bright throughout the Soul is seated in the circumlucid region From thence this kind of Soul is often sent down to Earth upon several occasions either by reason of the flagging of its wings so they term the dâ—viation from its original perfection or in obedience to the will of the Father This Soul is alwayes coexistent with an Aetherial body as its Vehiculum which she by continual approximation maketh also immortal Neither is this her Vehiculum inanimate in it self but is it self animated with the other species of the Soul the Irrational which the Wise call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Image of the Rational Soul adorn'd with Phantasy and Sense which seeth and heareth it self whole through whole and is furnish'd with all the Senses and with all the rest of the Irrational facultâ—es of the Soul Thus by the principal faculty of this body Phantasy the Rational Soul is continually joyned to such a body and by such a body sometimes the Humane Soul is joyned with a Mortal body by a certain affinity of nature the whole being infolded in the whole enlivening Spirit of the Embryon this Vehiculum it self being of the nature of a Spirit The Image of the Soul viz. that part which being it self voyd of Irrational is joyned to the Rational part and depends upon the vehicle thereof hath a part in the circumlucid region for the Soul never layeth down the vehicle adherent to her The Soul being sent down from the mansion wholly-bright to serve the mortal body that is to operate therein for a certain time and to animate and adorn it to her power and being inabled according to her several Virtues do dwell in several Zones of the world if she perform her office well goes back to the same place but if not well she retires to the worst mansions according to the things she hath done in this life Thus the Chaldeans restore Souls to their first condition according to the measure of their several purifications in all the Regions of the World some also they conceive to be caried beyond the World CHAP. XI The Supramundane Light ALl these aeviternal and incorporeal Beings are seated in the Supramundane Light which it self also is incorporeal placed immediately above the highest Corporeal World and from thence extending upwards to infinite Proclus cited by Simplicius on this Oracle of Zoroaster Abundantly animating Light Fire Aether Worlds saith This Light is above all the seven Worlds as a Monad before or above the Triad of the Empyraeal Aetherial and Material Worlds adding that this primary Light is the Image of the Paternal Depth and is therefore supramundane because the Paternal Depth is supramundane And again this Light saith he being the supramundane Sun sends forth Fountains of Light and the Mystick Discourses tell us that it's generality is among supramundane Things for there is the Solar World and the Universal Light as the Chaldaick Oracles assert And again the Centers of the whole World as one seem to be fix'd in this for if the Oracles fixed the Centers of the material World above it self in the Aether proportionably ascending We shall affirm that the Centers of the highest of the Worlds are seated in this Light Is not this first Light the Image of the Paternal Depth and for that reason supramundane also because that is so CHAP. XII Of things Temporal or Corruptible and Corporeal THe third and last kind of things according to Zoroaster is Corruptible or Temporal which as it began in time so shall it likewise in time be dissolved The President over these is Arimanes Under this third kind are comprehended the Corporeal Worlds the Empyreal immediately below the Supramundane light the Aetherial next the Empyreal and the Material the lowest of all as the Oracle ranks them Abundantly animating Light Fire Aether Worlds These corporeal Worlds are seven Orac. For the Father formed seven firmaments of Worlds Including Heaven in a round figure He fixed a great company of inerratick stars He constituted a Heptad of Erratick animals Placing the Earth in the middle but the Water in the bosome of the Earth The Air above these Psellus explaining how they are seven saith They affirm that there are seven corporeal Worlds one Empyreal and first then three Aethereal and lastly three Material the fixed Circle the Erratick and the Sublunary Region But this enumeration seems to fall short for he mentions but two Aethereal Worlds the Orb of fixed Stars and the Planetary Orb and one Material the Sublunary Region as the Learned Patricius observes who therefore reckons the seaven thus One Empyreal three Aetherial the Fixed Orb the Planetary Orb the Orb of the Moon and three Elementary the Aërial the Watry and the Terrestrial But perhaps it will better suit with the Oracle which includes the Moon within the Planetary Orb and placeth the Water under the Earth as also with Psellus who calls the last three Worlds Material to dispose them thus Corporeal Worlds seven One Empyreal World Three Aetherial Worlds The Supreme Aether next the Empyreum The Sphear of fixed Stars The Planetary Orb Three Material Sublunary Worlds The Air The Earth The Water Neither can it seem strange that the three last only should be called Material for the Chaldaeans conceiving matter to be a dark substance or rather Darkness it self the Empyreal and Aetherial Worlds which as we shall shew consist only of Light or Fire cannot in their sense be said to be Material though Corporeal The Empyreal or First of these saith Psellus they attributed to the Mind the Aetherial to the Soul the Material to Nature CHAP. XIII The Empyreal World THe First of the Corporeal Worlds is the Empyreal by Empyreum the Chaldaeans understand not as the Christian Theologists the Seat of God and the Blessed Spirits which is rather analogous to the Supreme Light of the Chaldaeans but the outmost Sphear of the Corporeal World It is round in figure according to the Oracle Inclosing Heaven in a round figure It is also a solid Orb or Firmament for the same Oracles call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It consists of fire whence named the Empyreal or as the Oracles the fiery World which fire being immediately next the Incorporeal supramundane Light is the rarest and subtilest of Bodies and by reason of this Subtilty penetrates into the Aether which is the next World below it and by Mediation of the Aether through all the Material World This may be evinced more particularly saith Proclus from the Divine Tradition meaning the Zoroastrian Oracles for the Empyreum penetrates through the Aether and the Aether throâ—gh the Material World and though all the Intellectual â—etrads and Hebdomads have a Fountainous Order and consequently an Empyreal President nevertheless they are contained in the Worlds since the Empyreal passeth through all the Worlds Neverthelesse the Empyreum it self is fix'd and immoveable as Simplicius further explicating the Chaldaick Doctrine acknowledgeth by this
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 immoveable 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 Planetary 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 bottome 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 vivificative fire which penetrates quite through it even to the Center as we shewed formerly Concerning the Earth Diodorus Siculus saith 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 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 already 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 Lucifugous 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 Subterranâ—ous and Lucifugous are extremely malicious 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 suggestion for applying themselves to the Fantastick spirit which is within us they themselves being spirits also they instill discourses of affections and plâ—asures not by voyce verberating the Air but by whisper insinuating their discourse Nor is it impâ—ssible that they should speak without voice if we consider 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 Looking-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 suggesting 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 hurting in the same manner as the spirit or vapour in Charon's Cave For as that is reported to kill
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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 an Idol made by the Men of Babylon 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 perform the Rites of Veâ—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 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 Incense to the Mazaloth and to all the rest of the Host of Heaven Mazal is a Star they called the Signs the twelve Mazaloth the Zodiack the Circle Mazaloth and sometimes changing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mazaroth the Septuagint renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Suidas interprets the Constellations called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Signs This agrees with what Diodorus reports of the Chaldaeans that they held the principal Gods to be twelve 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 exprâ—sly asserted amongst others by Diodorus who in his account of their Doctrine affirms that as they called the Planets Interpreâ—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 Astrology 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 Consellers so to the principal of them they attâ—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 devotion to the Fire is certain by it as some conceive they represented 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 by Ruffinus The Chaldaeans in the time of Constantine 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 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 thus 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 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 Chalâ—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 neighbours the Chaldaeans Zoroaster saith Plutarch instituted 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 or about what time he lived is uncertain Laertius stiles him a Persian Clemens Alexandrinus a Mede Suidas a Perso-Mede whence it may be argued that he was not of so great Antiquity as most Authors conceive For we
reckon the Gods of the Persians thus Iupiter the Sun the Moon Venus the Fire the Earth the Winds the Water Laertius not so fully the Fire the Earth and the Water By Iupiter as 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 both Herodotus and Strabo witness they sacrifised Strabo adds that they called him Mithra This was the greatest of their Gods as Cyrus introduced by Xenophon acknowledgeth swearing by him Hâ—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 Zoroaster first amongst the Persians as Eubulus affirms who wrote many Volumes of the History of Mithra did consecrate a natural 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 mentioned by many others In the Mythraean Rites for so Lampridius terms them Celsus cited by 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 Nonnus upon Gregory Nazianzen saith twelve 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 particular Concerning those of Venus Herodotus saith They sacrifise also to Urania which they learnt of the Assyrians and Arabians the Assyrians 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 Raphelengius observes a mother This perhaps was that Mother of the Gods whichm Cicero affirms to have been worshipt by the Persians Syrians and all the Kings of Europe and Asia with great devotion The Fire Iulius Firmicus saith they preferred before all the other Elements o Agathias affirms they learnt to worship it of the Chaldaeans 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 kniâ—e but strike it down with a club Here also there are Pyretheia Chapels in the midst of which is an Altar covered 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 as Mr Selden observes they stirred it up whilst they sung Their heads are covered 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 by Ammianus Marcellinus Neither in Temples only did they use thâ—se Rites but in private Caves where Iulius Firmicus reports they worshipped the Fire with many extraordinary Ceremonies as amongst other things using to pronounce these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nor did this worship extend to fire only but to all things that resembled it as Dionysius reports whereof Strabo instanceth the Pyropus w Iulius Firmicus addes that they called the fire Mithra by which as also by their worshipping it in Caves it is manifest that sometimes at least they took it for the Sun their greatest Deity Concerning the worship of the Earth and Winds nothing particular is delivered That of the Water was performed in this manner 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 thâ—se are mentioned by the same Author Strabo and by others Anaitis Venus Amandatus Sacaea Sandes and Naâ—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 correspondence betwixt those Nations that as the Chaldaean Learning overspreading all Mesopotamia Syria and Assyria did on one side extend to their Neighbours the Persians so on the other it â—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 Ahmedus 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 Mesopotamia and Syria for which R. Maimonides who doth so throughout all his Writings gives this reason
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 Water 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 Sacrifices 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 Author 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 Camel 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 Goddesse 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 Afterwards he makes a Discourse to them wherein he declareth to the Congregation their continuance multitude places and excellency above all other Nations he likewise tells them the largenesse of their Empire and the dayes of their Reign After 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 Exchecquer The tenth moneth called the other Canun seems particularly devoted to the Moon for on the 24. day thereof is the Nativity of the Lord that is the Moon at what time they celebrate the Rites of Sammael sacrificing and burning fourscore living 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 together 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 Genâ—i and Daemons In the monâ—th Adar which is the twâ—lfth and last they fast also to tâ—e Moon especially on the 28. day The President diâ—â—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 RMaimonides mentioneth several other Rites of the Sabaeans which were expressely repugnant to the Levitical Law adding that he was acquainted with the Reasons and Causes of many of the Lâ—ws of Moses by means of knowing the Faith Rites and Worship of the Sabaeans The Examples alleged by him and others are these Thâ—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 Levit 11. 7. They held it unlawful to kill and feed on some Beasts permitted to the Jews as the Ox which Maimonides saith they much honoured for the great profit he brings by Agriculture and therefore 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 Bloâ—d as a thing exceeding detestable yet they did eat it believing it to be the Food of the Daemons and that he that did eat of it should become a Brother or intimate 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 Abraham our Father designed the VVest for the place of the Sanctum Sanctorum when he worshipped in the Mountain Moria Of this Idolatry they interpret what the Prophet 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 Beâ—-Isaac relates that they shaved themselves with Razors and brâ—â—dâ—d themselves with fire there were also married Women amongst them who shaved themselves in the same manner forbidden Levit. 21. 5. 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 described by Maimonides to which he conceives the Levitical prohibition to allude Others there are of the same kind cited by the same Author who concludes that as concerning those particular Laws the reasons whereof are
something Intelligible which it behooves thee to understand with the flower of the Mind For if thou enclinest thy Mind thou shalt understand this also Yet understanding something of it thou shalt not understand this wholly for it is a Power Of Circumlucid Strength glittering with Intellectual Sections Raies But it behooves not to consider this Intelligible with Vehemence of Intellection But with the ample flame of the ample Mind which measureth all things Except this Intelligible but it behooves to understand this For if thou enclinest thy Mind thou shalt understand this also Not fixedly but having a pure turning Eye thou must Extend the empty Mind of thy Soul towards the Intelligible That thou mayst learn the Intelligible for it exists beyond the Mind But every Mind understands this God for the Mind is not Without the Intelligible neither is the Intelligible without the Mind To the Intellectual Presters of the Intellectual fire all things By yielding are subservient to the perswasive Counsel of the Father And to understand and alwayes to remain in a restlesse Whirling Fountains and Principles to turn and alwayes to remain in a restlesse Whirling But insinuating into Worlds the Venerable Name in a sleeplesse Whirling By reason of the terrible menace of the Father Under two Minds the Life-generating fountain of Souls is contained And the Maker who self-operating framed the World Who sprung first out of the Mind Cloathing fire with fire binding them together to mingle The fountainous Craters preserves the flower of his own fire He glittereth with Intellectual Sections and filled all things with Love Like swarms they are carried being broken About the Bodies of the World That things unfashioned may be fashioned What the Mind speaks it speaks by understanding Power is with them Mind is from Her JYNGES IDAEA'S PRINCIPLES THese being many ascend into the lucid Worlds Springing into them and in which there are three Tops Beneath them lies the chief of Immaterialls Principles which have understood the intelligible Works of the Father Disclosed them in sensible Works as in Bodies Being as it were the Ferry-men betwixt the Father and Matter And producing manifest Images of unmanifest things And inscribing unmanifest things in the manifest frame of the World The Mind of the Father made a jarring Noise understanding by Vigorous Counsel Omniform Idaea's and flying out of one fountain They sprung forth for from the Father was the Counsel and End By which they are connected to the Father by alternate Life from several Vehicles But they were divided being by intellectual fire distributed Into other Intellectuals for the King did set before the multiform World An Intellectual incorruptible Pattern this Print through the World he promoting of whose form According to which the World appeared Beautified with all kind of Idaea's of which there is one fountain Out of which come rushing forth others undistributed Being broken about the Bodies of the World which through the vast Recesses Like swarms are carried round about every Way Intellectual Notions from the paternal fountain cropping the flower of fire In the Point of sleeplesse time of this primigenious Idea The first self-budding fountain of the Father budded Intelligent Jynges do themselves also understand from the father By unspeakable Councels being moved so as to understand HECATE SYNOCHES TELETARCHS FOr out of Him spring all Implacable Thunders and the Prester-receiving cavities Of the Intirely-lucid strength of Father-begotten Hecate And He who beguirds viz. the flower of fire and the strong Spirit of the Poles fiery above He gave to his Presters that they should guard the Tops Mingling the power of his own strength in the Synoches Oh how the World hath Intellectual guides inflexible Because she is the Operatrix because she is the Dispensatrix of Life-giving fire Because also it fills the Life producing bosome of Hecate And instills in the Synoches the enliving strength Of potent fire But they are Gardians of the Works of the Father For he disguises himself possessing To be cloathed with the Print of the Images The Teletarchs are comprehended with the Synoches To these Intellectual Presters of Intellectual fire All things are subservient But as many as serve the Material Synoches Having put on the compleatly-armed Vigour of resounding Light With triple strength fortifying the Soul and the Mind To put into the Mind the Symbol of Variety And not to walk dispersedly on the Empyraeal Channels But stiffely These frame indivisibles and sensibles And Corporiformes and things destin'd to matter SOUL NATURE FOr the Soule being a bright fire by the power of the Father Remaines Immortall and is Mistris of Life And possesseth many Complections of the Cavities of the World For it is in Imitation of the Mind but that which is born hath something of the Body The Channels being intermix'd she performs the Works of incorruptible Fire Next the paternal Conceptions I the Soul dwell Warm heating all things for he did put The Mind in the Soul the Soul in the dull Body Of us the Father of Gods and Men imposed Abundantly animating Light Fire Aether Worlds For natural Works co-exist with the Intellectual Light of the Father for the Soul which adorn'd the great Heaven and adorning with the Father But her Horns are fixed above But about the shoulders of the Goddesse immense Nature is exalted Again indefatigable Nature commands the Worlds and Works That Heaven drawing an Eternal Course may run And the swift Sun might come about the Center as he useth Look not into the fatal Name of this Nature THE WORLD THe Maker who Operating by himself framed the World And there was another Bulk of fire By it self operating all things that the Body of the World might be perfected That the World might be manifest and not seem Membranous The whole World of Fire and Water and Earth And all-nourishing Aether The unexpressible and expressible Watch-words of the World One Life by another from the distributed Channels Passing from above to the opposite Part Through the Center of the Earth and another fifth Middle Fiery Channel where it descends to the material Channels Life-bringing fire Stirring himself up with the goad of resounding Light Another fountainous which guides the Empyraeal World The Center from which all Lines which way soever are equal For the paternal Mind sowed Symbols through the World For the Center of every one is carried betwixt the Fathers For it is in Imitation of the Mind but that which is born hath something of the Body HEAVEN FOr the Father congregated seven Firmaments of the World Circumscribing Heaven in a round figure He fixed a great Company of inerratick Stars And he constituted a Septenary of erratick Animals Placing Earth in the middle and the Water in the middle of the Earth The Air above these He fixed a great Company of inerratick Stars To be carried not by laborious and troublesome Tension But by a settlement which hath not Error He fixed a great Company of inerratick Stars
the secondary 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 Plutarch whos 's own words are these Some are of opinion that there are two Gods one opposite in operation to the other one working good the other ill Others call him who is the good God the bad Daemon of this opinion was Zoroaster 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 further taught that to one we ought to offer votives and gratulatory sacrifices to the other averruncative and dismal oblations For pounding 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 Porcupines belong to the good the aquatile to the bad for which reason they esteem him blessed who hath kill'd most of that kind 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 benevolence The second of truth The third of aequity the rest of wisedom 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 approacheth 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 reckoned their Arts of Divination and Prediction which Laertius affirms were practised by the Magi. Cicero adds that they assembled in fana in Temples or consecrated places to consult about Divination Hence Strabo saith that by the antients Diviners were much esteemed such as amongst the Persians were the Magi and Necromancers and Lecanomancers and Hydromancers Aelian that the wisdom of the Persian Magi besides all other things which it was lawful for them to know did consist also in Divination And Lucian stiles the Magi a kind of persons skilful in Divination and dedicated to the Gods Of their Divination Cicero giveth an instance concerning Cyrus Aelian another concerning Ochus Amongst other kinds of Divination Velleius Paterculus affirms that they foretold by the marks of the Body They seem to have been skilful likewise in Astrology for Suidas ascribeth to the Persian Zoroaster five Books of Astroscopick Apotelesmes That they were also consulted concerning the presignification of Prodigies is manifest from the relation of 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 the service of the Gods called also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Magi saith Laertius are employed in the service of the Gods and about sacrificing and praying as being the only persons whom the Gods will hear So 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 Magick of which that the Persian Magi were ignorant Laertius allegeth the testimonies of Aristotle in his Treatise entituled Magick and Dinon in the first Book of his Histories As concerning their Religious Rites Herodotus and Strabo affirm that they had no Temples Altars or Images but did impute it to madness in such as had the reason whereof Herodotus conceives to have been for that they did not believe as the Grecians that the Gods were of humane form or as 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 Institution 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 Altars 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 invocâ—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 incantation 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 Strabo adds that when the Magus who declares the sacrifice hath distributed the pieces of the flesh every one taking his piece they all depart 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 HErodotus and Strabo