan. 2.
• f 1.188

  U••sin. Zo••.
• g 1.189

  chap. 21. v. 21.
• h 1.190

  chap. 2.
• i 1.191

  1 Sam. 28. v. 8.
• k 1.192

  Fran. Mi∣rand. de ••er. praenot. lib. 4. p. 328.
• a 1.193

  Salmas.
• b 1.194

  Suid.
• c 1.195

  lib. 30. cap. 1.
• d 1.196

  loc. cit.
• a 1.197

  Psel.
• b 1.198

  Maimon. Mor. Ne.
• c 1.199

  Mor. Ne.
• a 1.200

  Mor. Ne.
• b 1.201

  loc. cit.
• c 1.202

  loc. cit.
• d 1.203

  Maim. Mor. Ne.
• a 1.204

  Curios. inoyez.
• b 1.205

  Centiloq.
• a 1.206

  Mor. Ne.
• b 1.207

  Gen. 3.
• c 1.208

  ch. 21. 21.
• d 1.209

  Gen. 31.
• * 1.210

  in Gen. quaest. 94.
• * 1.211

  Gen. 30.
• * 1.212

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 de Diis Sy∣ris.
• * 1.213

  Judg. 17.
• a 1.214

  Alcibiad. 1.
• b 1.215

  Psell. in Orac.
• c 1.216

  Psell. in Orac.
• * 1.217

  Psell. in Orac.
• a 1.218

  de Myster. Aegypt.
• b 1.219

  in Synes.
• a 1.220

  Psel. in orac. 15.
• b 1.221

  Psel. in orac. 14.
• c 1.222

  Psel. in orac. 19.
• d 1.223

  Psel. in orac. 15.
• e 1.224

  loc. cit.
• f 1.225

  loc. cit.
• g 1.226

  Psel. in orac. 21.
• h 1.227

  Psel in orac. 25.
• a 1.228

  Psel. de. daemon.
• b 1.229

  de. daemon.
• * 1.230

  Psel. de. daemon.
• * 1.231

  Psel. in orac. 23.
• a 1.232

  Praepar. E∣vang.
• a 1.233

  Rom. 1. 21.
• b 1.234

  ver. 23.
• c 1.235

  Hos. 2. 16.
• * 1.236

  Act. 17. 28.
• * 1.237

  Strom. 6.
• * 1.238

  lib. 1.
• * 1.239

  Mor. Ne.
• * 1.240

  Deut. 4. 19.
• * 1.241

  2 King. 23. 5
• * 1.242

  cap. 31. v. 26.
• * 1.243

  Mor. Ne.
• * 1.244

  Mor. Ne.
• * 1.245

  Saturn. 1. cap. 8.
• * 1.246

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.247

  cap. 66. v. 17.
• * 1.248

  Saturn. 1. 21▪
• * 1.249

  Sat. 1. 17.
• * 1.250

  in Aeneid. 1▪
• * 1.251

  p. 18.
• a 1.252

  in Ada.
• b 1.253

  in Belthes▪
• c 1.254

  de diis Syr.
• * 1.255

  lib. 1.
• a 1.256

  Mor. Ne.
• b 1.257

  in Aeneid. lib.
• c 1.258

  ••d Antolic. lib. 3.
• * 1.259

  ch. 5.
• d 1.260

  Ac. 6. 43.
• * 1.261

  2 Kings 17. 30.
• * 1.262

  Aristoph. Scol. Ari∣stoph.
• * 1.263

  Kircher.
• * 1.264

  Lib. 1.
• * 1.265

  2 Kings 17. 30.
• * 1.266

  Radak.
• * 1.267

  2 Kings.
• * 1.268

  lib. 1.
• * 1.269

  lib. 1.
• a 1.270

  Hist. Ec∣clesiast. l. 2.
• b 1.271

  in voce 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,
• a 1.272

  de error. p••ofan. Re∣lig.
• b 1.273

  Saturn. lib. 1. c. 21.
• a 1.274

  de Isid▪
• a 1.275

  Agath.
• b 1.276

  in Pro∣oem.
• c 1.277

  Strom. lib.
• d 1.278

  Zor.
• e 1.279

  lib. 2.
• f 1.280

  loc. citat.
• g 1.281

  Elm.
• h 1.282

  Boristhen.
• i 1.283

  in Zor.
• k 1.284

  Praepar. Evang. l. 1. c. 7.
• a 1.285

  lib. 1.
• b 1.286

  loc. ci••.
• c 1.287

  Xenoph. Instit. Cyr. lib. 7.
• d 1.288

  lib. 23.
• a 1.289

  lib▪ 30. 1▪
• b 1.290

  lib. 7. c. 21.
• c 1.291

  lib. 2. c. 20.
• d 1.292

  in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• e 1.293

  loc. cit.
• f 1.294

  Laertius prooem.
• g 1.295

  cont. gent.
• a 1.296

  Prooem.
• b 1.297

  in voce Magus.
• d 1.298

  Apolog. 1.
• e 1.299

  in Zor.
• f 1.300

  Salmas.
• k 1.301

  Ammian. Marcellin.
• l 1.302

  Strom. 6.
• q 1.303

  Alcib.
• t 1.304

  30. 1.
• a 1.305

  D. Hieron. advers. Jo∣vin. lib. 2.
• b 1.306

  Laert. in prooem.
• d 1.307

  Laert.
• e 1.308

  Laert. prooem.
• f 1.309

  lib.
• a 1.310

  Voc. Mag.
• b 1.311

  in Prooem▪
• d 1.312

  Euseb. Praep. E∣vang.
• e 1.313

  Plith▪ in Orac. ad. fin.
• f 1.314

  Isid. & Osirid.
• g 1.315

  loc. cit.
• a 1.316

  in Prooem.
• b 1.317

  de Divi. nat.
• c 1.318

  lib.
• d 1.319

  Var. Hist.
• e 1.320

  Macrob.
• f 1.321

  de Divi∣nat. lib. 1.
• g 1.322

  Var. Hist. 2. 17.
• h 1.323

  lib. 2.
• i 1.324

  in Zo••.
• k 1.325

  lib. 1. c. 6.
• a 1.326

  Alcibiad.
• b 1.327

  Prooem.
• c 1.328

  Bo••isthen.
• d 1.329

  Prooem.
• e 1.330

  lib.
• f 1.331

  lib.
• g 1.332

  loc. cit.
• h 1.333

  de leg. 2.
• i 1.334

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• m 1.335

  lib. 15.
• a 1.336

  lib. 1.
• b 1.337

  lib. 15.
• c 1.338

  Prooem.
• d 1.339

  loc. cit.
• e 1.340

  loc. cit.
• f 1.341

  Oeconom.
• g 1.342

  Porphyr. in antr. Nymph.
• h 1.343

  lib. 6. con∣tra Cels.
• i 1.344

  in Steli∣cut.
• k 1.345

  Gregor. Naz.
• l 1.346

  lib. 1.
• n 1.347

  deerror. prof. Relig.
• p 1.348

  lib. 15.
• q 1.349

  de Diis Syr. synt. 2. c. 7.
• r 1.350

  lib.
• s 1.351

  lib.
• t 1.352

  Perieg.
• u 1.353

  lib.
• x 1.354

  lib.
• a 1.355

  chap. 1. v. 15.
• b 1.356

  chap.
• c 1.357

  The word is Ur, which signifieth as well Fire.
• a 1.358

  de Nobi∣lit.
• b 1.359

  M••r. Nev.
• c 1.360

  Joseph. Antiquit. 1. 8.
• d 1.361

  Mor. Nev.
• e 1.362

  lib. 1. c. 3.
• * 1.363

  30. 1.
• a 1.364

  Mor. Nev. lib.
• b 1.365

  Mor. Nev. lib.
• d 1.366

  lib.
• e 1.367

  Maim. Mor. Nev. lib.
• f 1.368

  Ibid.
• g 1.369

  Histor. O∣riental. lib. 1. cap. 8.
• a 1.370

  Maimon.
• b 1.371

  idem.
• c 1.372

  Mor. Nev.
• e 1.373

  ch. 8. v. 14.
• a 1.374

  Mor. Nev.
• b 1.375

  ch. 8. 16.
• c 1.376

  Maimon. Mor. Nev. 3.
• d 1.377

  Mo. Nev. 3. 37.
• e 1.378

  Mor. Nev. 3. 44.