It adviseth that a Man busie not himself about the going forth of the Soul nor take care how it shall go out of the Body but remit the Businesse of its dissolution to the Course of Nature for Anxiety and Solicitude about the Solution of the Body and the Eduction of the Soul out of it draws away the Soul from better Cogitations and busieth it in such cares that the Soul cannot be perfectly purifyed for if Death come upon us at such time as we are busied about this Dissolution the Soul goeth forth not quite free but retaining something of a passionate Life Passion the Chaldaean defines A Mans sollicitous thinking of Death for we ought not to think of any thing but of the more Excellent Illuminations neither concerning these ought we to be sollicitous but resigning our selves to the Angelical and Diviner powers which raise us up and shutting up all the Organs of Sense in the Body and in the Soul also without Distractive cares and sollicitudes We must follow God who calls us Some interpret this Oracle more simply Bring it not out lest it go forth having something that is Anticipate not thy natural Death although thou be wholly given up to Philosophy for as yet thou hast not a compleat Expiation So that if the Soul passe out of the Body by that way of Educting it will go forth retaining something of mortal Life for if we Men are â—n the Body as in a Prison as Plato saith certainly no Man can kill himself but must expect till God shall send a Necessity Subject not to thy Mind the vast measures of the Earth For the plant of Truth is not upon the Earth Nor measure the measures of the Sun gathering together Canons He is moved by the Eternal will of the Father not for thy sake Let alone the swift course of the Moon she runs ever by the impulse of Necessity The progression of the Stars was not brought forth for thy sake The aetherial broad-footed Flight of Birds is not veracious And the Dissections of Entrails and Victims all these are toyes The supports of gainful Cheats Fly thou those If thou intend to open the sacred Paradise of piety Where Virtue Wisdome and Equity are assembled The Chaldaean withdraws the Disciple from all Graecian Wisdome and teacheth him to adhere only to God Subject not saith he to thy Mind the vast Measures of the Earth for the plant of Truth is not upon Earth that is Enquire not sollicitously the vast measures of the Earth a Geographers use to do measuring the Earth for the seed of Truth is not in the Earth Nor measure the Measures of the Sun gathering together Canons He is moved by the aeternal will of the Father not for thy sake That is Busie not thy self about the Motion and Doctrine of the Stars for they move not for thy sake but are perpâ—tually moved according to the Will of God Let aloâ—e the swift course of the Moon she runs ever by the impulse of Necessity That is enquire not anxiously the rolling motion of the Moon for she runs not for thy sake but is impelled by a greater Necâ—ssity The Progression of the Stars was not brought forth for tâ—y sake that is the Leaders of the fixed Stars and the Planets received not 〈◊〉 Essence for thy sake The aetherial broad-footed flight of Birds is not veracious that is the Art concerning Birds flying in the Air called Augury observing their Flight Noâ—es and Pâ—aâ—ching is not true By broad-feet he means the walking or pace of the Foot in respect of the Extension of the Toes in the skin And the Dissections oâ— Entrails and Victims all these are toyes that is the Art of Sacrificing which enquireth after future Events as well by Victims as by inspection into the Entrails of sacrificed Beasts are meerly toyes The supports of gainfull cheats fly thou those that is fraudulent Acquisitions of gain If thou intend to open the sacred Paradise of Piety where Virtue Wisdome and Equity are assembled Thou saith he who art under my Discipline enquire not curiously after these things if thou would'st that the sacred Paradise of piety be open to thee The sacred Paradise of piety according to the Chaldaeans is not that which the Book of Moses describes but the Meadow of sublimest Contemplations in which there are several Trees of Virtues and the Wood or Trunk of Knowledge of Good and Evil that is Dijudicative prudence which distinguisheth Good from Evil likewise the Tree of Life that is the Plant of Divine Illumination which bringeth forth to the Soul the Fruit of a more holy and better Life In this Paradise therefore grow Vertue Wisdome and Aequity Vertue is one in General but hath many Species Wisdome comprehendeth within it self all the Vertues which the Divine Mind pronounceth as only unspeakable Seek thou the way of the Soul whence or by what Order Having served the Body to the same order from which thou didst flow Thou mayst rise up again joyning Action to sacred speech That is seek the Origine of the Soul from whence it was produced and served the Body and how Men cherishing and raising it up by the Exercise of Divine Rites may reduce it to the place whence it came Uniting Action to sacred Reason is to be understood thus Sacred Reason or Discourse in us is the Intellectual Life or rather the supreme faculty of the Soul which the Oracle elsewhere styles the flower of the Mind but this sacred Reason cannot by its own guidance aspire to the more sublime Institution and to the comprehension of Divinity the work of Piety leads it by the hand to God by assistance of Illuminations from thence but the Chaldaean by the Telestick Science perfects or initiates the Soul by the power of Materials here on Earth To this sacred Reason saith he when thou hast united Action that is joyn'd the Work of Initiation to the sacred Reason or better faculty of the Soul Our Theologist Gregory raiseth the Soul to the more Divine things by reason and Contemplation by Reason which is in us the best and most intellectual faculty by Contemplation which is an illumination comming from above But Plato affirms that we may comprehend the â—ngenerate Essence by reason and Intellect But the Chaldaean saith that there is no other Means for us to arrive at God but by strengthning the Vehiculum of the Soul by material Rites for it supposeth that the Soul is purifyed by Stones and Herbs and Charmes and is rendred expedit for Assent Stoop not down for a precipice lies below on the Earth Drawing through the Ladder which hath seaven steps beneath which Is the throne of Necessity The Oracle adviseth the Soul which is next to God that she adhere onely to him with her whole mind and bend not downwards for there is a great Prâ—cipice betwixt God and the Earth which draweth Souls down the Ladder which hath seven Steps The Ladder of seven steps signifies the Orbs
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 Persian and his Followers whence I conceive that Plato is to be understood of the Persian Zoroaster who perhaps in regard of his extraordinary knowledge was either Allegorically styled or fabulously reported to be the â—on of God or of some good Genius as Pythagoras Plato and many other Excellent Persons were 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 â—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 Perâ—â—an Of Writings attributed to him are mentioned Verses two millions upon which Hermippus wrote a Comment and added â—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 sowing 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 frequently Inventions doubtlesse of latter times Some ascribe the Treatises of the Persian Zoroaster to the Chaldaean 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 Africanus for whose Inventions the Babylonians honoured him as a God There is yet standing saâ—th Pliny the Temple of Iupiter Belus he was the Inventor of the science of the Stars and 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 Staâ—s imitating 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 Correspondence with forreigners for a long time after But to confirm that he was skilful in those Sciences Aelian gives this Relatâ—on Xerxes son of Darius breaking up the Monument of antient Belus found an Urn of Glass in which his dead Body lay in Oyle but the Urn was not full it wanted a hand-â—readth of the Topp next the Urn there was a little Pillar on which it was written â—hat whosoever should open the Sepulcher and did not fill up the Urn should have ill fortune Which Xerxes reading grew afraid and commanded that they should powre Oyl into it with all speed notwithstanding 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 Monument 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 miserably being murthered by his own Son in the Night-time a-bed To this Belus Semiramis his Daughter 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 Philosophers his Disciples amongst whom 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 same Author are mentioned of the antient Magi Marmaridius a Babylonian and Zarmocenidas an Assyrian of whom nothing is left but their names no monuments extant of them To these add Zoromasdres a Chaldaean Philosopher who wrote Mathematicks and Physicks and Teucer a Babylonian an ancient Author who wrote concerning the Decanates The Mathematicians also saith 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 Chaldaick Learning into Greece AFter these flourished Berosus or as the Greeks call him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which name some interpret the Son of Oseas for as is manifest from Elias 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the Chaldees is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Syraicâ— whence Bar-ptolemaeus as if the Son of Ptolemy Bar-timaeus and the like Gorionides and other Rabbins call him Bar-Hosea The Arabians Barasa so Abenephi and others Barthius saith that there are some who assert him contemporary with Moses which opinion justly he condemns as ridiculous Claudius Verderius in his Censure upon the Annian Berosus affirms he lived a litle before the reign of Alexander the Great upon what authority 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 Eusebius cites the same place of Tatian thus Berosus the Babylonian Priest of Belus at Babylon who lived in the time of Alexander and dedicated 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but in the Text of Tatian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after Alexander And indeed this reading seems most consonant to the story The next to Alexander was Seleucus Nicator the next to him Antiochus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The third
replenished with the more excellent Life and Illumination and exists as it were out of herself then the Oracle saith to her boast of Harmony that is Glory in the obscure and intelligible Harmony by which thou art tied together in Arithmetical and Musical Proportions for under this intelligible Harmony even the mortal and compounded Body is composed having it's compositions derived from thence Let the immortal depth of the Soul be predominant but all thy Eyes Extend upward The depth of the Soul is her threefold powers the intellectual the intelligent the opiniative Her Eyes are the threefold cognoscitive operations of these for the Eye is the Symbol of Knowledg as Life is of Appetite Open therefore saith he the immortal Depth of the Soul and extend thy cognoscitive Powers upwards and even thy own self to use our own Expression transfer to the Lord. Defile not the Spirit nor deep not a Superficies The Chaldaeans cloath the Soul with two Garments one they call Spiritual woven for it by the sensible World the other Luciform tenuious and intangible which is here termed Superficies Defile not saith he the spiritual Garment of thy Soul with impurity neither cause it 's Superficies to grow deep by certain material Additions but preserve both in their own Natures one pure the other undipt Seek Paradise The Chaldaick Paradise is the whole Chorus of Divine powers about the Father and the fiery Beauties of the creative fountains The opening thereof by piety is the Participation of the Goods The flaming Sword is the implacable power which withsâ—ands those that approach it unworthily to such persons it is shut for they are not capable of it's felicity To the Pious it is open to this place tend all the Theurgick Vertues This Vessel the Beasts of the Earth shall inhabit The Vessel is the compounded mixture of the Soul the Beasts of the Earth are the Daemons which rove about the Earth our life therefore being ful of passions shall be inhabited by such Beaâ—s for such kinds are essentiated in passions and have a material Seat and Order Wherefore such as are addicted to passions are glued to them by assimulation for they attract what is like them having a motive-faculty from the passions If thou extend the fiery mind to the work of Piety Thou shalt preserve the fluxible Body That is If thou extend thy illuminated Mind upwards and the Work of fire to the Works of Piety the Works of Piety with the Chaldaeans are the Methods of rites thou shalt not only render the Soul unvanquishable by Passions but shalt also preserve thy Body â—he more healthfull for this Ordinarily is the effect of Divine illuminations viz. to consume the matter of the Body and to esâ—ablish health that it be not seized either by passion or diseases Certainly out of the cavities of the Earth spring terrestrial Dogs Which shew no true signe to mortal Man The speech is of material Daemons These he calls Dogs for that they are Executioners of souls Terrestrial for that they fall from Heaven and are rolled about the Earth These saith he being removed far from the Beatitude of Divine Life and destitute of Intellectual Contemplation cannot praesignifie Futures whence all that they say or show is false and not solid for they know Beings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by their Out-sides but that which knoweth figures 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 particularly useth Notions indivisible and not figured For the Father perfected all things and delivered them over to the second Mind which all Nations of men call the first The first Father of the Triad having made the Universal Frame deliver'd it over to the Mind which Mind the whole Race of Mankind being Ignorant of the Paternal Excellency call the first God but our Doctrine holds the contrary viz. that the first Mind the Son of the Great Father made and perfected every Creature for the Father in the Book of Moses declareth to the Son the Idaea of the Production of Creatures but the Son himself is the Maker of the Work The furies are Stranglers of Men. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The reductive Angels reduce Souls to them drawing them from general things but the Furies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being the Tormentors of the Natures which are dispersed and envious of human Souls entangle them in material Passions and as it were strangle them and not only Torture such as are full of passions but even those that are converted towards the immaterial Essence for these also coming into matter and into generation stand in need of such purification for we see many Persons even of those who live holily and purely fall into unexpected Miseries The Paternal mind hath implanted Symbols in Souls As the Mosaick Book saith that Man was formed after the Image of God so the Chaldaean saith that the Maker and Father of the World sowed Symbols of his Essence in the Souls thereof For out of the paternal Seed not only Souls but all superiour Orders sprung But in Incorporeal substances there is one kind of signs viz. Incorporeal and Individual In the World there are other signs and Symbols the unspeakable properties of God which are far more Excellent then the Vertues themselves The Souls of those who quit the Body violently are most pure Whosoever shall take this saying rightly will find that it contradicts not our Doctrine for the Crowned Martyrs who in time of persecution leave their Bodies by a violent End purifie and perfect their Souls but this is not that which the Chaldaean means He praiseth all violent Death because the Soul which leaveth the Body with trouble abhorrs this Life and hateth conversation with the Body and rejoycing flyeth up to the things above but those Souls which forsake this Life their Bodies being naturally dissolved by sicknesse do regret it's propension and inclination to the Body Because the Soul being a bright fire by the power of the Father Remains immortal and is Mistresse of Life And possesseth many Completions of the cavities of the World The Soul being an immaterial and incorporeal fire exempt from all compounds and from the material Body is immortal for nothing material or dark is commixed with her neither is she compounded â—o as that she may be resolved into those things of which she consists but she is the Mistresse of Life enlightning the Dead with Life she hath the Complements of many Recesses that is susceptive of the Government of Matter for she is enabâ—ed according to her different Vertues to dwell in different Zones of the World The Father infuseth not fear but instead of perswasion That is the Divine Nature is not stern and full of indignation but sweet and calm whence it doth not cause fear in the Natures subjected to it but attracts all things by perswasion and graciousnesse for if it were formidable and minacious every Order of Beings would have been dissolved None of them being able to endure his Power And this Doctrine is in part esteemed