THOMAS STANLEY ARM:    

THE HISTORY OF THE CHALDAIC PHILOSOPHY  
By THOMAS STANLEY.  
LONDON, Printed for Thomas Dring, and are to be sold at his Shop at the George in Fleetstreet near Cliffords-Inn. Anno 1662.   

TO Sir JOHN MARSHAM, K t.  
SIR,  
I Send this Book to you, because you first directed me to this design. The learned Gassendus was my precedent; whom nevertheless I have not followed in his Partiality: For he, though limited to a Single person, yet giveth himself liberty of enlargement, and taketh occasion from his Subject to make the World acquainted with many excellent disquisitions of his own. Our scope being of a greater Latitude, affords less opportunity to favour any Particular; whilst there is due to every one the commendation of their own deserts. This benefit I hope to have received from the Variety of the Subject; but far more are those I owe to your encouragement, which if I could wish less, I should upon this occasion, that there might seem to have been expressed something of choice and inclination in this action, which is now but an inconsiderable effect of the gratitude of,  
Dear Uncle, Your most affectionate Nephew, and humble Servant, THOMAS STANLEY.   

PREFACE.  
WE are entering upon a Subject which I confess, is in itself harsh, and exotic, very unproper for our Tongue; yet I doubt not but they will pardon this, who shall consider, that other Philosophies and Sciences have been lately well received by several Nations translated into their own Languages; and that this, as being the first, contributes not a little to the understanding of the rest.  
Another disadvantage this Subject incurs far more considerable: There is not any thing more difficult to be retrieved out of the Ruins of Antiquity than the Learning of the Eastern Nations, and particularly that of the Chaldaeans. What remains of it is chiefly transmitted to us by the Greeks, of whom, some converted it to their own use, intermixing it with their Philosophy, as Pythagoras and Plato; others treated expressly of it, but their Writings are lost. Of its first Authors nothing remains; what others took from it, is not distinguishable from their proper Philosophy. The Greeks were first made acquainted with it by Osthanes, and, long after, by Berosus, the former living in the time of Xerxes, the other, under Ptolomaeus Philadelphus. Whence it may be inferred, that the Discourse, which Democritus writ of Chaldaea, and his Commentary, of the Sacred Letters at Babylon, either came short of these Sciences, or were so obscure, that they conduced little to their discovery. Neither seems the Treatise, entitled Magicum, ascribed, by some, to Aristotle, by others, to Rhodon, but indeed written by Antisthenes, to have considered the Learning and Sciences, so much as the History of the Professors. Of which kind were also the Writers concerning the Magis, cited, under that general Title, by Diogenes Laertius.  
But there wanted not those, who further explained to the Greeks what Osthanes and Berosus had first communicated. Hermippus (to use Pliny's words) wrote most diligently of Magic, and Commented upon the Verses of Zoroaster. About the time of Antonius Pius flourished the two Julian's, father & son, chaldaic Philosophers: the first wrote concerning the chaldaic Rites, the later, Theurgic Oracles in Verse, and other secrets of that Science. Afterwards, wrote Symbulus and Pallas, concerning the Magis; and the later Platonic Philosophers more frequently: Amelius, 40 Books, of confutation; Porphyrius, 4. on the History of Julian the Chaldaean; Jamblichus, 28. entitled, Of the most perfect Chaldaic Theology; and Syrianus, 10. upon the Oracles.  
Of all these, there is nothing extant, unless (which we shall have occasion hereafter to prove) the few Oracles, dispersed among the Platonic Writers, be part of those, which were, by the Greeks, (Hermippus, Julian the son, and others) translated out of the chaldaic, Some of these Pletho and Psellus have explained with a Comment, adding two brief obscure Summaries of the Chaldaic Doctrine, which we have endeavoured to supply and clear, by adding and digesting the few remains of those Sciences which lie dispersed amongst other Authors; taking care to reject such as are supposititious, or of no credit, as, in the Historical part, Annius Viterbiensis, Clemens Romanus, and the like: in the Philosophical, the Rabbinical Inventions, which (though incuriously admitted by Kircher, Gaulmin, and others) manifestly appear to have been of later invention.   

THE HISTORY OF THE CHALDAIC PHILOSOPHY.  

THE FIRST BOOK.  
Of the Chaldaeans.  
PHILOSOPHY is generally acknowledged 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 Egyptians. The Egyptians pretended that the Chaldaeans were a Colony of them, and had all their Learning and Institutions from them: but they who are less interessed, and unprejudiced Judges of this Controversy, assert that 
a The Author of the Treatis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cited by Laertius in Pooem.  The Magis (who derived their knowledge from the Chaldaeans) were more ancient than the Egyptians, that 
b Joseph. 1. 8.  Astrological Learning passed from the Chaldaeans to the Egyptians, and from them to the Grecians; and, in a word, that the Chaldaeans were 
c Cic.  antiquissimum Doctorum genus, the most ancient 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 Philosophy of the Chaldaeans exceeded the bounds of their Country, and diffused itself into Persia and Arabia that border upon it; for which reason the Learning of the Chaldaeans, Persians and Arabians is comprehended 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 CHALDAEAN 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 Chaldaic Learning.  
THe Antiquity of the Chaldaic Learning, though such as other Nations cannot equal, comes far short of that to which they d●d pretend. When Alexander, by his Victories against Darius, was possessed of Babylon, (in the 4383d. year of the julian Period) Aristotle, a curious promotor of Arts, requested his Nephew Calisthenes, who accompanied 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 by 
a in lib. 2. de coelo, p. 123. lin. 18.  Simplicius relates) Calisthenes sent to Aristotle, being but of 1903 years, preserved to that time, which from the 4●83d. year of the julian Period upward, falls upon the 2480th. And even this may with good reason be questioned, for there is not any thing extant in the chaldaic Astrology more ancient than the Aera of Nabo●assar, which began but on the 3967th of the julian Period. By this Aera they compute their Astronomical Observations, of which if there had been any more ancient, Ptolemy would not have omitted them. 
b Prol. lib. 4. cap. 6, 7.  The first of these is in the first year of Merodach (
c Ezek.  that King of Babylon who sent the message to Ahaz concerning the miracle of the Dial,) which was about the 27th of Nabonassar. The next was in the 28th of Nabonassar. 
d lib. 5. p. 125  The third Observation is in the 127th of Nabonassar, which is the 5th year of Nabopolassur. This indeed is beyond all exception; for we have them confirmed by the Authority of Ptolemy, who shows the Reasons and Rules for the Observations. What is more than this, seems to have been only 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 Hypothesis, than 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 ascribed to Zoroaster. The name Zoroaster (to omit those who give it a Greek Etymology from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) Dinon cited by 
a in Prooem.  Laertius interprets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, rendered by his Translators, a Worshipper of the Stars. 
b Obelisc, Pamphil. l. 1. c. 2. §. 1.  Kircher finds fault with this Etymology, as being compounded out of two several Languages from the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Chaldee Zor, and therefore endeavours to duduce it from 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  tsura, a figure, or 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  ●sajar, to fashion, and 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  as and 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  star, hidden fire, as if it were 
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Zairaster, fashioning images of hidden fire, or 
h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  ●suraster, the image of secret things; with which the Persian Zarast agreeth. But it hath been observed, that Ester in the Persian Language signifieth a Star. The former particle Zor 
k Geogr. Sacr. l. 1. c. 1.  Bochartus derives from the Hebrew Schur, to contemplate, and thereupon, for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (in Laertius) reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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 paradoxically maintains there was not any one) none deny: but in reckoning them up, there is no small disagreement amongst Writers, grounded chiefly upon 
l cont. gent.  Arnobius, whom they differently interpret; his words these, Age nunc veniat quis super igneam zonam Magus interiore ab orbe Zoroastres, Hermippo ut assentiamur Authori: Bactrianus et ille conveniat, cujus ●tesias res gestas historiarum exponit in primo; Armenius, Hostanis nepos, & familiaris Pamphilius Cry. 
m Mag. Phil.  Patricius, 
n Apol. Mag. 8.  Naudaeus, 
o Obelisc. Pamphil.  Kirch●r, and others, conceive that Arnobius here mentions 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 Plin. exercit.  Salmasius altars 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 altered by himself, imply, as he pretends, but three Zoroasters; the first, according to some, an Aethiopian (a Country near 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 in Zor.  Ursinus, from the same reading of the words, infers that Arnobius mentions only two, that he manifestly explodes the Bractrian Zoroaster of Hermippus, and that Ctesias confuting the fabulous relation of Eudoxus, proved 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 conferred.  
The first a Chaldaean, the same whom 
r in Zor.  Suidas calls the Assyrian, adding that he died by fire from Heaven; to which story perhaps Arnobius alludes, or to that other relation mentioned by 
s Orat. Boristh.  Dion chrysostom, that Zoroaster the Persian (for their stories are confounded) 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 esteemed an Aethiopian, or of interior Lybia, as Salmasius expounds, Concerning this Zoroaster, Arnobius citys Hermippus: who, as 
t lib. 36. c. 1.  Pliny saith, wrote in explication of his Verses, and added Tables to his Volumes.  
The second, a Bractrian; 
u lib. 1.  justine mentions Zoroastres King of Bractria contemporary with Ninus the Assyrian, by whom he was subdued 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 cont. gent.  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 recorded in the first Book of his Persica; for so Arnobius, 
y loc. cit.  Bactrianus & ille conveniat, cujus Ctesias res gestas historiarum exponit in primo. The first six Books of that Work, treated (as 
z Biblioth.  Photius shows) 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 (as 
a lib. 36. c. 1.  Pliny affirms) lived under Darius. But 
b lib.  Diodorus names the King of Bactria whom Ninus conquered, Oxyartes; and some old Mss. of justine (attested by Ligerius) Oxyatres, others Zeorastes: perhaps the nearness of the names and times (the Chaldaean living also under Ninus, as 
c in Zor.  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 contemporary with him, was so well skilled. Elichmannus, a Persian Writer, affirms the Arabians and Persians to hold, that Zoroaster was not King of the Bactrians, but a Magus or Prophet; who by persuasions having 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 by 
d in Prooem.  Laertius and others; the same whom Clemens Alexandrinus styles a Mede; Suidas, a Perso-Mede; Institutor of the Magis, and Introductor of the chaldaic Sciences amongst the Persians. Some confound this Zoroaster with the Chaldaean, and both of them (as 
e Obel. Pamphil. lib. 1. cap. 2. sect. 1.  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, neither 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 Magic, and of the Magis, which is to be understood no otherwise then that he first introduced them into Persia. For 
f de Isid. & Osirid.  Plutarch acknowledgeth, Zoroaster instituted Magis amongst the Chaldaeans, in imitation of whom the Persians had theirs also: And the 
g Set forth by Erpenius.  Arabic History, that Zaradussit not first instituted, but reform, 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 Strom. lib.  Clemens witnesseth: The same Author, (saith he, meaning Plato) in the 10. of his Politics, mentioneth Erus Armenius, by descent a Pamphylian, who is Zoroaster; now this Zoroaster writes thus, 
i reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  This wrote I, Zoroaster Armenius, by descent a Pamphylian, dying in War; and being in Hades, I Learned of the Gods. This Zoroaster, 
k loc. cit.  Plato affirmeth to have been raised again to Life, after he had been Dead ten days, and laid on the Funeral pyre, repeated by 
l lib. 1. c. 8.  Valerius Maximus, and 
m in somn. Scip.  Macrobius. To this Zoroaster, doubtless the latter part of Arnobius' Words, with which Interpreters are so much perplexed, aught to be referred, Armenius Hostanis nepos, & familiaris Pamphylius Cyri. Some conjecture he mentions two Zoroasters; I rather conceive, the Words relate only to this one, and perhaps are corrupt, thus to be restored and distinguished, Armenius Hostanis nepos & familiaris, Phamphylius Erus: Armenius, Nephew and Disciple (in which sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is usually taken) of Hostanes, Erus Pamphylius.  
The fifth a Proconnesian, mentioned by 
n lib. 36. c. 1.  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 Proconnesian, who, according to 
o in Aristeas.  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 lib.  Herodotus relates an instance hereof, not unlike that of Erus Armenius, that he died suddenly in a Fuller's shop at Proconnesus, 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 Arimaspean; a Poem describing a Happy Life, or rather an Imaginary civil Government after such a manner as he conceived most perfect. This we may gather from 
q Strom. lib.  (lemens Alexandrinus, who saith, that the Hyperborean and Arimaspian Cities, and the Elyzian fields are forms of civil Governments of just Persons; of which kind is Plato's Commonwealth.  
To these may be added a sixth Zoroaster, (for so 
r Flor.  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 whom 
s Porphyr. ●it. Pythag.  Diogenes affirms, he was cleansed from the pollutions of his Life past, and instructed from what things virtuous Persons ought to be free; and learned the Discourse concerning Nature (Physic), and what are the Principles of the Universe; The same with Nazaratas 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 another, is nothing strange; for, from extraordinary Persons, Authors of some public 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, Satur's, jupiters'; and, consequently, so much confusion in their Stories. The like may be said of Zoroaster the Chaldaean, who being the Inventor of Magical and Astronomical 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 skilful in those Sciences, as the Bactrian, the Pamphylian, and the Proconnesian, are described to have been, were called by the same Name.   

CHAP. III.  
Of the Chaldaean Zoroaster, Institutor of the Chaldaic Philosophy.  
THe first of th●se Zoroasters termed the Chaldaean or Assyrian, is generally acknowledged the Inventor 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 err so largely, as not to need any Confutation; such are 
a Laert. in P●o●em.  Eudoxus, and the Author of the Treatise entitled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 commonly ascribed to Aristot●e, (and so 
b lib 36. c. 1.  Pliny citys it,) who asserts he lived 5000. years before Plato. Such likewise are Hermippus, Hemodorus the Platonic, 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, Scholasticus, 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 perpetual fire. Hither also some refer the Rabbinical stones concerning Cham, that 
c R. Levi in Ge●. R. ●●muel. in fo●tali●●● fidei.  by Magic he emasculated his Father, etc. 
d Rassis.  That Noah being by this means disabled from getting a fourth Son, cu●sed the fourth Son of Cham; That 
e Aben Es●a in Gen.  this curse (which was that he should be a Servant of Servants) implied strange service, viz. Idolatry; That 
f R. Hanasse in S●uto fo●tium.  hereupon the posterity of Chus became Idolaters, Cham himself 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 Observations 
g Simpli●.  said to be sent by calisthenes to Aristotle of 1903. years before Alexander's 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 settled his Empire.  
Suidas relates him contemporary with Ninus King of Assyria; Eusebius, with Semiramis Wife of Ninus; Ninus is placed by Chronologers 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' expedition into Greece. Troy, according to the Marmor Arundelianum was taken 434. years before the first Olympiad. Xerxes' expedition was on the first of the 75. Olympiad, viz. the of the Julian Period. The account 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 show) 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 ●on of God, or of some good Genius, as Pythagoras, Plato, and many other Excellent Persons were.  

h lib. 36. c. 1.  Pliny reports, that Zoroaster, (not particularising, 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) prayed he might die by fire from Heaven, and advised the Assyrians to preserve his ashes, assuring that as long as they kept them, their Kingdom should never fail: but Cedrenus attributes the same to the Per●●an.  
Of Writings attributed to him, are mentioned  

i Plin. lib. 36. c. 1.  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 Mechanics; Pliny allegeth a rule for sowing; and the Author of the geoponics, 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 Gnostics.  
To these add, cited by the Arabians, a Treatise of Magic; and another, of Dreams and their Interpretation, cited by Gelaldin frequently; Inventions doubtless of latter times.  
Some ascribe the Treatises of the Persian Zoroaster to the Chaldaean; but of those hereafter.   

CHAP. IU.  
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 account of Africanus; for whose Inventions the Babylonians honoured him as a God. There is yet standing, (says 
a lib.  Pliny) the Temple of jupiter Belus; he was the Inventor of the science of the Stars, and 
b lib. 1.  Diodorus, speaking of the Egyptians, They affirm that afterwards many Colonies went out of Egypt, 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 Egypt exempt from all public Charges and Duties, which the Babylonians call Chaldaeans; these observed the Sta●s imitating the Egyptian Priests, Naturalists and Astrologers. Thus Diodorus. But that Belus was son of Neptune and Lybia, is nothing but Greek Mythology; that he brought a Colony out of Egypt into Babylon, is fabulous. For the Egyptians had not any Correspondence with foreigners for a long time after. But to confirm that he was skilful in those Sciences, 
c Var. Hist.  Aelian gives this Relation.  
Xerxes' son of Darius, breaking up the Monument of ancient Belus, found an Urn of Glass in which his dead Body lay in Oil; but the Urn was not full, it wanted a hand-●readth of the Top: next the Urn there was a little Pillar, on which it was written, ●hat whosoever should open the Sepulchre and did not fill up the Urn, should have ill fortune. Which Xerxes reading grew afraid, and commanded that they should pour Oil into it with all speed; notwithstanding, it was not filled: Then he commanded to pour 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 murdered by his own Son, in the Nighttime, a-bed.  
To this Belus, Semiramis his Daughter 
d Diod. l. 2.  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 Magis and Philosophers his Disciples; amongst whom, 
a lib. 36.  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 showed formerly.  
By the same 
b loc. cit.  Author are mentioned of the ancient Magis Marmaridius a Babylonian, and Zarmocenidas an Assyrian; of whom nothing is left but their names, no monuments extant of them.  
To these add 
c Suid.  Zoromasdres a Chaldaean Philosopher, who wrote Mathematics and Physics; and Teucer a Babylonian an ancient Author who wrote concerning the Decanates.  
The Mathematicians also, saith 
d lib.  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 chaldaic Learning into Greece.  
AFter these flourished Berosus, or, as the Greeks call him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which name 
a Jos. Scal. in Euseb.  some interpret the Son of Oseas: for, as is manifest from Elias, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the Chaldees is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Syraic●; whence Bar-ptolemaeus, as if the Son of Ptolemy, Bartimaeus, and the like: Gorionides and other Rabbins call him 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Bar-Hosea; The Arabians Barasa; so Abenephi, and others.  

c Voss. de hist. Graec. lib. 1. c. 31.  Barthius saith that there are some who assert him contemporary with Moses, which opinion justly he condemns as ridiculous; 
d Adversar. 51. 7.  Claudius Verderius in his Censure upon the Annian Berosus affirms, he lived a little 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 
e Praepat. Evang. l. 10.  Eusebius citys 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 etc. 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, Antiochus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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 less; and at his 90th year or somewhat younger might dedicate his History to Antiochus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Or we may say, that by Antiochus the third from Alexander is meant Antiochus' 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, reckoning Alexander himself inclusively for one, Seleucus the second, Antiochus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the third; to whom from the death of Alexander are but 44 years: And in approving this Account we may retain the reading of Eusebius, supposing the first to be Seleucus, the second Antiochus Soter, the third Antiochus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: neither is this inconsistent with Gesner's Translation of the words of Tatian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as in Stephen's edition, of Eusebius; or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as in Tatian himself, qui Alexandri aetate vixit: which interpretation 
f lib. de Sibyl.  O●●phrius Panuinus also follows. But considering these words more intently it came into my mind (saith Vossius) that it might better be rendered qui Alexandri aetate natus est, whereby all scruple may be taken away, supposing Berosus to have been born but two years before Alexander's death; By which account he must have been but 64 years old when Antiochus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to whom he dedicated his Book began 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 22d of Antiochus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to one of whom Antiochus dedicated his Book. But by no means can we assent to the Learned 
g in Tatian.  ●onradus Ges●erus, who by Alexander conceives to be meant not he who was surnamed the Great son, of Philip, but that Alexander who succeeded Demetrius Soter, in the Kingdom of Syria, and was succeeded by Demetrius Nicanor; by Antiochus' understanding Antiochus Sedetes, who Reigned next after Demetrius Nicanor: for if it were so Berosus must have been a whole age later than Ma●etho; but Ma●etho flourished under Philadelphus (as Vossius elsewhere proves) Philadelphus died in the third year of the 133d 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 expressly affirms? Again, we may assert the time of Berosus another way. 
h lib. 6. c. 55.  Pliny says he gave account of 480 years, which doubtless were years of Nabonassar: now the aera of Nabonassar begun in the second year of the 8th Olympiad; from which if we reckon 480, it will fall upon the later end of Antiochus Soter's reign; wherefore Beros●s dedicated his Book either to him or to Antiochus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his son. These Arguments will not suffer us to doubt of the time of Berosus.  
This Berosus is mentioned by many of the Ancients. 
i lib. 9 c. 7.  Vitruvius saith, he first settled in the Island Coos and there opened Learning. 
k contra Apion. lib. 1.  josephus that he introduced the Writings of the Chaldaeans concerning Astronomy and Philosophy among the Grecians. 
l lib. 7. c. 37.  Pliny that the Athenians, for his divine Predictions, dedicated to him publicly in their Gymnasium a Statue with a golden Tongue. He is mentioned likewise by 
m in Apologet. c. 19  Tertullian, and the Author of the 
n p. 48.  Chronicon Alexandrinum.  
He wrote Babylonicks or Chaldaics, in three Books: for they are cited promiscuously under both these Titles: The Babylonicks of Berosus, 
o deipn. l. 14.  Athenaeus citys; but Tatian saith, he wrote the chaldaic History in three Books. And 
p Strom. 1.  Clemens Alexandrinus citys Berosus, his third of Chaldaics; and elsewhere, simply his chaldaic Histories: And Agathias affirms, he wrote the antiquities of the Assyrians and Medes; for those Books contained not only the Assyrian or Chaldaean affairs but also the Median; 
q lib. 2.  Agathias, as somewhere Berosus the Babylonian, and Athenocles, and Simacus, relate, who have Recorded the antiquities of Assyrians and Medes. Out of this work 
r Antiquit. Jud. 1. 5. contra Apion. lib. 1.  josephus hath preserved some excellent fragments; But the supposititious Berosus of Annius is most trivial and foolish, of the same kind as his Megasthenes and Archilochus: many Kings are there reckoned which are no where to be found; and scarce is there any of those fragments which josephus citys out of the true Berosus: on the contrary, some things are plainly repugnant, as when he saith Semiramis built Babylon; whereas josephus saith Berosus wrote, that it was not built by Semiramis.  
A daughter of this Berosus is mentioned by 
s Paraen.  justin Martyr a Babylonian Sibyl, who prophesied at Cumae; This cannot be understood of that Cumaean Sibyl, who lived in the ●ime of Tarqvinius Priscus; for betwixt Tarqvinius Priscus and the first Pontic war (in which time Berosus lived) are 245 years; but of some other Cumaean Sibyl of much later time. That there were several Sibyls, who prophesied at Cumae, 
t lib. de Sibyl.  Onuphrius hath already proved out of the Treatise of wonderful things ascribed to Aristotle; and out of Martianus Capella, and other Writers.  
Berosus being the person who introduced the chaldaic Learning into Greece, we shall with him close the History of the Learned Persons or Philosophers amongst the Chaldaeans.    

SECT. II.  
The Chaldaic 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, communicated by public 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 habitation allotted for them; and lived exempt from all public charges and duties.  
Of these is 
a lib. 1.  Diodorus to be understood; who relates, that Belus instituted Priests exempt from all public 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, adjoining to the Arabians and the Persiangulf.  
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 thatc in Syria the Chaldaeans excel for knowledge of the Stars, and acuteness of Wit; and 
d lib.  Q. Curtius, who describing the solemnity of those who went out of Babylon to meet Alexander, saith, Then went the Magis 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 practice of their Art; yet Curtius seems to intend no more than the Chaldaeans of both sorts, the Plebeian Tradesmen, and the Learned.  
Of these Chaldaeans peculiarly so termed, is 
e in prooem.  Laertius likewise to be understood, when he citys as Authors of Philosophy amongst the Persians the Magis, amongst the Babylonians or Assyrians the Chaldaeans. And Hesychius, who interprets the word Chaldaeans, a kind of Magis 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, (saith 
a lib. 1.  Diodorus) after the same fashion as the Greeks; For amongst the Chaldeans, Philosophy is delivered 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 acquire a great habit in Astrology, as well because that age is apt to Learn, as for that they employ so much time in Study. But among the Greeks, for the most part they come unprepared, and attain Philosophy very late; and having bestowed some time therein, quit it to seek out means for their Livelihood: and though some few give themselves up wholly to Philosophy, yet they persist 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 always 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 distinguished from the rest of the People by the common Denomination of the Country, Chaldaeans; so were they distinguished amongst themselves into Sects, denominated from the several parts of the Country, wherein they were seated: whereof 
a lib. 6. c. 26.  Pliny and 
b lib. 16. p. 739.  Strabo mention Hipparenes from Hipparenum, a City in Mesopotamia; Babylonians, from Babylon; Orchenes, (
c lib.  a third chaldaic Doctrine) from Orchoë a City of Chaldaea; and Borsippenes, from Borsippe, another City of Babylonia dedicated to Apollo and Diana. And though 
d supra citat.  Diodorus prefer the Chaldaeans before the Grecians, 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 absolute agreement, is manifest from Strabo, who adds that 
e loc. cit.  they did, (as in different Sects) assert contrary Doctrines; 
f loc. cit.  some of them calculated Nativities, others disapproved it; Whence 
g lib.  Lucretius, 
The Babylonick Doctrine doth oppose  
The Chaldee, and Astrology ore'throws.    

CHAP. IU.  
Sects of the Chaldaeans distinguished according to their several Sciences.  
ANother (more proper) distinction of Sects amongst the Learned Chaldaeans, there was, according to the several Sciences which they professed▪ The Prophet 
a cap. 2. v. ●.  Daniel relating how Nebuchadonosar sent for all the Learned Men, to tell him his Dream, takes occasion to name the principal of them, which were four; Hhartumim, Ashaphim, Mecashephim, Chasdim.  
Hhartumim, are by Abrabaniel, expounded Magis skilful in Natutural things; and by jachiades, those Magis who addicted themselves to contemplative Science, which interpretation suits well with the Derivation of the word; not as some would have from Charmini, Burnt bones, (for that the Magis performed their Rites with Dead men's bones) nor from Charat, a Pen or Scribe, (in regard, the Egyptians 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) signifying to know, whence Elmacinus instead of this Perse-Chaldee, useth two Arabic Words, Alhochamaon, Walarraphaon; Wise and Knowing Persons. The Hhartumim, therefore, were not (as commonly rendered) Magicians, but rather such as studied the Nature of all things, under which contemplation is comprehended Theology, and Physic, the knowledge of Being's, Divine and Natural.  
Ashaphim 
b in Dan. p. 34.  jachiades expounds those Magis qui scientiam activam excolebant: so Constantinus renders him, but adds, that jachiades is mistaken, and that the Ashaphim were rather the same as Souphoun in Arabic, Wise, Religious Persons This indeed, is the more probable; Souphoun is an attribute, proper to those who delivered all Theology, 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 derived, the Word Hatseviph, Mystic Theology; and perhaps, from the Hebrew root, Ashaph, comes the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the first attribute given by the Greeks to Learned Persons, afterwards changed into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. These Ashaphim, the ordinary Interpretation of the Text in Daniel styles Astrologers: and Aben Ezra derives the Word from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 twilight, 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 Chaldaeans, seem rather to be the same with the Magis of the Persians, Priests, the professors of Religious Worship, which they termed Magic.  
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 rendered, Sorcerers.  
Chasdim, (or Chaldaeans) was an attribute (as we showed formerly) conferred in a particular sense upon the Learned Persons of the Chaldaeans: Amongst whom, by a restriction yet more particular, it signified the professors of Astrology, this being a study to which they were more especially addicted, and for which most eminent; 
c lib. 16. p. 739.  these are those Chasdim, whom Strabo styles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, astronomical Chaldaeans.  
Besides these four kinds (which seem to have been the principal,) there are several others mentioned, and prohibited by the Levitical Law, Deut. 18. 10. Choser, Casmim, Megnonenim, Menacheshim, Hhober, Hhaber, Shel, Ob, jideoni, Doresh el Hammetim. R. Maimonides reciting them all, adds, that, they were several sorts of Diviners sprung up of old amongst the Chaldaeans. jachiades mentions them, as particular kinds of the Mecashphim.     

THE SECOND PART.  
The Chaldaic Doctrine.  
FRom the four general kinds of the professors of Learning amongst the Chaldeans, mentioned by the Prophet Daniel, (of which we 
a part. 1. Sect. 2. chap. 4.  last treated) may be inferred, Of what Parts or Sciences the chaldaic 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, comprehends under the common name of Astrologers; the other two, under that of Natural Philosophers, and Priests: for he saith, they imitated the Egyptian Priests, Naturalists, and Astrologers.  
In treating therefore of the Chaldaic Doctrine, we shall first lay down their Theology, and Physic, the proper study of the Hhartumim; Next, their Astrology, and other Arts of Di●i●ation, practised by the Chasdim, and Mecashphim: thirdly, their theurgy, and Lastly, their Gods. Which contemplation and rites were peculiar to the Ashaphim.  

SECT. I.  
Theology, and Physic.  
THe Chaldaic Doctrine, in the first place considers all Being's, as well Divine, as Natural: the contemplation of the first, is Theology; of the latter, Physic.  

a Psell. in Orac. p. 51.  Zoroaster divided all things into three kinds; the first Eternal; the second had a beginning in time, but shall have no end; the third Mortal: the two first belong to Theology. The Subject of Theology, (saith 
b praep. Evang. lib. 4. cap. 3.  Eusebius, speaking doubtless of the followers of Zoroaster) They divided into four kinds; The first is God, the Father and King: next him, there followeth a multitude of other Gods; in the third place they rank Daemons; in the fourth Heroes, or, according to others, Angels, Daemons, and Souls.  
The third, or mortal kind is the Subject of Physic; It comprehends all things material; which they divide into seven Worlds, one Empyreal, three Aetherial, three Corporeal.  

CHAP. I.  
Of the Eternal Being, God.  
THe first kind of things (according to Zoroaster) is Eternal, the Supreme God. In the first place (saith Eusebius) they conceive that God the Father and King ought to be ranked. This the Delphian Oracle (cited by Porphyrius) confirms 
Chaldees and jews wise only, worshipping  
Purely a self-bego●●en God and King.  This is that principle of which the Author of the chaldaic Summary saith, They conceive there is one principle of all things, and declares that it is one and good.  

a Porph. vit. Pythag.  God (as Pythagoras learned of the Magis, who term him Oromasdes) in his Body resembles Light, in his Soul Truth; That God (according to the Chaldaic opinion) is Light, besides the testimony of Eusebius, may be inferred from the Oracles of Zoroaster, wherein are frequently mentioned the 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  light, beams, and splendour of the Father.  
In the same sense they likewise termed God a Fire; for Ur in Chaldee signifying both Light and Fire, they took Light and Fire promiscuously (as amongst many others Plato doth when he saith that God began to compound the whole body of the World out of fire and earth: by which fire he afterwards professeth to mean the Sun whom he styles the brightest and whitest of things, as if light and fire, brightness and whiteness were all one;) this is Manifest from the Zoroastraean Oracles also, wherein he is sometimes called simply fire, sometimes the paternal fire, the one fire, the first fire above.  
Upon this ground (doubtless) was the worship of Fire instituted by the Ancient Chaldaeans, and 
c Agath.  from them derived to the Persians; of which hereafter, when we shall come to speak of their Gods and Religious Rites.   

CHAP. II.  
The emanation of Light or Fire from God.  
GOd being (as we have shown) an Intellectual Light or Fire did not (as the Oracle saith) shut up his own fire within his intellectual power, but communicated it to all Creatures; first and immediately to the first Mind (as the same Oracles assert) and to all other aeviternal and incorporeal Being's, (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 Being's reside; The supramundane light kindles the first corporeal World, the Empyreum or fiery Heaven, which being immediately beneath the incorporeal light, is the high●st brightest and rarest of bodies. The Empyreum diffuseth itself through the Ae●●●r which is the next body below it, a fire less refined than the Empyreum: But that it is fire, the more condensed 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 darkness, (as are also the material or bad Daemons) yet this 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Orac.  vivificative fire actuates and gives life to all its parts, insinuating, diffusing itself, and penetrating even to the very Centre: passing from above (saith the Oracle) to the opposite part, through the Centre of the Earth. We shall describe this more fully, when we treat of the particulars.   

CHAP. III.  
Of things aeviternal and incorporeal.  
THe Second or middle kind of Things (according to Zoroaster is that which) is begun in time but is without end (commonly termed aeviternal.) To this belong that multitude of Gods which Eusebius saith they asserted next after God the Father and King; and the Souls of Men; Psellus and the other Summarist of the Chaldaic Doctrine name them in this order, Intellig●bles; Intelligibles and Intellectuals; Intellectuals; Fountains; Hyperarchii or Principles; Unzoned Gods; Zoned Gods; Angels; Daemons; Souls. 
a Euseb.  All these they conceive to be light, (except the ill Daemons which are dark.)  

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

CHAP. IU.  
The First Order.  
IN the first place are three Orders, one Intelligible, another Intelligible and Intellectual, the third Intellectual. The first order which is of Intelligibles, seems to be (as the Learned Pa●ricius conjectures; for Psellus gives only a bare account, not an exposition of these things) that which is only understood: This is the highest Order: The second or middle Order is of Intelligibles and Intellectuals, that is, those which are understood, and understand also, as Zoroaster.  
There are Intelligibles and Intellectuals, which understanding are understood.  
The third is of Intellectuals; which only understand: as being Intellect, either essentially or by participation. By which distinction, we may conceive that the highest Order is above Intellect, being understood by the middle sort of Minds. The middle Order participates of the Superior, but consists of Minds which understand both the superior and themselves also. The last Order seems to be of Minds, whose office is to understand not only themselves but superiors and inferiors also.  
Of the first of which Orders, the Anonymus Author of the Summary of the Chaldaic 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 completed by three Triads: each of the Triads having a Father first, than a Power middle, and a Mind the third amongst them: which (Mind) shutteth up the Triad within itself, these they call also Intelligibles.  
This Triple Triad seems to be the same with the Triad mentioned 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 Mankind calls the first.  And as Psellus saith, that this Mind shuts up the Triad and paternal Depth within itself; so Zoroaster It is the Bound of the paternal Depth and Fountain of Intellectuals. And again, It proceeded not further but remained 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 threefold, into jynges, Synoches, and Teletarchs'. With him agrees the Anonymous Summarist, Then is the Intelligible jynx; next which are the Synoches, the Empyreal, the Aetherial and the Material; after the Synoches, are the Teletarchs'. 
The first are Jynges, of which the Oracle  
Intelligent jynges do themselves also understand from the Father  
By unspeakable counsels being moved so as to understand;  Psellus saith, they are certain powers next to the paternal Depth consisting of three Triads (I would 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 itself: Plet●o, They are Intellectual species conceived by the Father, they themselves being conceptive also and exciting conceptions or notions by unspeakable counsel's; These seem to be the Ideas described by the Zoroastraean Oracle; 
The Mind of the Father made a jarring noise, understanding by vigorous counsels  
Omni-form Ideas, and flying out of one fountain  
They sprung forth, for from the Father was the counsel and end;  
But they were divided, being by Intellectual fire distributed  
Into other Intellectuals, for the King did set before the multi-form World  
An Intellectual incorruptible pattern, the print of whose form  
He promoted through the World, and accordingly the World was framed  
Beautified with all kind of Ideas of which there is one fountain,  
Out of which came rushing forth others undistributed.  
Being broken about the Bodies of the World which through the vast Recesses  
Like swarms are carried round about every Way  
Intellectual Notions from the paternal fountain cropping the flower of fire.  
In the point of sleepless Time; of this  
Primigenious Idea the first self-budding fountain of the Father budded.   
Upon which words Proclus, having cited them as an Oracle of the Gods, adds, Hereby the Gods declared as well where the subsistence of Idaea's is, as who that God is who contains the one fountain of them, as also, after what manner the multitude of them proceeded out of this Fountain, and how the World was made according to them. And that they are movers of all the Systemes of the World, and that they are all Intellectual essentially: Others may find out many other profound things, by searching into these Divine Notions; but for the present let it suffice us, to know that the Gods themselves ratify the Contemplations of Plato, for as much as they term those Intellectual Causes Idaea's; and affirm that they gave pattern to the World, and that they are Conceptions of the Father: for they remain in the Intellections of the Father: and that they go forth to the making of the World, for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 implies their going forth: and that they are of all forms, as containing the Causes of all things divisible: and that from the fountaineous Idaea's there proceeded 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 govern those Worlds and give them vital Motion. The Oracle termeth them Anoches.  
Each World hath intellectual Anoches inflexible, where Psellus interprets them the most excellent of Intelligible Species, and of those that are brought down by the Immortals in this Heaven, in the head of whom is conceived to be a God, the second from the Father.  
The last of this Order are the Teletarchs', joined 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 Epist.  Psellus, After the middle Order is the Intellectual having one paternal Triad, which consists of the once above, and of Hecate and of the twice above; And another (Triad) which consists of the Amilicti, which are three; And one, the Hypezocos. These are seven fountains. Anonymus summarist, After these are the fountainous Fathers called also Cosmagogues; the first of whom is called the once above, next whom is Hecate; then the twice above, next whom three Amilicti; and last, the Hypezocos.  
Of the Cosmagogues Psellus interprets the Zoroastraean Oracle.  
Oh how the world hath intellectual Guides, inflexible!  
The Chaldaeans, saith he, assert Powers in the World, which they term Cosmagogi, (guides of the World) for that they guide the World by provident Motions. These Powers the Oracle calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sustainers; as sustaining the whole World. The Oracle saith, they are immovable, implying their settled Power; sustentive, denoting their Guardianship. These Powers they design only by the Causes and immobility of the Worlds. Pletho interprets them the most excellent of Intelligible Species, and of those that are brought down by immortals in this Heaven. The Coryphaeus of whom, he conceives to be a God, the second from the Father.  
The Amilicti also, and the Hypezocos are mentioned by the Oracle. 
— for from him  
Spring forth all the implacable (Amilicti) Thunders.  
And the Recesses (suscipient of Presters) of the omni-lucent Strength.  
Of Father-begotten Hecate, and Hypezocos the flower of fire.   
The Amilicti [implacable] are Powers so termed, 
Psell. in Orac.  for that they are firm and not to be converted towards these inferior things; and also cause that Souls be not alured by affections.   

CHAP. VII.  
Fountains, and Principles.  
BEsides this last Order of Intellectuals, which Psellus styles seven fountains, and the Anonymus summarist fountainous fathers, the latter gives Acount of many other fountains, They reverence also (saith he) a fountainous Triad of Faith, Truth, and Love; they likewise assert a Principiative Son from the solar fountain, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  and Archangelical, and the fountain of Sense, and fountainous judgement, and the fountain of Perspectives, and the fountain of Characters which walketh on unknown Marks, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  and the fountainous Tops of Apollo, Osiris, Hermes, they assert material fountains of Centres and Elements, and a Zone of Dreams, and a fountainous Soul.  
Next the fountains, saith Psellus, are the Hyperarchii; The Anonymus more fully, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Next the fountains, they say, are the Principalities, for the fountains are more principle than the principles; Both these names of Fountains and Principles are used by Dionysius Areopagita, frequently; even in the third Triad, he puts the name of Principles, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (or Principalities) after whom the Archangels.  
Of the Animal-productive Principles, (continues the Anonymus) the top is called Hecate, the middle principiative Soul, the bottom princiative Virtue. This seems to be that Hecate, whom Psellus saith, they held to be the fountain of Angels, and of Daemons, and of Souls, and of Natures; The same which the Oracle means, saying,  
On the left side of Hecate, is the fountain of virtue: for the Chaldaeans, 
in Orac.  (as Psellus saith) esteem Hecate a Goddess, seated in the middle rank, and possessing as it were the Centre of all the Powers; in her right parts they place the fountain of Souls, in her left the fountain of goods or of Virtues; Moreover they say, the fountain of Souls is prompt to propagations, but the fountain of Virtues continueth within the bounds of its own Essence, and is as a Virgin incorrupted; which settledness and immobility, it receives from the power of the Amilicti, and is girt with a Virgin Zone. What Psellus here calls the fountain of Souls, and the fountain of Virtues, is the same which the Anonymus styles, principiative Soul, and principiative Virtue.   

CHAP. VIII.  
Unzoned Gods, and Zoned Gods.  
NExt (the Hyperarchii, according to Psellus) are the Azoni, (Unzoned Gods) there are amongst them, (saith the Anonymus summarist) 
a Reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  unzoned Hecates, as the chaldaic, the Triecdotis, Comas, and Ecclustick: The unzoned Gods are Sarapis and Bacchus, and the 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Chain of Osiris and of Apollo, (continued series of Geniusses, connected in the manner of a chain) they are called unzoned, for that they use their power freely (without restriction) in the Zones, and are enthroned above the conspicuous Deities: These conspicuous Deities are the Heavens and the Planets, (perhaps of the same kind as the Intelligences, which the Peripatetics asserted Movers of the Spheres) and whereas he saith, they live in Power, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it is the same Attribute which Dionysius gives the third of the second Hierarchy, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  

c Psell.  The Zoned Gods are next: 
d Anon.  These are they which have (confinement to) particular Zones, and are rolled 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, according to several distributions. The same Office Dionysius seems to assign to the second and third Hierarchies.  
These Azoni, and Zonaei, are mentioned also by Damascius; Thi● (saith he) sendeth out of herself the fountain of all things, and the fountainous 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  chain; but That, sendeth out of herself the fountainous chain) of particulars; and passeth on to Principles and Archangels, and Azoni, and Zonaei, as the Law is of the procession of the renowned particular Fountains. 
In Prooem. Parmenid.  And by Proclus, The sacred names of the Gods delivered according to their mystical interpretation, as those which are celebrated by the Assyrians, 
* Read, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Zonaei, and Azoni, and Fountains, and Amilicti, and Synoches, by which they interpret the Orders of the Gods.   

CHAP. IX.  
Angels and Immaterial Daemons.  
NExt (the Zonaei) are the Angels. Arnobius saith of Hosthanes, 
Psel.  (one of the Persian Magis, who received their Learning from the Chaldaeans) that he knew the Angel's 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, 
in Orac.  which reduce Souls to them, drawing them from several things.  
The next are Daemons; Of these the 
a Psel. in Orac.  Chaldaeans hold some to be good, others bad. 
b Euseb.  The good, they conceive to b● Light; the bad Darkness. That there are good Daemons, natural reason tells us; Oracle: 
Nature persuades that there are pure Daemons.  
The burgeons even of ill matter are beneficial and good.   
Nature, or natural reason, saith Pletho, persuades, that the Daemons are holy, and that all things proceeding from God, who is good in himself, are beneficial: if the bloomings of ill matter (viz. of last substances) are good, much more are the Daemons such, who are in a more excellent rank, as partaking of Rational nature, and being mixed with Mortal nature.   

CHAP. X.  
Souls.  
NExt to Daemons, Psellus (in his Epitome of the Chaldaic Doctrine) placeth Souls, the last of eviternal beings.  

a Pletho in Orac.  Of Forms, the Magis, (and from them the Pythagoreans and Platonists) assert three kinds; One wholly separate from matter, the supercelestial Intelligences; An other inseparable from matter, having a substance not subsisting by itself, but dependent on matter, together with which matter, which is sometimes dissolved by reason of its nature subject to mutation, this kind of Soul is dissolved also, and perisheth. This they hold to be wholly Irrational.  

b Ibid.  Betwixt these, they place a middle kind, a Rational Soul, differing from the Supercelestial Intelligences, for that it always coexists with matter; and from the Irrational kind, for that it is not dependent on matter, but on the contrary matter is dependent on it; and it hath a proper substance potentially subsistent by itself. It is also indivisible, as well as the Supercelestial Intelligences, & performing some works in some manner allied to theirs, being itself also busied in the knowledge and contemplation of Being's, even unto the supreme God, and for this reason is Incorruptible.  

c Psel. in Orat.  This Soul is an Immaterial and Incorporeal Fire, exempt from all compounds, and from the material body; it is consequently Immortal: for nothing material or dark is commixed with her, neither is she compounded so as that she may be resolved into those things of which she consists.  

d in Ora●.  This Soul hath a self-generate and self-animate essence; for it is not moved by another: for if according to the Oracle, it is a portion of the Divine fire, and a Lucid fire, and Paternal notion, is is an immaterial and self-subsistent form, for such is every Divine Nature, and the Soul is part thereof.  

e Epit.  Of humane Souls they allege two fountainous causes, the Paternal Mind, and the Fountainous Soul: the particular Soul, according to them, proceeds from the Fountainous, by the will of the Father.  

f Psel. in Orac.  Now whereas there are several mansions, one wholly bright, another wholly dark, others betwixt both, partly bright, 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 Psel. epic.  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 deviation from its original perfection) or in obedience to the will of the Father.  

h Pletho in Orac.  This Soul is always coexistent with an Aetherial body as its Vehiculum, which she by continual approximation maketh also immortal. Neither is this her Vehiculum inanimate in itself, but is itself animated with the other species of the Soul, the Irrational (which the Wise call (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) the Image of the Rational Soul) adorned with fantasy and Sense, which seeth and heareth itself whole through whole, and is furnished with all the Senses, and with all the rest of the Irrational faculties of the Soul.  

i loc. cit.  Thus by the principal faculty of this body fantasy, the Rational Soul is continually joined to such a body, and by such a body sometimes the Humane Soul is joined with a Mortal body, by a certain affinity of nature, the whole being enfolded in the whole enlivening Spirit of the Embryon, this Vehiculum itself being of the nature of a Spirit.  

k in Orac.  The Image of the Soul, viz. that part which being itself void of Irrational is joined 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 Pletho in Orac.  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 enabled 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. 
m Psel. in Epit.  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 carried beyond the World.   

CHAP. XI.  
The Supramundane Light.  
ALl these aeviternal and incorporeal Being's are seated in the Supramundane Light, which itself 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 Mystic Discourses tell us, that its generality is among supramundane Things, for there is the Solar World, and the Universal Light, as the Chaldaic Oracles assert.  
And again, the Centres of the whole World, as one, seem to be fixed in this: for, if the Oracles fixed the Centres of the material World above itself, in the Aether, proportionably ascending, We shall affirm that the Centres 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 Precedent 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 form seven firmaments of Worlds,  
Including Heaven in a round figure,  
He fixed a great company of inerratick stars,  
He constituted a Heptad of Erratic animals,  
Placing the Earth in the middle, but the Water in the bosom 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 Erratic, 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 seven thus; One Empyreal, three Aetherial, (the Fixed Orb, the Planetary Orb, the Orb of the Moon) and three Elementary, (the Aërial, the Watery, 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 Sphere 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 itself, the Empyreal and Aetherial Worlds, which (as we shall show) 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, 
Epitome. 1.  they attributed to the Mind, the Aetherial to the Soul, the Material to Nature.   

CHAP. XIII.  
The Empyreal World.  
THe 
* Psel.  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 Sphere of the Corporeal World). It is round in figure, according to the Oracle, Enclosing 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 subtlest of Bodies, and by reason of this Subtlety 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 through the Material World; and though all the Intellectual ●etrads and Hebdomads have a Fountainous Order, and consequently an Empyreal Precedent, nevertheless they are contained in the Worlds, since the Empyreal passeth through all the Worlds.  
Nevertheless, the Empyreum itself is fixed and immovable; as Simplicius, further explicating the chaldaic Doctrine, acknowledgeth, by this similitude, Let us imagine to ourselves (saith he) two Spheres, one consisting of many Bodies, these two to be of equal bigness, but place one together with the Centre, and put the other into it; you will see the whole World existing in place, moved in immovable Light, which World according to its whole self is immovable, that it may imitate Place, but is moved as to its 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; confirmed 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 Sphere of fixed Stars, and the Planetary Sphere: The third (perhaps implied though not expressed) might be the Aether which is betwixt the Empyreum and the Sphere of fixed Stars.  
The Aether is a fire (as it's name implies) less subtle than the Empyreum, for the Empyraeum penetrates through the Aether: yet is the Aether itself so subtle that it penetrates through the material World:  
The second Aetherial World is the Sphere 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, Erratic animals and Fire He constituted a heptad of Erratic 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 chaldaic summary saith, It is called terrestrial, and the hater of light: it is the region beneath the Moon, and comprehends within itself matter, which they call the bottom. 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, Darkness, and the Bottom of a nature quite different from the Empyreum and Aether whose very substance is Light itself, yet it is actuated by their vivificative fire which penetrates quite through it even to the Centre as we showed formerly.  
Concerning the Earth, Diodorus Siculus saith, 
Lib. 1.  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 
* Arnob.  Hostanes calls the Ministers and Messengers of God, dwelling in his presence; But these, he describes as Terrestrial, wand'ring 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 account 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 itself, as from the place, sufficiently appears to be of the Chaldaic 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 profane, are expelled. The second kind is that which wandreth in the Air contiguous to us, and is by many peculiarly called Aërial. The third, Terrestrial. The fourth, Watery and Marine. The fifth, Subteraneous. The sixth 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 Subterraneous, and Lucifugous, are extremely malicious and pernitions: 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 Terrestrial circumvent Men by art and subtlety, 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 Fantastic spirit which is within us, they themselves being spirits also, they instill discourses of affections and pleasures, not by voice verberating the Air, but by whisper insinuating their discourse.  
Nor is it imp●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 near, he speaks 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 means afford us much business, 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 frantic 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 subtle, nor how to breed disturbance, yet are they hurtful and abominable, hurting 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 Bodies, and their natural habits, and sometimes by fire, or water, or precipice, they destroy not men only, but some irrational creatures.  
The Daemons 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 coldness, wherewith being afflicted, 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 drieth up.  
But they most delight in the heat of Animals, as being temperate, and mixed with moisture, especially that of men, being best tempered, into which insinuating themselves, they cause infinite disturbance, stopping up the pores in which the Animal spirit is inherent, and straightening and compressing the spirit, by reason of the grossness of the bodies with which they are endued. Whence it happeneth, that the bodies are disordered, and their principal faculties distempered, 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 extremely cold and dry, and into whomsoever it insinuates, it hebetates and makes dull all the faculties of his Soul.  
And because it is Irrational, void of all Intellectual contemplation, and is guided by Irrational fantasy, like the more savage kind of beasts, hence it comes to pass, that it stands not in awe of menaces, and for that reason most persons aptly call it Dumb and Deaf, nor can they who are possessed withit by any other means be freed from it, but by the Divine favour obtained by Fasting and Prayer.  
That Physicians endeavour to persuade us, that these Passions proceed not from Daemons, but from Humours, and Spirits ill affected, 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 illaffected 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 applications. But as for Enthusiasms, ragings, and unclean Spirits, with which whosoever is possessed is not able to act any thing, neither by Intellect, Speech, Fantasy 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 depraved Matter?  
Not kind of Daemon is in its 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, sometimes Bears, sometimes Dragons, or any other F●gures: so is it with the Daemoniack Bodies. Now the Clouds appear in various Figures according as they are driven by exterior blasts or winds: but in Daemons, who can pass as they please into any Bodies, and sometimes contract, sometimes extend themselves like worms on the Earth, being of a soft and tractable Nature, not only the Bulk is changed, but the Figure and Colour, and that several ways; 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 extrinsical.  
The Daemoniack Body, from its intrinsical Fantastic Power and energy, produceth the forms of colours in itself, as we sometimes 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 something 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 Fantasy, extending also to all ●ensibles, as well in the Heavens, as on Earth and under the Earth; but Horses, Oxen, and the like, have a narrower and more particular Fantasy, yet such as extends to the knowledge of the Creatures that feed with them, their Mangers, and their Masters; lastly, Flies, Gnats, and Worms have it extremely contracted, and incoherent; for they know neither the hole out of which they came, nor whither they go, nor whither they ought to go, they have only one Fantasy which is that of aliment. In like manner there are different kind's of Daemons. Of these some are Fiery, others Aërial; these have a various Fantasy, which is capable of extending to any thing maginable. The Subterraneous and Lucifugous are not of this Nature; whence it comes to pass, 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 Terrestrial, being of middle kind between these, are capable of taking many forms, but keep themselves constantly to that in which they delight. They which live in humid places, transform themselves into the shapes of Birds and Women; whence termed by the Greeks Naiades and Nereids and Dryads 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 disposition.  
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 emission 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 insensible, 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 asunder, he is pained like Solid bodies, only hereindiffering from them, that other things being cut asunder, can by no means or very hardly be made whole again, whereas the Daemon immediately cometh together again, as Air or Water parted by some more Solid Body. But though this Spirit joins again in a moment, nevertheless at the very time in which the dissection is made, it is pained.  
Hitherto the Theology and Physic of the Chaldaeans.    

The Second SECTION.  
ASTROLOGY and other Arts of DIVINATION.  
THe Second part of the Chaldaic 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 particularly addicted to it: for which Ptolemy gives a reason, out of the Art itself; because they are under Virgo and Mercury; But Cicero one, much better; that the plainness and evenness 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 Divination: The first was known to the ancient Grecians by the common names of Astronomy and Astrology; until the other being brought into Greece also, they for dictinction called the former more particularly Astronomy, the latter Astrology. The excellent 
a Proleg: in Manil:  joseph Scaliger to advance the credit of the Greek learning constantly avers that the Chaldaeans had only a gross and general, not exact Knowledge of Astronomy; (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tantum, non etiam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,) and that the Greeks learned nothing therein of the Chaldaeans: when as Aristotle ingenuously acknowledgeth the contrary, the egyptians and Babylonians saith he, from whom we have many informations concerning each of the Stars. Though doubtless they were far short of that height in this Art, to which the Greeks who brought it out of the East, improved it: for Diodorus Siculus affirms that 
b lib. 1.  they alleged very weak reasons for the Eclipses of the Sun, which Eclipses they neither durst foretell 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 showed) called after them, Chaldaeans.  

CHAP. I.  
Of the Stars Fixed and Erratic, and of their praesignification.  
THey First lay down for a ground, That Terrestials Sympathize with the Caelestials, 
Sext. Emp:  and that every one of those is renewed by the influence of these. 
For every Man's endued with such a mind,  
As by the Sire of Gods and Men's assigned.   
Above all things they hold that our Act and Life is subjected to the Stars, 
Censor.  as well to the Erratic as the Fixed, and that Mankind is governed by their various and multiplicious course; 
* Sext. Emp. loco cir.  That the Planets are of the kind of efficient causes in everything that happens in life, and that the Signs of the Zodiac cooperate with them; 
* Diod. lib. 1.  That they confer all good and ill to the Nativities of Men, and that by contemplation of their Natures may be known the chief things that happen to Men.  
They held the principal Gods to be twelve, 
Diod. lib. 1.  to each of which they attributed a Month, and one of the Signs of the Zodiac.  
Next the Zodiac they assert twenty four Stars, 
Diod. loc. cit.  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 deputed to the Living, the inapparent congregated to the Dead: These they call judges of all things.  
But the greatest Observation and Theory they hold to be that concerning the Five Stars termed Planets, 
Diod. loc. cit.  which they call the Interpreters, 
* ibid.  because the rest of the Stars being Fixed and having a settled Course, these only having a peculiar course foretell things that shall come to pass, 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; sometimes they foretell great Winds, sometimes extraordinary Rains 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 advantageous 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 Stars, which they call Consiliary Gods; 
Diod. loc. cit.  that half of these oversee the Places under the Earth, the other half oversee the Earth and the Business of Men, and what is done in the Heaven; and that every ten days one of these is sent to those below as a Messenger, and in like manner 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 concerns the Planets: 
Diod. lib. 1.  ●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 pass, Interpreting and declaring to Men the benevolence of the Gods.  
Of the Seven they hold the Sun and Moon to be the chief, and that the other five have less power than they, 
Sext. Emp.  as to the causing events.  
Of the five they affirm that there are three which agree with and are assistant to the Sun, 
Sext. Emp. loc. cit.  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, 
Sext. Emp. loc. cit.  others Common; the Benevolent are Jupiter and Venus; the Malevolent Mars and Saturn; the Common, Mercury, who is Benevolent with the Benevolent, and Malevolent with the Malevolent.   

CHAP. III.  
The Divisions of the Zodiac.  
THe Chaldaeans having at first no certain rule of observation of the other Stars, 
Sext. Emp.  in as much as they contemplated not the Signs as within their proper circumscriptions, but only together with their observation of the seven Planets, it came at length into their minds to divide the whole Circle into twelve parts: The manner they relate thus; they say that the Ancients having observed some one bright Star of those in Zodiac, filled a vessel (in which they bored a hole) with water, and let the water run into another vessel placed underneath, so long until the same Star rose again; collecting that from the same Sign 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 running; affirming that the twelfth part of the Circle passed 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 ancient Chaldaeans applied a particular Figure and a Character, (as for instance to the first the Figure of a Ram and this Character. ♈.) though denied by the Learned 
* contra Astrol. lib.  john Picus Mirandula, seems manifest enough from what we find ascribed peculiarly to them, by Ptolemy, Sextus Empyricus and others, which we shall cite in their due places.  
To each of these Signs they appropriated One of the principal Gods which they held to be twelve, 
Diod. lib. 1.  and One of the Months; the Zodiac itself they termed the Circle Mazoloth, which the Septuagint render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, interpreted by Su●das the Constellations which are commonly termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Signs, for Mazal signifieth a Star. That they ascribed several Gods to them agre●th with what is said of the ●ollowers of Baal (whom Rabbi Maimonides conceives the same with these Chaldaeans) they burned Incense unto Baal, 
2. Kings 23. 5.  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 Egyptians, as the Egyptians from the Chaldaeans, alluding to it in the first of his Iliads, where he mentions the Entertainment of jupiter and the rest of the Gods in Aethiopia twelve days, with the several Houses built for them by Vulcan; and much better deserve they to be credited than those Ancients who (according to Eustathius) write that Homer first gave the Hint of this Opinion to the Mathematicians. 
in Iliad. 1.  Neither is what he adds in Explication of this Mythology dissonant from the Chaldaic Doctrine, 
in Iliad: 1.  that the making those Mansions for the Gods or Stars is ascribed to Vulcan in respect of the Aetherial Heat of the Celestial Orb.  
Of the Signs some they call Masculine, 
Sext. Emp.  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 Females, Aries is a Masculine Sign, Taurus a Feminine, Gemini a Masculine, in like manner the rest alternately are Masculine and Feminine; In Imitation of whom as I conceive the Pythagoreans call the Monad Masculine, the Duad Feminine, the Triad Masculine, and so on through all numbers odd and Even. Some there are who divide every Sign 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 Signs are Gemini, and it's diametrically opposite Sagittarius; 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 Sign Aries, and it's opposite Libra, Capricorn and Cancer; In Aries is the Spring Tropic, in Capricorn the Winter, in Cancer the Summer, in Libra the Autumnal. The Solid are Taurus and it's opposite Scorpio, Leo and Aquarius. 
Sext. loc. cit.   
Some Chaldaeans there are who attribute the several parts of Man's Body to particular Signs, 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 Legs, Pisces the Feet. This did they not without consideration, for if any Star shall be in any Ascension of these Malignant Signs, 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 Signs in the Zodiac.  
Besides this Division of the Zodiac into Sigres 
* Sext. Emp.  they Subdivided every Sign into 30 Degrees, every Degree 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 divisions into Seconds or the l●ke.) 
Censorin. de dienatali.  The Degrees being in every Sign 30 are in the whole Zodiac 360: in Some One of these the Sun must necessarily be at the time of the Nativity; which Degree the Chaldaeans properly call the place of the Birth. Hence the Greeks call these Degree 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Allusion to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Goddesses of Destiny, these being our Fates; for it is of greatest Importance which of these Degrees is Ascendant at the time of Birth.  
Three other Ways there are of dividing of the Zodiac ascribed to the Chaldaans', which are Triplicities, Terms, Decanates.  
The Trigons or Triplicities are these four. The first is Aries, Leo, 
Ptol.  Sagittarius, the second ●aurus, Virgo, Capricorn, the third (Gemini, Libra, Aquarius,) the l●st (Cancer, Scorpio, Pisces;) That the Chaldaeans divided the Zodiac according to these Triplicities is manifest from their Way of collecting the Terms of the Planets described by Ptolemy.  
Ev●ry Sign● hath five Terms. 
* Ptol.  The Chaldaic Way of finding out the Quantity of the Terms in every Sign is one, and that very plain, for their quantities differ by an equal Diminution; every Term is less than the precedent by one Degree, for they made the first Term of every sign to be eight degrees, the second seven, the third six, the fourth five, the fifth four, which make up 30 Degrees.  
Lastly the Signs are divided into Faces, for so the Ancients called them, in Hebrew Phanim, in Arabic Mageah, in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; but the latter Astrologers Decanates 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Decanos a word (as Scaliger observes) derived from the Roman Militia, 
in Manil.  of these in every Sign 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. IU.  
Of the Planets considered in respect to the Zodiac.  
THe Chaldaeans held that the Planets have not always Power alike, 
Sext. Emp.  as to the procuring of Good and Ill; but that in some Places [or Signs of the Zodaick] they are more efficacious, in others less; and that the same Stars have greater Power being in their proper Houses, 
Sext. Emp. loc. cit.  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. 
Sext. Emp. ibid.  They hold the Sun's House to be Leo, the Moon's 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, 
Sext. loc. cit.  or when they are in those in which they have little (or no) Power: for they are delighted in their Exaltations; but have little (or no) Power in their Depressions. As the Sun's Exaltation is in Aries when he is exactly in the 19th degree thereof, his Depression in the Sign and Degree diametrically opposite to it. The Moon's Exaltation is in Taurus, her Depression (or Detriment) in the Sign diametrically opposite. That of Saturn is in Libra, of Jupiter in Cancer, of Mars in Capricorn, of Venus in Pisces, and their Depressions are in the Signs diametrically opposite to their Exaltations.  
The Trigones or Triplicities of Planets are ordered by the Chaldaeans after this manner. 
* Ptol.  The Lord of the first Triplicity (of the Zodiac) 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, 
Sext. Emp.  those in which any Planet from such a Degree to such a Degree is most powerful or prevalent. 
* Ptol.  The Chaldaic way of Terms is gathered from the Lords of the Triplicities, (which is plainer and more effectual than that of the Egyptians from the Lords of the Houses) yet neither in their Orders or Quantities do they always follow those Planets which govern the Triplicities. 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 allot the first term to Venus, by reason of her Dominion in that Triplicity, the second and third to the two Lords of the Triplicity of the Gemini, 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 Babylonians.  Aries jupiter 8 Venus 7 Saturn 6 Mercu. 5 Mars 4 Taurus Venus 8 Sa●urn 7 Mercu. 6 Mars 5 jupiter 4 Gemini Saturn 8 Merur. 7 Mars 6 jupiter 5 Venus 4 Cancer Mars 8 jupiter 7 Venus 6 Saturn 5 Mercu. 4 Leo jupiter 8 Venus 7 Saturn 6 Mercu. 5 Mars 4 Virgo Venus 8 Saturn 7 Mercu. 6 Mars 5 jupiter 4 Libra Saturn 8 Mercu. 7 Mars 6 jupiter 5 Venus 4 Scorpio Mars 8 jupiter 7 Venus 6 Saturn 5 Mercu. 4 Sagittar. jupiter 8 Venus 7 Saturn 6 Mercu. 5 Mars 4 Capricor Venus 8 Saturn 7 Mercu. 6 Mars 5 jupiter 4 A●uar. Saturn 8 Mercu. 7 Mars 6 I●piter 5 Venus 4 Pisces Mars 8 jupiter 7 Venus 6 Saturn 5 Mercu. 4  
The Decanates or faces of the Planets, have reference to those of the Zodiac; the first face is that Planet whose sign it is: the second, the next Planet; and so on. That these were of ancient Chaldaic invention is manifest, not only in regard that Teucer the Babylonian wrote concerning them, but likewise they were observed by the Egyptians, who (as josephus saith) derived this Learning from the Chaldaeans. Nicip●o King of Egypt, a most just Governor, and excellent ginger, did (if we credit julius Firmicus) collect all sicknesses from the Decanates; showing what diseases every Decanate 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 Zodiac hath a mutual Aspect to the rest; 
Censor.  In like manner the Planets have several Aspects; 
* Sext. Emp.  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, 
Censor.  wherein he was at the time of birth, regards the place of conception either with a very weak Aspect, or not at all; for most of the Chaldaeans have absolutely denied, 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, than 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 describe 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 7th Sign which is the opposite the Aspect is most full and powerful, and bringeth forth some infant's already mature, termed Septimestres, from being born in the 7th Month: But if within that space it be not mature, in the 8th Month it is not born, for from the 8th Sign as from the 6th, the Aspect is inefficacious, but either in 9th Month, or in the 10th: for the Sun from the 9th Sign beholds again the particle of the Conception in a trine Aspect, and from the 10th in a Quartile; Which Aspects, as we said, are very efficacious: But in the 11th Month they hold, it cannot be born, because 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 observed the Horoscope of any Nativity, 
Sext. Emp.  corresponds with that of their Division of the Zodiac (mentioned formerly;) For a Chaldaean sat in the Nighttime on some high Promontory contemplating the Stars; another sat by the Woman in travail until such time as she were delivered. As soon as she was delivered, he signified 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 Sun's Motion.  
Of the twelve Parts or Houses into which the Zodiac is divided, 
Sext. Emp. loc. cit.  those which are predominant in every Nativity, and chiefly to be considered in Prognostics, are four, which by one common Name they term Centres (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,) another the Subterrestrial and opposite to the Medium Caeli, (the fourth House.) The Horoscope is that which happens to be Ascendant 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, Capricorn 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 followeth 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 beginning of Death; that which is after the Ascendant, and is not apparent 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, Goddess; that which followeth the Horoscope slothful, which also is opposite to the slothful.  
Or more briefly thus: 
Sex. loc. cit.  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, Goddess, the Succedent good Fortune, the Cadent of the Descendant ill Fortune, the succedent slothful. These, as they conceive, aught to be examined not superficially.  
Upon these Grounds the Chaldaeans made their Apotolesmatick Predictions, 
Sext. loc. cit.  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 Horoscope, another in the Mid-Heaven, another in the opposite Point to the Mid-Heaven, others thus or thus posited, than these or these things will come to pass. These are all the remains of this Art, which can be attributed to the Ancient Chaldaeans.   

CHAP. VII.  
Other Arts of Divination.  
THe Chaldaeans, besides Astrology, invented and used many other ways of Divination, of which 
a lib. 1.  Diodorus Siculus instanceth, Divination by Birds, interpretation of Dreams, Explication of Prodigies, and Hieroscopie. 
b Mor. Nou.  R. Maimonides likewise affirms, that amongst the Chaldaeans anciently there arose several sorts of Diviners, in particular these, Megnonemin, Menacheshim, Mecashephim, Chober chaber, Shel ob, Iid●●o●i, Doresh el hammetim; all which are mentioned Deut. 18. 10, 11.  
The first ascribed by Diodorus to the Chaldaeans, is Divination of Birds, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Augury: neither is it probable, that they who were so great Inquisitors into the several kinds of Divination, should be ignorant of this, which after-ages esteemed one of the most considerable. But they who understand the word 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Menacheshim in this sense, seem to have been drawn to it by a mistake of the Latin word augurari, by which it is rendered.  
The next, interpretation of Dreams, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
d Suid.  Philo Iudae●s affirms to have been invented by Abraham. Indeed that it was professed by the ancient Chaldaeans appears from their answer to Nabuchadnezzar, 
e Dan. 2.  Tell thy servants the dream, and we will show the interpretation. There are extant many onirocritical Verses, under the name of Astrampsychus, collected out of Suidas, and digested by joseph Scaliger: Astrampsychus is mentioned amongst the Magis by Laertius: and 
f Unsin. Zo●.  there are who conceive the name to be only an Interpretation of the Chaldaean or Persian Zoroaster, which some render, a living star.  
The third, Explication of Prodigies, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, this kind the Greek Interpreters conceive included in the word Iide●oni, for they render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
The last that Diodorus mentions, is Hieroscopie, by which I conceive to be meant extispicium, Divination by inspection into the entrails (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) of sacrificed Beasts. That the Chaldaeans used this kind, may be argued from the Prophet Ezekiel, who saith of the King of Babylon (using Divination,) 
g chap. 21. v. 21.  he looked into the liver. Th●se seem to be the gazrin, reckoned by 
h chap. 2.  Daniel amongst the Chaldaean Diviners; from gazar, to cut; for they cut open the Beast and divined by his entrails.  
O●, is rendered Pytho, or (rather) Pythonicus spiritus; the word originally signifieth a Bottle; and thereupon is taken for that spirit which speaketh ex utero Pythonissae: The Sacred Text calls the Woman Esheth Baalath Ob, which the Septuagint render, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and where Saul saith, 
i 1 Sam. 28. v. 8.  I pray thee divine unto me in Ob, they translate, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. R. Maimonides saith, she that was initiated held in her hand a myrtle wand, & received suffumigatio●s: R. Abraham ben David, that these Rites were usually performed at some dead man's Tomb.  
Doresh el hammetim, is properly (as rendered) a Necromancer: 
k Fran. Mirand. de ●er. praenot. lib. 4. p. 328.  some affirm this kind of Divination had its original in Chaldaea.  
These and the rest of this kind are all comprehended under the general name Mecashphim, of which formerly.    

The Third SECTION.  
MAGIC, Natural and Theurgic.  
THe third part of the Chaldaic Doctrine was Magic: for though the Name is conceived to be Persian (by some derived from Mog, 
a Salmas.  a Surname of the Persian Zoroaster, 
b Suid.  by others from the Ma●ussaea●s) yet this Science itself 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 Babylonians, as the Magis with the Persians: Hence is it also that the term Magi is some times extended to the Chaldaea● Philosopher's.  
Pliny indeed saith, that 
c lib. 30. cap. 1.  Magic had its beginning in Persia from Zoroaster, but adds, that whether this Zoroaster was one, or afterwards 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 extravagant) were doubtless intended of the most ancient Zoroaster, the Chaldaean. He likewise instanceth 
d loc. cit.  as skilful in this Art Marmaridius a Babylonian, and Zormocenidas an Assyrian, both so ancient as that there are not any Monuments of them extant.  
The few remains we find of the Chaldaean Magic may be reduced to two kinds, Natural and Theurgic.  

CHAP. I.  
Natural Magic.  
THe First Part of the chaldaic Magic is that which we commonly term Natural, because it contemplates the Virtues of all Natural beings Celestial and Sublunary, 
a Psel.  makes scrutiny into their Sympathy, and by a mutual application of them, produceth extraordinary effects.  
By this kind of Magic the Chaldaeans professed 
b Maimon. Mor. Ne.  to perform many admirable things, not only upon particular Persons, but upon whole Countries. R. Maimonides instanceth the 
c Mor. Ne.  expelling of Noxious Animals, 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 operations 
a Mor. Ne.  R. Maimonides reduceth to three kinds. The First is of those which deal in Plants, Animals, and Metals. 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 Pronouncing certain words Intelligible or Unintelligible; these are the kinds of their Magical Operations.  

b loc. cit.  Some there are which are not performed but by all these Kind's: 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 Metal, or of many Metals, melt them under such a Constellation, 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 pass.  

c loc. cit.  Other Magical operations there are which they conceive may be performed by one of the forementioned 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, making certain Signs, this action being finished, they say that waters will issue forth. In like manner they write, that if four 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 Maim. Mor. Ne.  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 its proper Star: they ascribe also certain Stars to all living Creatures and Metals; Moreover these operations are peculiar worships of the Stars, and that they are delighted with such an action, or speech, or Suffumigation, and for its sake afford them what they wish. Hitherto R. Maimonides, who only hath preserved these remains of the ancient Chaldaic superstition.   

CHAP. III.  
Of the Tsilmenaia (or Telesmes) used for Averruncation.  
MOreover the Chaldaeans are by the Rabbis 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 Hebrew Tselem, an Image: in Arabic, Talitsmam or Tsalimam, perhaps from the same Root; rather than as some conjecture from the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
These Images were prepared under certain Constellations, for several purposes; some for Averruncation, others for Predication.  
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 Grecians 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 Telesmes throughout the whole Eastern part of the World; and some of them very ancient, which 
a Curios. inoyez.  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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; and the makers of them Stoicheiomaticks. 
b Centiloq.  Ptolemy, The generable and corruptible 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 Hebrew 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 predominate over them: as for instance, the Celestial Scorpion predominates over the terrestrial Scorpions, and the Celestial Serpent over the Terrestrial Serpents, and the skilful in Images (Stoicheiomaticks) observed, when a Planet was out of his Combustion, and entered into any of these Figures, then placing the Planet in the Horoscope, they engraved the Figure upon a stone, and having added what else was necessary, they fitted it for preservation, or destruction, as they pleased; and this power continued in the stone a long time after.   

CHAP. IU.  
Of the Tsilmenaia, used for Prediction.  
ANother kind there was of Tsilmenaia or Telesmes, used for Prediction: These Images (according to the description of 
a Mor. Ne.  R. Maimonides) they did erect to the Stars: of Gold to the Sun, of Silver to the Moon, and so distributed the Metals 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 its Name, and worshipped, for this or that reason, because the Spiritual Virtues 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 significations, is sometimes taken for these Images, whence 
b Gen. 3.  Onkelos the Chaldee paraphrast renders it Tsilmenaia, with which the Syriack version agrees; The Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, implying by all these Interpretations, that they were endued with the gift of predication: which is no more than the Text itself confirms; for 
c ch. 21. 21.  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 Gen. 31.  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 Ancients were informed of future events, they being in some manner like the Oracles which often spoke by the mouth of the Devil. R. Eliezer, that they were statues made in the figure of men under certain constellations, whose influences (which they were capable of receiving) caused them to speak at some set hours, and give an answer to whatsoever was demanded of them. Aben Ezra, that they were made after the shapes of Men, to the end they might be capable of Celestial 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 near 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, 
in Gen. quaest. 94.  that Laban saith, why hast thou stolen my Gods? it is perhaps in as much as he had said be divined, 
* Gen. 30.  I divined the Lord blessed me because of thee,] for so the more ancient Expositors interpret the word nichashti, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 de Diis Syris.  and the Jews understand that place, of prescience, divination, or conjecture, as Mr. Selden observes.  
Philo judaeus speaking of the 
* Judg. 17.  Teraphim of Micah, fancies that Micah made of fine Gold and Silver three Images of young Lads, 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 Days, he was to consult the Image of the Dragon. This, how light soever, shows that he also understood the Teraphim to be prophetical.   

CHAP. V.  
Theurgic Magic.  
THe other part of the chaldaic Magic is Theurgic: to which perhaps Plato more particularly alluded, when he defined 
a Alcibiad. 1.  the Magic of Zoroaster, the service of the Gods. This they called also 
b Psell. in Orac.  the Method of Rites; the Works of Piety, and (as rendered by the Greeks) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Telestick Science and Telesiurgick. In what it did consist may be gathered from what Suidas saith of the two julian's; julian (saith he) the Chaldaean, a Philosopher, father of Julian surnamed the Theurgic; He wrote of Daemons four Books; they treat of Preservatives of every part of Man's Body; of which kind are the chaldaic Telesiurgicks. And again, julian son of the aforementioned, lived under Marcus Antonius the Emperor, he also wrote Theurgic Initiatory Oracles in Verse; and all other secrets of the Science.  
Thus the Telestick Science was conceived to procure a conversation with Daemons by certain Rites and Ceremonies, and 
c Psell. in Orac.  to initiate or perfect the Soul by the power of materials here on Earth; for the supreme faculty of the Soul cannot by its own guidance aspire to the sublimest 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 rendered expedito for ascent.  
It is likewise beneficial to the Body as well as to the Soul, for 
* Psell. in Orac.  if a man shall give his mind to these, he shall not only render his soul unvanquishable 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 seized either by Passions or Diseases.   

CHAP. VI  
Theurgic Rites.  
BY Theurgic or Telestick Rites they conceived that they could procure a communication with the good Daemons, and expulsion or averruncation of the bad.  
The chief of these Rites was Sacrifice; concerning which, there is a remarkable passage in 
a de Myster. Egypt.  jamblichus, who delivers the chaldaic 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 chase from thence the dark Spirit; for the evil 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, perverseness, and passion: but such as are pernicious, and behave themselves insolently in opposition to sacred Rites and Orders, these by reason of the imbecility 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 possessed, they are again excited to all iniquity, one assisting and strengthening 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 alured (saith 
b in Synes.  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 dignoscitive sign of every Daemon.  
Some few of these are mentioned in the chaldaic Oracles; as, 
When thou seest the Terestial Daemon approach,  
Sacrifice the Stone Mnizuris, using invocation.   
The Daemons (saith Psellus) that are near 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 Sacrifice the Stone Mnizuris. This Stone hath the power of evocations, the other greater Daemon who invisibly approacheth to the material Daemon will pronounce the true relation of demands, which transmits' to the demandant the Oracle the vocatine name with the Sacrificing 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 Invocations. These they use to call jynges 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 having an expressible power. It is called Hecatine as being dedicated to Hecate. Hecate is a Goddess amongst the Chaldaeans, having at her right side the Fountain of Virtues.  
No little Efficacy was attributed to certain words used in these Rites, which the chaldaic Oracles expressly 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 unspeakable Efficacy in Divine Rites; but changed into Greek names are ineffectual.   

CHAP. VII.  
Apparitions.  
THe Apparitions procured by these rites are of two kinds. 
a Psel. in orac. 15.  The First is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Superinspection (in respect to the initiated person:) When he who order the Divine Rites seeth a mere Apparition, (as for instance) of light in some figure or form, concerning which the chaldaic 
b Psel. in orac. 14.  Oracle adviseth, that if anyone sees such a light, he apply not his mind to it, nor esteem the voice proceeding from thence to be true. 
c Psel. in orac. 19  Sometimes likewise to many initiated persons there appears 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, mere appearances, having no substance, and therefore not signifying any thing true.  
The Second is called 
d Psel. in orac. 15.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 self inspection, this is when the initiated person seeth the Divine Light itself without any figure or form: This the Oracle calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
e loc. cit.  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 loc. cit.  This will not deceive 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 Psel. in orac. 21.  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 Prescience.  
But 
h Psel in orac. 25.  these things which appear to initiated persons as Thunder, Lightning, and all else whatsoever, are only Symbols or Signs, not the Nature of God.   

CHAP. VIII.  
Material Daemons how to be repulsed.  
AS it is one property of Theurgy to evocate and procure a conversation with good Daemons, so is it another, to repulse and chase away the Material Daemons, which as they conceive may be effected several ways; either by words, or actions.  
By Words: For (as 
a Psel. de. daemon.  Marcus delivers the chaldaic 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 astonishment 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 depart as if he that menaces were able to kill them.  
By actions: For the Bodies of Daemons (saith the same 
b de. daemon.  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 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 ariseth pain from the Emission 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 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; he immediately seeth and he heareth; he is obnoxious to suffering by touch; being cut asunder he is pained like Solid Bodies; only herein differing from them, that other things being cut asunder can by no means or very hardly be made whole again, whereas the Daemon immediately cometh together again, as Air or Water parted by some more solid Body. But though this Spirit joins again in a moment, nevertheless at the very time in which the dissection is made it is pained; for this reason they are much afraid 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, chase them away by things Antipathetical to them, as they allure them by things Sympathetical.  
From these Material Daemons, 
* Psel. de. daemon.  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 jugglers, which the common people term wonders, because they deceive the eye; 
* Psel. in orac. 23.  for being removed far from the beatitude of Divine life, and destitute of Intellectual contemplation, they cannot praesignify future's, but all that they say or show is false and not solid, for they know beings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by their outsides, but that which knoweth future's particularly, useth Notions indivisible 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 Chaldaic Doctrine, especially of that part which concerned their Ashaphim) it is necessary we give account of the Gods of the Chaldaeans, and of their Religious worship.  
And though Mr. Selden hath reduced all the Asiatic Gods under the common name of Syrian, in his Excellent Treatise upon that Subject; yet we shall take notice of such only as were proper to Assyria, (whether as being worshipped 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 Idolatrous 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 Chaldaic Worship, was of the True God, though after an Idolatrous manner: The Author of the chaldaic 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 belong) may be gathered from 
a Praepar. Evang.  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, joins them with the Hebrews; 
Chaldees and jews wise only, 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 Rom. 1. 21.  when they knew God they glorified him not as God, but 
b ver. 23.  changed the glory of the uncorruptible 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 Host 2. 16.  Thou shalt call me no longer Baali; Bel with the Chaldaeans is the same as Baal with the Phoenicians, both derived from the Hebrew Baal, Lord; this Bell of the Babylonians is mentioned by the Prophets Esay and jeremy: They who first translated the Eastern Learning into Greek, for the most part interpret this Bell by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 jupiter. So Herodotus, Diodorus, Hesychius, and others: Berosus (saith Eusebius) was Priest of Belus, whom they interpret (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) jupiter; the reason of which seems to be, for that Bel was the chief God with the Chaldaeans, as jupiter with the Grecians, who by that name meant the true God, as the Chaldaeans by the other; for to him St. Paul applies that hemistick of Aratus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (for we are also his offspring,) which hath reference to the first Verse, 
Act. 17. 28.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And upon these words of St. Peter, worship ye God, but not as the Grecians, Clemens Alexandrinus observes, 
Strom. 6.  that he saith not, worship not the God whom the Grecians, but as the Grecians: he changed the manner of the worship, but preached not another God.  
The Temple of this jupiter Belus at Babylon, is exactly described by Herodotus an eye-witness, 
lib. 1.  in whose time it was yet extant, thus; The gates were of Brass; the Temple itself square; every side two furlongs 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 outside 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 furnished, 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 Chaldaeans who are Priests of this God aver: for they say (though I hardly credit it) that the God himself comes into this Temple, and rests in this Bed: There is moreover in this Temple another lower Chapel, 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 sacrificed Sheep of full growth, for upon that of Gold it is not lawful to sacrifice any but Sucklings; On this greater Altar the Chaldaeans burn yearly Frankincense 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 Hystaspes had a great mind to take, but durst not; but his son Xerxes afterwards took it, and slew the Priest who forbade him to stir it: Thus was this Temple built and beautified, besides infinite gifts and presents. Hitherto 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 mentioned 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 Grecians.   

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 distinguished into several Orders, Intelligibles; Intelligibles and Intellectuals; Intellectuals; Fountains; Principles; Unzoned Gods; Zoned Gods; Angels and Daemons. To the Worship of these belongs what we have already delivered concerning their Theurgy.   

CHAP. III.  
The Chaldaean Worship of the Celestial Bodies.  
THe third kind of Idolatrous Worship used by the Chaldaeans and Babylonians was of the Celestial Bodies; into which, Maimonides saith, 
Mor. Ne.  they fell soon after the Flood: perhaps occasioned by their continual addiction to Contemplation of them; and grounded upon Observation of the great Benefits communicated to Mankind by their Influence.  
The Levitical Law, in prohibiting this Idolatry, sets down the particulars of of it, 
Deut. 4. 19  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. 
2 King. 23. 5  And of the Jewish Idolaters put down by josiah (besides those that burnt Incense to Baal, of whom already) are reckoned those that burnt Incense to the Sun and to the Moon, and to the Planets (or Signs, Mazaloth) and to all the Host of Heaven. This doubtless they learned of their Nighbours the Assyrians, of whom the Prophet Ezekiel complains that they doted.   

CHAP. IU.  
Of the Sun.  
THe Sun and Moon are first named and distinguished from the rest; with them perhaps this kind of Idolatry began, before it came to be applied to any of the other Stars; 
cap. 31. v. 26.  for in the most ancient mention of it, (which is by job a Neighbour to the Chaldaeans) we find these two only named: That the Chaldaeans esteemed these the principal is confirmed by R. Maimonides, 
Mor. Ne.  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. 
Mor. Ne.  What he further relates in confirmation hereof, out of the Books of the Sabaeans concerning Abraham and the like, was delivered formerly. Of the Assyrian Idols dedicated to the Sun, Macrobius mentions three, Adad, Adonis and jupiter Heliopolites.  
Adad (saith he) signifieth one; 
Saturn. 1. cap. 8.  this God they adore as the most powerful, but they join 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 show 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 show that the Earth produceth all things by the power of the beams 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, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  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, 
cap. 66. v. 17.  They that sanctify and purify themselves after One in the midst of the gardens, dedicated to that Idol behind the Temple; Subintelligendum enim Templum, pone Templum saith joseph Scaliger.  
Adonis is derived from Adonis, 
Saturn. 1. 21▪  Lord. That Adonis is the Sun (saith Macrobius) is not doubted, upon view of the Religion of the Assyrians, with whom Venus Architis (now worshipped by the Phoenicians) and Adonis were held in great veneration: For the Naturalists worshipped the Superior Hemisphere of the Earth, in part whereof we dwell, by the name of Venus; the inferior they called Pro●erpina. Hereupon amongst the Assyrians or Phoenicians the Goddess is introduced mourning, because the Sun in performing his Annual Course passeth through the twelve Signs of the Inferior Hemisphere; for of the Signs of the Zodiac six are esteemed superior, six inferior; And when he is in the inferior, and consequently makes the day's shorter, the Goddess is believed to mourn, as if the Sun were snatched away by Death for a time, and detained by Proserpina the Goddess of the inferior part, and of the Antipodes; Again they conceive that Adonis is restored to Venus when the Sun surmounting the six stars of the inferior Order begins to illuminate our Hemisphere, and lengthen the light and days.  
The last is jupiter Heliopolites; 
Sat. 1. 17.  The Assyrians (saith the same Author) under the name of Jupiter worship the Sun (whom they style 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) with extraordinary ceremonies: The Image of this God was taken from a Town in Egypt, named Heliopolis also, at what time Senemus, perhaps the same as Senepos, reigned over the Egyptians; it was brought thither by Oppias Ambassador of Delebois King of the Assyrians, and by the Egyptian Priests, the chief of whom was Parmetis; and having been a long time kept by the Assyrians, was afterwards removed to Heliopolis (in Egypt) the reason of which, and why being carried out of Egypt it was brought back into the place where now it is, and where it is worshipped with Rites that are more Assyrian than Egyptian, 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 Metal 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 Divination, which is ascribed to the power of Apollo, who is the same with the Sun: Likewise the Image of the Heliopolitane God is carried on a Beer, as the Images of the Gods are carried at the Solemnity of the Games of the Circensian Gods; Many Nobles of that Country 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 inserted in them: Thus the Emperor Trajan being to go out of that Country into Parthia with his Army, at the request of his Friends zealous in this Religion, and who having had great experiments in this kind, persuaded him to inquire concerning the success of his expedition, proceeded with Roman 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 blank 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 wrapped 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 Relics (his bones,) ●y the token of the Vine, the future chance was declared. Hitherto Macrobius.  
To these add 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, 
in Aeneid. 1▪  as Servius witnesseth. In Punic language (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 worshipped by the Chaldaeans under many names, all which are Feminine; and the greater part answerable to those of the Sun (last mentioned) which seems to confirm what R. Maimonides delivers of them, 
p. 18.  that they held the seven Planets to be Gods and Goddesses, Male and Female, married to one another.  
Now as the Chaldaeans (or rather They who first translated the chaldaic Learning into Greek) amongst other names applied to the Sun those of jupiter and Adonis, in like manner did they give to the Moon the correspondent attributes of juno and Venus.  
To juno belong Ada and Belta, for so interpreted by Hesychius; 
a in Ada.  Ada, juno, with the Babylonians; 
b in Belthes▪  Belthes, juno or Venus. Both which are doubtless no other than the Feminine names answerable to Adad and Bel, two names of the Sun. That by juno Mythologists sometimes understand the Moon, the Learned 
c de diis Syr.  Mr. Selden confirms by the old form of incalation which the Roman Priests used at the Nones of every Month, dies te quinque calo Iuno novella (or covella, Caelestis.) To this juno perhaps may more properly be referred what julius Firmicus applies to the Air; The Assyrians (saith he) ascribed the principality of the Elements, to the Air, the Image whereof they worshipped, styling it by the name of Juno or 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; thus he; But that the Assyrians worshipped the Element of Air is not else where easily found; what the 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 learned (saith Herodotus speaking of the Persians) of the Assyrians and Arabians to Sacrifice to Urania: the Assyrians call Venus Mylitta, 
lib. 1.  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 its Etymology from Lail Night. The Ancients (saith Sihal Assemon) amongst many other false Gods, served one whom they called Alilath, and affirmed that she is the Moon, as being the Mistress and Queen of the Night.   

CHAP. VI  
The Chaldaean worship of the Planets.  
THe rest of the Seven Planets (as 
a Mor. Ne.  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 28th year of Thara; Belus the first King of the Assyrians died; whom the Assyrians styled a God; others call him Saturn; and Servius, cited elsewhere, 
b in Aeneid. lib.  In the Punic language God is named Bal; but amongst the Assyrians he is called Bel, and by a certain Mystical reason, Saturn and the Sun. 
c ●d Antolic. lib. 3.  Whence Theophilus Patriarch of Antioch, Some worship 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: 
ch. 5.  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 St. Stephan renders thus, 
d Ac. 6. 43.  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 jupiter (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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 jupiter 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 julian) 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 assessors to the Sun, julian acknowledgeth to have learned of his Master jamblicus.  
Some there are who refer the Idol Negal (brought by the Samaritans out of Assyria) to this Planet, 
2 Kings 17. 30.  for the Rabbis fancy this Idol to have been in the form of a Cock: Now the Cock being 
* Aristoph. Scol. Aristoph.  Sacred to Mars, and styled his Bird, in regard of its couroge, hence 
* Kircher.  they infer that Mars was represented under that form, as Venus under that of the Hen by the Idol Succoth Benoth.  
Venus was worshipped by the Assyrians and Chaldaeans under many names: Three of which we find in Hesychius: The first Belthes (or rather Belta) which he Interprets juno 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 its Etymology, from the Syriack word Delpha 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 sacrifice to Urania: The Assyrians call Venus Mylitta, the Arabians Alilat. Of which two names, though Alilat (as was observed 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 prolific: Venus genetrix. With this Etymology well suit the Rites belonging to the Idol; 
Lib. 1.  of which thus Herodotus: The Babylonians have one abominable Law; every Woman of that Country, 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 carried 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 coming, 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, until 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 alured by any price whatsoever. Such as are handsome are the soon dismissed; 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 Custom some interpret the words of the Prophet Baruch concerning the Chaldaean Women, The Women sit in the ways guirded (or rather surroundred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) with rushes; and burn straw; and if one of them be drawn away and lie with such as come by, she casteth her Neighbour in the teeth, because she was not so worthily reputed, nor her cord broken.  
To these add Succoth benoth, 
2 Kings 17. 30.  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 sat to perform 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 Rabbis fancy it to have been in form of a Hen and Chicken, 
Radak.  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. 
2 Kings.  Mazal is a Star: they called the Signs the twelve Mazaloth: the Zodiac 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, 
lib. 1.  to each of which they attributed a Month, and one of the Signs of the Zodiac.  
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 expressly asserted (amongst others) by Diodorus, 
lib. 1.  who in his account of their Doctrine affirms, that as they called the Planets Interpreters, so of the other Stars, they called some the judges of all things, others consiliary Gods; as we shall show more particularly, when we come to speak of their Astrology: Neither is it to be doubted, but that as they owned some of the fixed Stars by these common titles of dignity judges and Consellers, so to the principal of them they attributed particular names and Idols, as well as to the Planets; And since the Chaldaic 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 Chaldaic Doctrine, that those other Assyrian Idols, (Ashim, Nibhaz, Tartak, Adrammelek, Anammelek, Nisroch,) mentioned 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 evinced, 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 Worshipped: 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 
a Hist. Ecclesiast. l. 2.  Ruffinus; The Chaldaeans in the time of Constantine the Great traveled all over the Earth to show all men that their God excelled all other Gods, for they destroyed all the Statues of other Gods by their Fire; At length coming into Egypt, and making this challenge, the Egyptian 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 in voce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  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 waterpot, which (stopping the holes with wax) he painted over, and set up in the room of Canopus.] The Chaldaean began the contest with much rejoicing, 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 laughed at for their God.   

CHAP. IX.  
Of the Air, and Earth.  
OF the Air thus 
a de error. p●ofan. Relig.  julius Firmicus, The Assyrians ascribed the principality of the Elements to the Air, the Image whereof they worshipped, styling 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 Saturn. lib. 1. c. 21.  Macrobius saith, They worshipped the superior Hemispear of it, in part whereof we dwell, by the name of Venus; the inferior Hemisphere of the Earth they called Proserpina; More of this Mythology, rather Phoenician than Assyrian, and perhaps more Grecian 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 neighbours, the Chaldaeans. Zoroaster, saith 
a de Isid▪  Plutarch, instituted Magis 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 acknowledged to have been instituted by Zarades, Zaradussit, or Zoroaster: but this name, (as we observed formerly,) seems to have been commonly attributed to such persons as were eminently Learned. Who therefore this Zoroaster was, or 
a Agath.  about what time he lived, is uncertain. 
b in Prooem.  Laertius styles him a Persian; 
c Strom. lib.  Clemens Alexandrinus, a Mede; 
d Zor.  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, saith 
e lib. 2.  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 lived much earlier.  
But at what time soever he lived, saith 
f loc. citat.  Agathias, he was the Author, and Introducer, of Magical Religion, amongst the Persians, and changing their old form of Sacred Rites, he introduced several opinions. So likewise 
g Elm.  the Arabic Historiographer, Zaradussit not first instituted, but reformed the Religion of the Persians and Magi, it being divided into many Sects.  
A fabulous tradition of the occasion and manner thereof related by the Persians themselves, receive from 
h Boristhen.  Dion chrysostom, They say, that through love of Wisdom, and justice, 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 Zoroaster 
i in Zor.  Suidas ascribes, Of Nature, four Books; Of precious Stones, one; Astroscopick Apotelesmes, five; 
k Praepar. Evang. l. 1. c. 7.  Eusebius, a Sacred collection of Persicks, which, by the fragments he citys, 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 Persian Learning.  
THe Doctrine of the Persian Magis was much augmented by Hystaspes. He was (according to 
a lib. 1.  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 by 
b loc. ci●.  Herodotus. Darius' the son of this Hystaspes was born in the 4165. year of the julian period, and was almost 20. years old a little before Cyrus died. About the same time also, 
c Xenoph. Instit. Cyr. lib. 7.  Hystaspes and Adusius joining together conquered all Phrygia bordering upon the Hellespont, and taking the King thereof, brought him prisoner to Cyrus.  
Hystaspes was, (as 
d lib. 23.  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 possessed by those high Wits the Brachmanes. Of these he learned the discordant concord of the motions of the Stars, and of Heaven, and of pure Rites of Sacrifice, which, returning into Persia, he contributed as an addition and compliment to Magic.   

CHAP. III.  
Of Osthanes, who first introduced the Persian Learning into Greece.  
THe Persian Learning, (as 
a lib▪ 30. 1▪  Pliny affirms,) was first communicated to the Grecians by Osthanes. The first, saith he, that I find to have commented upon this Art (Magic) is Osthanes, who accompanied 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 Diodorus Siculus, confounding the transactions of two years in one, relates this done in the first year of the Olympiad following. 
b lib. 7. c. 21.  Herodotus 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 Egypt, 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 Egypt, but from his coming to the Crown. So that both 
c lib. 2. c. 20.  justine out Trogus, and Orosius following him do unadvisedly attribute five years: but most absurdly, doth julianus, 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 account) is 
d in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Libanius, where he saith, that, between Darius and Xerxes there was ten years' time spent in making this preparation against Greece, since we have formerly showed out of Plato, that from the fight at Marathon, to the fight▪ of Salamis, which was fought in the first year of the 75. Olympiad (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 precedent in time to Osthan●s, and in their Travels conversed with the Persian Magis, were not fully acquainted with the depth of their Sciences, or else being more reserved forbore to communicate them, otherwise than as intermingled with those which they appropriated to themselves.  

e loc. cit.  Pliny adds, that Osthanes, whilst be accompanied Xerxes into Greece, scattered the seeds as it were of this portentous Art (Magic) wherewith he infected the World, all the World whither soever he went; and it is certain, that this Osthanes chiefly made the Grecians not desirous, but mad after his Art. Thus Pliny, alluding to Goetick Magic, of which the Author of the 
f Laertius prooem.  Treatise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, asserts the Magis to have been wholly ignorant. And 
g cont. gent.  Arnobius affords him a bett●r character, that he was chief of the Magis, both for eloquence and action; that he made address to the true God with due veneration; that he knew the Angels 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 after the Professors of it amongst the Persians.    

SECT. II.  
The Institution, and Sects of the Persians.  

CHAP. I.  
The Persian Magis their Institution.  
ALl Professors of Learning amongst the Persians were termed Magi. 
a Prooem.  Laertius, It is said, that Philosophy and its original from the Barbarians, since among the Persians were Magis; amongst the Babylonians, or Assyrians, the Chaldaeans; and Gymnosophists amongst the Indians; amongst the Celtaes and Gallatae, were those who were called the Druids, or Seninothei, as Aristotle, in his Treatise Magicum, and Sotion, in the 23. chap. of his Succession, affirms. Hence 
b in voce Magus.  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. Amongst the Persians, saithc Porphyrius, those wise persons who were employed about the Divinity, and served him, were called Magis; this is the signification of Magus in their Dialect. And 
d Apolog. 1.  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 styled Magus.  
Some conceive they were so termed by Zoroaster, at their first Institution. 
e in Zor.  Suidas, Zoroaster the Perso-Mede, who first began the name of Magis celebrious amongst them. 
f Salmas.  Others derive the word from Mog a surname of Zoroaster, or from ᵍ Mije Gush, one that hath short ears, affirming that Zoroaster was such.  
The Author of the Arabic History relates, that theh Religion of the Persians being before Zoroaster's time divided into many Sects, he reform 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 Ammian. Marcellin.  The Magis 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 complete Nation dwelling in Towns not fortified with any walls, and, being permitted to use their own Laws, they were honoured in respect of their Religion.  
The Country of the Magis in Persia, is mentioned by 
l Strom. 6.  Clemens Alexandrinus, 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 Magis had among the Persians, thatp Cicero saith, the Kings of Persia, before they undertook the government, were always initiated in the sacred Mysteries of the Magis, which 
q Alcib.  Plato describes thus: At fourteen years old they whom they call the Royal Paedagogues take charge of the youth. These are four men chosen 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 Magic of Zoroaster the son of Horomases (this is the service of the Gods) and teacheth him also the Royal Institutions. Dion chrysostom saith, that the Magis were admitted to the King's Counsels, and were assessors with him in judicature, as being well acquainted with the natures of things, and knowing after what manner the Gods are to be served. All public affairs (saithr Agathias) were managed by their direction and advice. They adjudged rewards or punishments. Dion elsewhere relates, that Cambyses, upon his expedition into Egypt, resigned the Government of the Persians into the hands of the Magi. ˢ Constantius Manasses styles them the Guardians of the Royal Palaces, and 
t 30. 1.  Pliny, speaking of Magic, 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 D. Hieron. advers. Jovin. lib. 2.  who wrote the History of Mythra in many Volumes, affirms, that amongst the Persians t●ere were three kind of Magis: 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 Magis 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 Laert. in prooem.  Dinon and Aristotle, or rather the Author of the Treatise of Magic cited by Laertius, relate of the Mag●, that they renounce rich attire, and to wear Gold. Their raiment 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 Sozomene, the Prince of the Ma●i.  

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

e Laert. prooem.  They made discourses concerning justice, 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 lib.  Herodotus saith, they differ, as from ot●ers, so from the Egyptian Priests, in this, that these pollute themselves with the death of nothing but their sacrifices, whereas the Magis, with their o●n hands, kill any thing, except a man and a dog; yea they esteem it a great exploit, if they have killed very many Ants, or Serpent'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 conceived to have had with the Chaldaeans, we shall observe the same course in collecting and digesting the few remains of it: First to allege what concerns their Theology and Physic; Next, Their Arts of Divination; Thirdly, Their Religious worship and Rites, particularly termed Magic; and lastly, to give a Catalogue of all their Gods.  

CHAP. I.  
Theologie and Physic.  
THat the Persian Magis were not unacquainted with Theology and Physic is confirmed by 
a Voc. Mag.  Suidas. Magis, saith he, among the Persians are Philosophers and lovers of God. 
b in Prooem▪  Laertius affirms, they discoursed concerning the substance and generation of the Gods; andc Dion chrysostom, that they were skilful in Natures.  

d Euseb. Praep. Evang.  Zoroaster the Magus, in his sacred collection of Physics, saith expressly thus. God hath the head of a Hawk: he is the first incorruptible, aeternal, unbegotten, indivisible, most like himself, the Charioteer 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 justice: self-taught, natural and perfect and wise, and the sole Inventor of sacred Nature.  

e Plith▪ in Orac. ad. fin.  Plutarch relates of Zoroaster, that he divided all things into three kinds. Over the first kind he conceived Horomazes to be precedent, 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 Platonic 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 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 whose own words are these.  

f Isid. & Osirid.  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 mortar 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 killed most of that kind.  

g loc. cit.  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 equity; the rest of wisdom, 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 Egg, and that Arimanius having made as many more, they broke the Egg: 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 
a in Prooem.  Laertius affirms were practised by the Magi. 
b de Divi. nat.  Cicero adds, that they assembled (in fana) in Temples or consecrated places, to consult about Divination.  
Hence 
c lib.  Strabo saith, that, by the ancients, Diviners were much esteemed, such as, amongst the Persians, were the Magis, and Necromancers, and Lecanomancers, and Hydromancers: 
d Var. Hist.  Aelian, that the wisdom of the Persian Magis, besides all other things which it was lawful for them to know, did consist also in Divination; And 
e Macrob.  Lucian styles the Magis a kind of persons skilful in Divination, and dedicated to the Gods. Of their Divination 
f de Divinat. lib. 1.  Cicero giveth an instance concerning Cyrus; 
g Var. Hist. 2. 17.  Aelian, another concerning Ochus.  
Amongst other kinds of Divination, 
h lib. 2.  Velleius Paterculus affirms, that they foretold by the marks of the Body. They seem to have been skilful likewise in Astrology, for 
i in Zo●.  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 
k lib. 1. c. 6.  Valerius Maximus, concerning that which happened to Xerxes.   

CHAP. III.  
Of the Religious Rites, or Magic of the Persians.  
THe chief Science and employment of the Persian Magis, was termed Magic, from the Professors, Magis, and is defined by Plato, 
a Alcibiad.  the service of the Gods, called also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Magis, saith 
b Prooem.  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 
c Bo●isthen.  Dion chrysostom, The Persians call them Magis, 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 Magic; of which that the Persian Magis were ignorant, 
d Prooem.  Laertius allegeth the testimonies of Aristotle, in his Treatise entitled Magic, and Dinon, in the first Book of his Histories.  
As concerning their Religious Rites, 
e lib.  Herodotus and 
f lib.  Strabo affirm, that they had no Temples, Altars, or Images, but did impute it to madness in such as had; the reason whereof 
g loc. cit.  Herodotus conceives to have been, for that they did not believe as the Grecians, that the Gods were 
h de leg. 2.  of humane form; or as 
i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  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 Magis persuaded 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 only of their primitive Institution, which when the Macedonians afterwards conquered them, became corrupted with Grecian Rites; Or that there were different Sects among them from the beginning: whereof some allowed Altars, Images, and Temples, others disallowed them.  
ˡ Herodotus and Strabo further add, that they sacrificed in high places; their Rites and Sacrifices Herodotus describes thus▪ When they go about to sacrifice, they neither erect an Altar, nor kindle fire, nor use libation, nor flutes, nor garlands, nor cakes, but when any man intends to sacrifice to some one of these Gods, he drives the victim to a clean place, and invocates that God; his tiara being crowned 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 victim into little pieces he boiles the flesh▪ and strewing soft herbs, especially Trifoly, he lays 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 sacrifice; Soon after, he who sacrifiseth takes away the flesh and disposeth of it as he pleaseth.  

m lib. 15.  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 victim: Yet some (it is said) lay part of the sat upon the fire.   

CHAP. IU.  
The Gods of the Persians.  
Herodotu 
a lib. 1.  and 
b lib. 15.  Strabo reckon the Gods of the Persians thus, jupiter; the Sun; the Moon; Venus; the Fire; the Earth; the Winds; the Water. 
c Prooem.  Laertius not so fully, the Fire, the Earth, and the Water.  
By jupiter, as 
d loc. cit.  Herodotus and Strabo affirm, they understood the whole Circuit of Heaven: Agathius adds, that they worshipped jupiter under the name of Bel, which sufficiently argues they derived this God from the Chaldaens.  
To the Sun (as both 
e loc. cit.  Herodotus and Strabo witness) they sacrificed: Strabo adds, that they called him Mithra. This was the greatest of their Gods, as Cyrus (introduced by 
f Oeconom.  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 Porphyr. in antr. Nymph.  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 
h lib. 6. contra Cels.  Origen) saith, the twofold motion of the Stars, fixed and erratic, 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 fifth of Leather, the sixth 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 brazen steps; the fourth to Mercury, for they hold him to be the stoutest undertaker of all business, cunning and eloquent. The fifth 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 in Stelicut.  Nonnus upon Gregory Nazianzen saith twelve) 
k Gregor. Naz.  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, 
l lib. 1.  Herodotus saith, They sacrifice also to Urania which they learned of the Assyrians and Arabians; the Assyrians call Venus, Militta, the Arabians Alilat, the Persians Metra. And as Milidtha in Syriack signifieth generative, prolific, (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 worshipped by the Persians, Syrians, and all the Kings of Europe and Asia, with great devotion.  
The Fire, 
n deerror. prof. Relig.  julius Firmicus saith, they preferred before all the other Elements; ᵒ Agathias affirms, they learned to worship it of the Chaldaeans: 
p lib. 15.  Strabo relates, that in Cappadocia there was a great number of Magis, called Pyrethi, and many Temples of the Persian Gods; they kill not the victim 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, covered with great store of ashes; where the Magis 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 
q de Diis Syr. synt. 2. c. 7.  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 Magis mentioned by 
r lib.  Ammianus Marcellinus: Neither in Temples only did they use th●se Rites, but in private Caves, where 
s lib.  julius 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 
t Perieg.  to all things that resembled it, as Dionysius reports, whereof 
u lib.  Strabo instanceth the Pyropus. ʷ julius Firmicus adds, 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, 
x lib.  They go to a Lake, River, or Spring, where they make a trench and kill a victim; taking care that none of the blood come at the water; then laying Myrtle and Laurel 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 less principal, or of later date; of th●se are mentioned by the same Author (Strabo,) and by others, Anaitis (Venus) Amandatus, Sacaea, Sands 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 near 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 ●eached to the Arabians. From which nearness 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, because the Doctrine of the Chaldaeans extended thither, and that the Religion of all these Nations was the same.  
Now whereas Arabia is commonly distinguished into the Stony, the Desert, and the Happy, we here mean not that part which is styled the Desert, lying on the North of Sabaea, and first planted by Ishmael, whose Posterity afterwards, having learned the Language of the Sabaeans (Arabic) were called Arabians also, or more properly, Hagarens, as descended from Hagar, and Aarab Mastiaarabah, the made Arabians, (that is, made such by cohabitation and conversation with the true Arabs,) but those other true Arabs the Inhabitants of the Desert and the Happy, whereof the former came from Nebaiothus, son of Ishmael, and are by Pliny, Strabo, and Ptolemy called Nabataeans, as the Country itself Nabataea, the later from Saba, son of Chus, the son of Cham, after whom styled Sabaeans (as the Country Sabaea) and (in distinction from the made Arabians of Arabia the Desert) the native Arabians. The Charanaeans mentioned together with these, were the Inhabitants of Cara, a City of Arabia, mentioned by Pomponius Mela, whose Inhabitants the Carraeans, 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 lived, 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 manifested by a certain King of the Persians, whose name was Tachurith.  
Elmacinus mentions another Persian, to whom the same Invention was attributed, In those days, saith he, came forth Nazarib a Persian, who, as is reported, was Author of the Religion of the Sabaeans.  
Others (continueth 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 building of the Tower of Babel. Thus the Arabians.  
Some attribute the Institution of the Sabaeans to Cham, son of Noah, who being banished from his Father's 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, Algiaheleiton, 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 Antiquity among them, since mentioned by the most ancient of Authors, job, who lived near them, as appears by the inroad which the 
a chap. 1. v. 15.  Sabaeans made upon him. 
b chap.  If I beheld (saith he) the 
c The word is Ur, which signifieth as well Fire.  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 punished by the judge, for I should have denied the God that is above; where by kissing of the hand is employed the ancient manner of Veneration.   

CHAP. II.  
Others of the Sabaean Sect.  
THat Terah Father of Abraham was bred up in this Doctrine might be conjectured from josuah 24. 2. where he is reckoned among those that served strange Gods. 
a de Nobilit.  Philo terms him an Astronomer, one of those that are v●rst in Mathematics.  
Of Abraham son of Terah, 
b M●r. Nev.  R. Maimonides expressly saith, It is well known that our Father Abraham was educated in the faith of the Zabians, who held there is no God but the stars; indeed 
c Joseph. Antiquit. 1. 8.  Berosus acknowledgeth he was skilful in the Celestials, and Eupolemus, cited by Eusebius, ascribes to him the Invention of Astrology and Chaldaick. The Zabians themselves in their Annals give this account of his departure out of Chaldaea. 
d Mor. Nev.  Abraham, say they, being educated in Ur, but dissenting from the Vulgar, and asserting that there was another Creator 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 Axe 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 nevertheless 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 banished him to the utmost Borders of the East. ●hus the Zabians: from which relation josephus differs not much, who saith, that 
e lib. 1. c. 3.  Abraham first undertook to convince the received Erroneous 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 expedient to forsake the Country.  
The Rabbinical Traditions are more particular herein: R. Solomon Hiarki reports from an ancient 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 ask 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 answered, 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 business 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 before him; Abraham answered, If so, then adore you the Water, Water which quencheth Fire. Nimrod said to him, Worship the Water; Abraham answered, If so, worship the Clouds which distil the Water. Nimrod said, Then worship the Clouds; whereupon Abraham, If it be so, than the Wind is to be worshipped which agitates and scatters the Clouds. Again Nimrod, Worship the Wind; but Abraham, if so, then is Man much more to be worshipped who understands the Wind. At length Nimrod growing angry, You talk, saith he, idly, 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 opinion he was; he answered, 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; than 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 Father's 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 Rabbis, give a further account of what happened unto Abraham after his departure from Nimrod, as appears by a fragment of a Mahometan Writer, of which I shall cite only so much as most particularly 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 Nazarenes. 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 Forefathers, 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 myself 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 Answer. 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. Afterwards 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 borrowed from the Rabbinical Traditions.  
But that there were anciently Learned Persons in Arabia, skilful in Natural Philosophy, Astronomy, and other Sciences, is manifest from testimonies far more authentic; as (particularly) from the discourses betwixt job and his Friends: of the Arabian Philosophers is it understood, that Salomon's Wisdom is said to have excelled the wisdom of all the sons of the East. Tacitus, describing judaea, the land and bounds to the East are terminated by Arabia. And that the Jews called Arabia the East Country is evident from several places in Scripture, as Gen. 10. 30. and 25. 6. 18. job 1. 3. judg. 
30. 1.  6. 3. 1. etc. Pliny also mentions the Magis of Arabia, (of whom he instanceth Hippocus.) Ptolemy, the Gulf of the Magis, in Arabia, and Porphyrius (citing Diogenes) relates that Pythagoras (amongst other Countries to which he traveled for Learning) went also to Arabia, and lived with the King there.   

CHAP. III.  
Their Writings.  
THe Sabaeans pretended (as was lately showed 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 continuing 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 deserved to be called the Father of the Prophets, upon whom be peace.  
Of the same allay 
a Mor. Nev. lib.  Maimonides conceives the Book of Healings to have been, which was hid by Ezekiel.  
The same 
b Mor. Nev. lib.  Maimonides citys many other Books of the Sabaeans, translated into Arabic, of which the chiefest is entitled, of the Agriculture of the ᶜ Nabateans, translated by Aben Vachaschijah: full of Idololatrical extravagancies; it treats of the making of Tsilmenaias, 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 entitled, the Worship, or of the worship of the Nabateans, out of which 
d lib.  Maimonides citys a story concerning Abraham related formerly.  

e Maim. Mor. Nev. lib.  The Book Haistamchus, ascribed to Aristotle, but falsely.  

f Ibid.  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 Customs and particularities of the Law of the Zabians, as of their Feasts, Sacrifices, Prayers, and other things concerning their belief: All these (saith Maimonides) are Books which treat of Idolatrical things, and are translated into the Arabic tongue.  
Besides these, (as Maimonides acknowledgeth,) there are many others, 
g Histor. Oriental. lib. 1. cap. 8.  Hottinger citys (in his own possession) A Treatise of Mahomet the elder, son of Isaak, who is otherwise called Abulfark, the son of Abi jakub.    

THE SECOND PART.  
The Doctrine of the Sabaeans.  
WHat is left to us of the Doctrine of the Sabaeans is delivered upon later Authorities than those from which we have the chaldaic: and therefore perhaps is but an account of what it was in later times, degenerated from their primitive Doctrine, which was immediately derived from the chaldaic. Nor is it improbable, but that this corruption might be somewhat aggravated by the eager opposition of the Talmudists, and some Arabic 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.  
TThe 
a Maimon.  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 superior and inferior Worlds; 
b idem.  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 Patriarches, That Adam, (not being the first Man, but begotten by a Man and Woman) was a Prophet of the Moon, and, by preaching, persuaded men to worship 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 dissented from Adam as to worshipping the Moon; See delivered more fully by 
c Mor. Nev.  Maimonides.  
Their forms of worshipping these Gods was twofold, daily, and monthly; the daily, 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 fifth, to jupiter; the sixth, to Beltha Venus; the seventh, to Saturn.  
The description of their monthly worship receive from a Ms. of Mahumed been Isaac, cited by Hottinger; They begin the year from the month Nisan, of which they keep holy the first, second, and third days; adoring and praying to their Goddess Beltha: they go to her Temples, sacrificing Sacrifices, and burning living Creatures: On the sixth day of the same month they kill a Bull to their Goddess 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 Offerings: On the twentieth they visit a Coenobium of the Harranaeans, called Cadi, where they kill three Oxen, one to Saturn; another 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 Hours. 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 Hours, eating and drinking; but they burned nothing of any Beast that day.  
The second month which is jiar, they begin also with Sacrifices, 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 month 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 putteth flax to it; if their flax kindle, they conceive their Rites well accepted of the Gods, otherwise not.  
The fourth Month Thammus, had a peculiar solemnity about the middle of it, called the Festival Albukal, of the weeping Women: 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 worship the seven Planets, and the twelve signs of the Zodiac, 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 Custom, that on the first day of the month Thammuz (june) they weep, lament, and bewail Thammuz. This Custom of Women weeping for Tammuz is mentioned also by the Prophet 
e ch. 8. v. 14.  Ezekiel, as imitated by the Jews. T●e 27. day of this month they consecreate to Sammael, and to other Gods and Daemons; sacrificing nine Lambs to Hanan.  
In the fifth month, which, as the Syrians, they call Ab, they press new Win● to their Gods, and give it several names, this they do the eight first days. They likewise kill a new born Infant 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 Bondwoman, nor Man that is possessed, or mad.  
The Rites of the sixth month, named Eil●ul, are thus described by the same Author; three days 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, etc. and when it is hot, take it before Sun-rise, and pour 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 Drachmas to be paid into his Exchequer. On the 26. day on the same month, 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 Goddess 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 compass them about, defend them, and bestow good fortune on them.  
The seventh month, which the Syrians and Sabaeans call the first Tischri, hath peculiar Rites, thus described by the same Author: About the middle of this Month, 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 dress it several ways; all which they burn in the nighttime to the dead, and wish it the thighbone of a Camel; they also pour mixed Wine upon the fire, for the dead to drink.  
In the eighth month, which is called the later Tischri, they fast on the 21. day, and so on, for nine days, the last of which is the 29. this day they do in honour of the Lord of Fortunes, etc.  
The ninth month, 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, etc. Before they offer their Sacrifices of Beasts and Birds, they say, Let these Sacrifices be destined to our Goddess Beltha; this they do for seven days: all which time they burn many Beasts to their Gods and Goddesses. On the 30. day of the same month, 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 largeness of their Empire, and the days 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 Drachmas to the Exchequer.  
The tenth month, 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 fourfooted 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 month, Sijubat, they fast seven days together, beginning from the ninth day, upon which they proclaim 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 moaeths 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 Precedent di●●ributes a Barley Loaf to the Congregation, in honour of Mars; the Prince exacts of every one of them towards his Exchequer two Drachmas.   

CHAP. II.  
Other Rites of the Sabaeans contrary to the Levitical Law.  

a Mor. Nev.  RMaimonides mentioneth several other Rites of the Sabaeans, which were expressly repugnant to the Levitical Law, adding, that he was acquainted with the Reasons and Causes 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 Swine's 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 killed.  
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 abominate Blo●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 expressly teach in Gemara, saith Maimonides, Abraham our Father designed the West for the place of the Sanctum Sanctorum, when he worshipped in the Mountain Moria. Of this Idolatry they interpret what the Prophet 
b ch. 8. 16.  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; forbidden, Levit. 21. 5.  

c Maimon. Mor. Nev. 3.  They had a Custom 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 die. This was also expressly forbidden by the Levitical Law.  
Another most obscene Custom they had of Engrafting, described by 
d Mo. Nev. 3. 37.  Maimonides, to which he conceives the Levitical prohibition to allude.  
Others there are of the same kind cited by the same Author, 
e Mor. Nev. 3. 44.  who concludes, that as concerning those particular Laws, the reasons whereof are concealed, and the benefit unknown to me, it proceeds 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 learned 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 chaldaic Philosophy.      

THE CHALDAIC ORACLES OF ZOROASTER And his Followers. WITH THE EXPOSITIONS OF PLETHO and PSELLUS.  
LONDON, Printed for Thomas Dring, 1661.   

THE CHALDAIC ORACLES OF ZOROASTER and his Followers.  
THE most considerable remains of the Chaldaic Philosophy are those Oracles which go under the name of Zoroaster; Some indeed condemn them as supposititious, 
a Beza.  forged by some Pseudochristian Greek; (perhaps the rather, because 
b Clam. Strom.  The followers of Prodicus the Heretic, boasted that they had the secret Books of Zoroaster.) But this seems less probable, in regard they lie dispersed amongst several Authors; nor are they to be neglected, in that they have been held in great veneration by the Platonic Philosophers. Which sufficiently also argues that they are none of the Writings charged by 
c vit. plotin.  Porphyrius upon the Gnostics, as forged by them under the name of Zoroaster, since those (as he acknowledgeth) were by the Platonic Philosophers, (of whom he instanceth Plotinus and Amelius) rejected and demonstrated to be spurious and suppositions.  
Some argue that they are not chaldaic, because many times accommodated to the Greek Style; But there are in them many so Harsh and Exotic Expressions, as discover them to be Originally foreign; and where they agree in Terms with that which is proper to the Greek Philosophy, we may say of them as 
d de Myst. Egypt.  jamblichus upon another Occasion, (on the Writings that go under the Name of Hermes Trismegistus) as they are published under the Name of Zoroaster, so also they contain the Doctrine of Zoroaster, though they frequently speak in the style of the Greeks; for they were Translated out of Chaldee into Greek by persons skilful in the Greek Philosophy.  
To persuade us that they are genuine, and not of Greekish Invention, 
e Epist.  Mirandula Professeth to Ficinus, that he had the Chaldee Original in his possession, I was (saith he) forcibly taken off from other things, and instigated to the Arabic and Chaldaic Learning by certain Books in both those Languages, which came to my Hands, not accidentally, but doubtless by the Disposal of God in favour of my Studies. Hear the inscriptions, and you will believe it. The Chaldaic Books, (if they are Books and not rather Treasures) are, The Oracles of Aben Esra, Zoroaster and Melchior, Magi: in which those things which are faulty and defective in the Greek, are Read perfect and entire. There is also, (adds he) an Exposition by the Chaldaean Wisemen upon these Oracles, short and knotty, but full of Mysteries; There is also a Book of the Doctrines of the Chaldaic Theology, and upon it a Divine and copious Discourse of the Persians, Grecians, and Chaldaeans; Thus Mirandula, after whose Death these Books were found by Ficinus, but so worn and illegible that nothing could be made out of them;  
Further, To confirm that these Oracles were (as we said) Translated into Greek by persons skilful in the Greek Philosophy, let us call to mind that Berosus 
f Joseph contra Apion. ●.  introduced the Writings of the Chaldeans concerning Astronomy and Philosophy amongst the Grecians; and that julian the Son, a Chaldean Philosopher, 
g Suid. in voce sulianus.  Wrote Iheurgick Oracles in Verse, and other secrets of that Science: and probably, if these were no part of that Chaldaic Learning which Berosus first rendered in Greek, they yet might be some of the Thëurgick Oracles (for such the Title speaks them) of julian; for some of them are cited by Proclus as such. From the account which Mirandula gives of those in his possession, to which were added a Comment, and a Discourse of the Doctrines of the Chaldaic Theology, it might be conjectured, that what is delivered to us by Pletho and Psellus, who besides the Oracles, give us a comment on them, together with a Chaldaic summary, was extracted out of that Author which Mirandula describes to have been of the same Kind and Method, but much more Perfect and Copious.  
This Title of Oracles was perhaps not given to them only Metaphorically to express the Divine Excellence of their Doctrine, but as conceived indeed to have been delivered by the Oracle itself; for 
h De umb.  Stephanus testifies that the Chaldaeans had an Oracle which they held in no less Veneration than the Greeks did theirs at Delphi: This Opinion may be confirmed by the high Testimonies which the Platonic Philosophers give of them, calling them 
i Procl. ●n Tint.  the Assyrian Theology revealed by God, and the Theology delivered by God. And Proclus elsewhere having cited as from the Gods, one of these Oracles which speaks of the Ideas, (a Platonic Doctrine) adds, that hereby the Gods declared the subsistence of Ideas, and acquiesceth as satisfied in that the Gods themselves ratify the contemplations of Plato.  
Some of these Oracles which escaped the injuries of time, were first published by Ludovicus Tileanus, anno 1563. at Paris; together with the commentaries of Gemistus Pletho, under the Title of the Magical Oracles of the Magis descended, from Zoroaster, the same were afterwards Translated and put forth by jacobus Marthanus, and lastly together with the comment of Psellus also, by johannes Opsopaeus at Paris. 1607.  
These by Franciscus Patricius were enlarged with a plentiful Addition out of Proclus, Hermias, Simplicius, Damascius, Synesius, Olympiodorus, Nicephorus, and Arnobius: increasing them 
k Zo●. pag. 4 b.  by his own account, to 324. and reducing them for the better perspicuity to certain general Heads, put them forth and Translated them into Latin anno 1593.  
They were afterwards put forth in Latin by 
l Philos. barber.  Ottho Heurnius, anno 1619. under the Title of The sincere Magical Oracles of Zoroaster King of Bactria, and Prince of the Magis; but Heurnius under the pretence of 
m pag.  putting them into good Latin, (as he calls it) and polishing them with a rougher File, hath patched up and corrupted what Patricius delivered faithfully and sincerely, endeavouring to put these Fragments into a Continued Discourse, which in themselves are nothing Coherent but Dispersed amongst several Authors.  
Patricius indeed hath taken much Learned pains in the Collection of them; but with less Regard to their Measures and Numbers, and (as from thence may be shown) sometimes of the Words themselves: nor is there any certain means to redress this Omission, by comparing them with the Authors out of which he took them, since few of those are extant, neither doth he (as he professeth to have done) affix the Names of the Authors to the several Fragments, except to some few at the beginning; However, we shall give them here according to his Edition, that being the most perfect; together with such Additions as we meet withal else where, and some Conjectures to supply the Defect we mentioned.  
And whereas many of these Oracles are so Broken and Obscure, that they may at first sight seem rather Ridiculous than Weighty, yet he who shall consider, that as many of them as are explained by Pletho, Psellus, and others, would without those Explications seem no less absurd than the rest, but being explained disclose the Learning of the Chaldaeans in a profound and extraordinary manner, will easily believe all the rest (even those which appear least intelligible) to be of the same kind, and consequently ought no more to have been omitted than any of the rest.   

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FRANCISCI PATRICII ZOROASTRI ORACULA.  

MONAS, DYAS, ET TRIAS.  

Psel.  UBI paterna monâs est.  

Dam.  Ampliata est Monâs, quae duo generat.  

Pro. Da.  Duitas enim apud hunc sedet, & intellectualibus fulget sectionibus.  
Et gubernare cuncta, & ordinare quodcumque non ordinatum.  

Dam.  Toto enim in mundo lucet Triâs, cujus monâs est princeps.  
Principium omnis sectionis hic est ordo.  

Proc.  In tria namque Mens dixit Patris secari omnia,  
Cujus voluntas annuit, & jam omnia secta fuere.  
In tria namque dixit Mens patris aeterni,  
Mente omnia gubernans.  

Dam.  Et apparuerunt in ipsâ Virtus & Sapientia,  
Et multiscia Veritas.  
Hinc fluit Triadis vultus ante essentiam,  
Non primam, sed eam quae mensuratur.  
Principiis tribus hisce capias servire cuncta.  
*****  
Et fons fontium, & fontium cunctorum.  
Matrix continens cuncta.  

Proc.  Indè affatim exilit generatio multivariae materiae.  
Indè tractus praester exilis ignis flos,  
Mundorum indens cavitatibus. Omnia namque indé.  
Incipit deorsum tendere radios admirandos.   

PATER ET MENS.  

Psel.  Seipsum rapuit pater, neque suae  
Potentiae mentali claudens proprium ignem.  

Psel.  Non enim à paterno Principio imperfectum quid rotatur.  
Cuncta namque perfecit pater,  
Et menti tradidit secundae,  
Quam primam vocat omne genus hominum.  

Proc.  Patrogenia lux: multum namque sola  
E patris robore decerpens mentis florem.  
Opera enim intelligens paterna mens è se genita,  
Cunctis inseminavit vinculum igni gravis amoris;  
Quo omnia maneant, tempus in interminatum amantia.  
Neque omnibus quae patri mentaliter contexta monstret.  
Ut in amore maneant mundi elementa manentia.  
Habet ipsa intelligentia paternam mentem indere  
Omnibus fontibus & principatibus.  
Est enim finis paterni profundi, & fons mentalium.  
Neque progressus est, sed man●it in paterno profundo,  
Et in adyto, per deo-nutriens silentium.  
Non enim in materiam, ignis trans primus  
Suam potentiam claudit operibus, sed ment.  
Symbola enim paterna mens seminavit per mundum.  
Quae intelligibilia intelligit, & ineffabilia exornat.  

Dam.  Tota partitio, & impartibilis.  
Mente quidem continet intelligibilia, sensum verò inducit mundis.   

MENS, INTELLIGIBILIA, & Mentalia.  

Dam.  Et unius mentis intelligibilis.  

Proc.  Non enim sine intelligibili mens est: non seorsum existit.  
Quaedam sanè sunt mentalia & intelligibilia, quaecunque dum intelligunt intelliguntur.  
Cibus verò intelligenti est intelligibile.  
Disce intelligibile, quandoquidem extra mentem existit.  
Et Mentis, quae empyreum mundum ducit.  
Mentis enim mens est quae mundi est artifex ignei.  
Qui supermundanum paternum profundum estis intelligentes.  
Intelligibilis omnis sectionis princeps est.  
Est enim quoddam intelligibile, quod oportet te intelligere mentis flore.  

Dam.  Vel enim inclines, ut mentem, & illud intellexeris.  
Ut aliquid intelligens, non illud intelliges.  
Est enim roboris circumquaque lucidi potentia,  
Mentalibus fulgens sectionibus. non sanè oportet  
Vehementiâ intelligere intelligibile illud,  
Sed mentis amplae amplâ flammâ  
Omnia metiente, praeterquam intelligibile illud.  
Opus ergò est hoc intelligere; nam si inclinaveris  
Mentem tuam, etiam illud intelliges non parúm.  
Sed purum converte oculum,  
Ferentem tuae animae tendere vacuam mentem  
In intelligibile; ut discas intelligibile,  
Quandoquidem extra mentem existit.  
Deum hunc intelligit omnis mens, non enim sine  
Mente est intelligibili, & intelligibile non sine ment existit.  
Ignis mentalis mentalibus praesteribus cuncta  
Cedunt servientia, Patris persuasorio consilio.  
Et intelligere, sempérque manere impigrâ vertigine.  
Fonte & principii. vertere sempérque manere impigrâ vertigine.  
Sed nomen venerandum insomni vertigini  
Mundis indens, terribiles ob patris minas.  
Sub duabus mentibus vitigenius fons continetur animarum.  
Et facta, qui per se operans fabrefecit mundum.  
Qui ex ment exiliit primus.  
Indutus igne ignem, Vinculorum ut temperet  
Fontanoes crateras, sui ignis florem sustinens.  
Mentalibus fulget sectionibus, amoréque implevit omnia.  
Infigurata figurans.  
Examinibus similes feruntur, perrumpentes  
Per mundi corpora.  
Quae mens dicit, intelligendo sanè dicit.  
Potentia quidem cum illis, Mens vero ab illâ.   

IYNGES, IDEAE, PRINCIPIA.  
Multae quidem hae scandunt lucidos mundos.  
Insilientes, & in quibus summitates sunt tres.  
Subjectum ipsis est principale pratum.  
Principia; quae patris opera intelligentes intelligibilia  
Sensibilibus operibus, & corporibus revelârunt.  
Transvectrices stantes dicere patri & materiae.  
Et manifesta imitamina latentium operantes.  
Et latentia in manifestam Cosmopoeiam inscribentes.  
Mens patris striduit, intelligens vigente consilio  
Omniformes Ideas, Fonte verò ab uno evolantes  
Exilierunt. A patre enim erat consilium & finis.  
Per quae conjunguntur patri, per aliam atque aliam  
Vitam, à compartitis canalibus.  
Sed partitae sunt, men●ali igne dispositae,  
In alias mentales: mundo namque rex multiformi  
Proposuit mentalem typum incorruptibilem, non per mundum  
Vestigium promovens formae per quae mundus apparuit.  
Omnifariam ideis gratiosus, quarum unus fons.  
Ex quo strident dispertitae aliae,  
Immensae, perrumpentes mundi circa corpora:  
Quae per sinus immensos, examinibus similes,  
Feruntur conversae: circúmque alibi alia.  
Conceptiones mentales fonte à paterno  
Multum decerpentes ignis florem  
Insomnis temporis. Vigor principigeniae ideae  
Prima. è patris missa est; cujus per se florens fons▪  
Intellectae Iynges à patre intelligunt & ipsae;  
Consiliis ineffabilibus moventur ut intelligant▪   

HECATE, SYNOCHES, ET Teletarchae.  
Ex ipso enim omnes exiliunt  
Amilictíque fulmines, & presterocapaces sinus  
Omnilucidae vigoris patrogenii Hecates.  
Et Hypezocus ignis flos, & fortis  
Spiritus polorum, igneos trans.  
Custodire presteribus suis summitates dedit.  
Immiscens vigoris proprium robur in Synochis.  
Quo mundus habeat mentales sustentatores inflexiles▪  
Quia operatrix, quia largitrix est ignis vitiferi.  
Quia & vitigenium implet Hecates sinum.  
Et influit Synochis vigorem, vitidonum ignis  
Magni potentis.  
Sed & custodes operum sunt patris.  
Assimilat enim se ipsum; ille urgens  
Typum induere idolorum.  
Teletarchae comprehensi sunt cum Synochis.  
His verò ignis mentalis mentalibus presteribus  
Omnia parent servientia.  
Sed & quaecumque materialibus serviunt Synochis.  
Induti armorum vigorem luminis resonantis.  
Vigore Triglicho, mentem animámque armantem.  
Pervarium Synthema jacere ratiocinio.  
Neque super incedere empyreis sparsim canalibus,  
Sed collectim.  
Hi verò individua, & sensibilia efficiunt,  
Et corporiformia, & destinata in materiam.   

ANIMA, NATURA.  
Quoniam anima ignis potentiâ patris existens lucidus,  
Immortalísque manet, & vitae domina est:  
Et tenet mundi multas plenitudines sinuum.  
Mentis enim imitamen est, partum verò habet quid corporis.  
Mistis verò canalibus, ignis incorruptibilis opera efficiens.  
Post verò paternas conceptiones anima, ego, habito;  
Calida, animans omnia. reposuit enim  
Mentem sanè in animâ, animam verò in corpore inerti.  
Nostri imposuit pater hominúmque Deûmque.  
Affatim animans lucem, ignem, aethera, mundos.  
Coexistunt namque naturalia opera mentali splendori  
Patris. Anima enim est quae ornavit magnum  
Coelum, & quae ornat simul cum patre.  
Cornua & ipsius firmata sunt sursum.  
Humeros verò circa Deae natura immensa attollitur.  
Imperat rursus natura infatigabilis mundísque operibúsque;  
Coelum ut currat sursum aeternum trahens;  
Et celer sol circa centrum, ut assuetus veniat.  
Non naturae inspicias fatale nomen ejus.   

MUNDUS.  
Factor qui per se operans fabrefacit mundum.  
Etenim quaedam ignis moles erat altera: haec omnia  
Per se efficiens, ut corpus mundanum. ...  
Mundus ut manifestus, & non videatur membraneus.  
Totum mundum ex igne, & aquâ, & terrâ,  
Et omni-alente aëre.  
Ineffabilia, & fabilia synthemata mundi.  
Aliam per aliam vitam, à partitis canalibus.  
Desuper permeantis in oppositum  
Per centrum terrae. & quintum medium, alium  
Igneum, ubi descendit usque ad materiales canales.  
Vi●ifer ignis.  
Centro incitans Seipsum lumine resonante.  
Fontanum alium. qui Empyreum mundum ducit.  
Centrum à quo omnes usquequo fortè aequales fuerint.  
Symbola enim paterna mens seminavit per mundum.  
Medium inter patres singulae centrum fertur.  
Mentis enim imitamen est; quod verò partum est habet quid corporis.   

COELUM.  
Septem enim in moles formavit Pater firmamenta mundorum:  
Coelum rotundâ figurâ circumcludens.  
Fixítque multum coetum astrorum inerrantium,  
Animaliúmque errantium constituit septenarium.  
Terram in medio posuit, aquámque in terrae sinibus,  
Aërémque supra haec.  
Fixítque multum coetum astrorum inerrantium,  
Tensione, non laboriosâ malâ.  
Sed fixione errorem non habente in motu.  
Fixítque multum coetum astrorum inerrantium.  
Ignem ad ignem cogens.  
Fixione errorem non habente in motu.  
Sex eos constituit, septimum Solis,  
In medium jaciens ignem.  
Inordinationem eorum bene-ordinatis suspendens zonis.  
Parturit enim Dea Solémque magnum, & splendidam Lunam.  
Aether, Sol, spiritus Lunae, aëris ductores,  
Solariúmque circulorum, & lunarium est repituum,  
Sinuúmque aëreorum.  
Aetheris cantus, Solísque, & Lunae canalium, & aëris.  
Et latus aër, lunarísque cursus, & polus Solis.  
Colligit ipsum, accipiens aetheris harmoniam,  
Solísque, Lunaeque, & quaecumque aëre continentur.  
Ignis ignis derivatio, & ignis penu.  
Crines enim in acutum nato lumini conspiciuntur,  
Ubi Saturnus.  
Sol assessor intuens polum purum.  
Aetheriúsque cursus, & Lunae ingens impetus,  
Aëriíque fluxus.  
Solémque magnum, & splendidam Lunam.   

TEMPUS.  
Deum mundanum, aeternum, infinitum.  
Juvenem, & senem ...  
Et fontanum aliud, quod empyreum mundum ducit.   

ANIMA, CORPUS, HOMO.  
Oportet te festinare ad lucem & patris lumina,  
Unde missa est tibi anima, multam induta mentem.  
Hae pater ment concepit, mortalísque ei est animatus.  
Symbola enim paterna mens seminavit in animis.  
Amore profundo replens animam.  
Reposuit enim mentem in anima, in corpore verò  
Vos reposuit pater hominúmque deûmque.  
Incorporea quidem sunt divina omnia.  
Corpora verò in ipsis vestrî causâ sunt alligata  
Non potentes continere incorporeos corpora,  
Ob corpoream, in quam concentrati estis, naturam.  
Inque deo jacent faces trahentes validas.  
A patre descendentes, à quibus anima descendentibus  
Empyreos carpit fructus, animam-alentem florem.  
Ideóque ment concipientes opera patris  
Parcae fatalis alam fugiunt inverecundam.  
Et si hanc animam videris redeuntem,  
At aliam immittit pater, ut in numero sit.  
Certè valde illae sunt beatissimae supra omnes  
Animas, ad terram à coelo profusae.  
Illaeque divites, & ineffabilia stamina habentes.  
Quaecunque à lucente, ô rex, à te, vel ipso  
Jove sunt progenitae. Miti validâ à necessitate  
Ducatur animae profunditas immortalis, oculósque affatim  
Omnes sursum extende.  
Nec deorsum pronus sis in nigricantem mundum.  
Cui profunditas semper infida substrata est, & Ades  
Circumquaque caligans, squalidus, idolis gaudens, amens,  
Praecipitosus, tortuosus, caecum profundum semper involvens,  
Semper desponsus obscuram faciem, inertem, spiritu-carentem.  
Et osor luminis mundus, & tortuosi fluxus  
A quibus vulgus attrahitur.  
Quaere paradisum.  
Quaere tu animae canalem, unde, aut quo ordine  
Corpori inservieris, in ordinem, à quo effluxisti  
Rursus restituas, sacro sermoni operam uniens.  
Neque deorsum sis pronus, praecipitium in terrâ subest,  
Septemvios trahens per gradus: quo sub  
Horribile necessitatis Thronus est.  
Nè tu augeas fatum.  
Anima hominum Deum coget quodammodo in seipsam:  
Nihil mortale habens, tota à Deo est ebria facta:  
Harmoniam resonat namque, sub quâ est corpus mortale.  
Extendens igneam mentem ad opus pietatis,  
Et fluxile corpus servabis.  
Est & idolo portio in loco circumlucente.  
Undique infictâ animâ ignis habenas tende.  
Igne calens cogitatio primissimum habet ordinem.  
Igni namque mortalis propinquans à Deo lumen habebit.  
Immoranti enim mortali praestò Dii aderunt.  
Poenae hominum sunt angores.  
Et malae materiae germina utilia sunt, & bona.  
Spes nutriat te ignea Angelicâ in regione.  
Sed non recipit illius velle Paterna mens,  
Donec non exeat ex oblivione, & verbum loquatur  
Memoriam indens Paterni Synthematis puri.  
His quidem discibile lucis dedit notitiam suscipere.  
Hos verò & somnolentos sui fructum dedit roboris.  
Nè spiritum macules, neque profundum fac superficiem.  
Neque materiae quisquilias praecipitio relinquas.  
Nè educas, nè exiens habeat quidpiam.  
Vi corpus relinquentium animae sunt purissimae.  
Animae expulsores, respiratores & faciles solutu sunt.  
Sinistris in lumbis Hecates virtutis est fons,  
Intùs tota manens, virgineum non abjiciens.  
O audacissimae naturae, homo, artificium!  
Neque ingentes mensuras terrae in tuam mentem pone,  
Non enim veritatis planta est in terrâ.  
Neque in mensuris mensuras Solis regulas congregans,  
Aeterno consilio fertur, non gratiâ tui.  
Lunarem quidem cursum, & astreum progress●m  
Lunae strepitum dimitte. semper currit operâ necessitatis  
Astreus progressus, tui gratiâ non est partus.  
Aethereus avium pes latus nunquam verus est.  
Non sacrificia visceráque cupio: haec sunt omnia ludi,  
Mercatoriae deceptionis firmamenta; fuge tu haec  
Si vis pietatis sacrum paradisum aperire.  
Ubi virtus, sapientiáque, & bona lex congregantur.  
Tuum enim vas bestiae terrae habitabunt.  
Ipsas autem terra sepeliit ad filios usque.   

DAEMONES, SACRIFICIA.  
Natura suadet esse daemonas puros.  
Et mala materiae germina, utilia, & bona.  
Sed haec in abditis septis mentis evolvo.  
Ignis simulacrum saltatim in aëre in tumorem extendens,  
Vel etiam ignem infiguratum, unde vocem currentem,  
Vel lumen abundans radians, streperum, convolutum:  
Sed & equum videre, luce magìs fulgurantem,  
Vel etiam puerum suis humeris inequitantem equo,  
Ignitum, vel auro distinctum, vel spoliatum,  
Vel etiam sagittantem, & stantem super humeris.  
Multoties si dixeris mihi, cernes omnia leonem,  
Neque enim coelestis curvitas tunc apparet moles.  
Astra non lucent, Lunae lux opertum est,  
Terra non stat, cernuntur verò cuncta fulminibus.  
Neque naturae voces per se visile simulacrum,  
Non enim oportet illos te spectare antequam corpus sacris purgetur.  
Quando animas mulcentes semper à sacris abducunt.  
Ergo ex sinibus terrae exiliunt terrestres canes,  
Nunquam verum corpus mortali homini monstrantes.  
Operare circa Hecaticum turbinem.  
Nomina barbara nunquam mutaveris,  
Sunt enim nomina apud singulos à Deo data  
Potentiam in sacris ineffabilem habentia.  
Quando videris formâ sine sacrum ignem,  
Collucentem saltatim totius per profundum mundi,  
Audi ignis vocem.    

THE ORACLES OF ZOROASTER; Collected by FRANCISCUS PATRICIUS.  

MONAD. DUAD. TRIAD.  
WHere the Paternal Monad is.  
The Monad is enlarged, which generates two.  
For the Duad sits by him, and glitters with Intellectual Sections.  
And to govern all Things, and to Order every thing not Ordered.  
For in the whole World shineth the Triad, over which the Monad Rules.  
This Order is the beginning of all Section.  
For the Mind of the Father said, that All things be cut into three,  
Whose Will assented, and then All things were divided.  
For the Mind of the Eternal Father said into three,  
Governing all things by Mind.  
And there appeared in it [the Triad] Virtue and Wisdom,  
And Multiscient Verity.  
This Way floweth the shape of the Triad, being preaexistent.  
Not the first▪ [Essence] but where they are measured.  
For thou must conceive that all things serve these three Principles.  
The first Course is sacred, but in the middle,  
Another the third, aërial; which cherisheth the Earth in fire.  
And fountain of fountains, and of all fountains.  
The Matrix containing all things.  
Thence abundantly springs forth the Generation of multivarious Matter.  
Thence extracted a prester the flower of glowing fire,  
Flashing into the Cavities of the Worlds: for all things from thence  
Begin to extend downwards their admirable Beams.   

FATHER. MIND.  
THe Father hath snatched away himself: neither  
Hath he shut up his own fire in his Intellectual Power.  
For the Father perfected All things, and delivered them over to the second Mind,  
Which the whole Race of Men calls the First.  
Light begotten of the Father; for he alone  
Having cropped the flower of the Mind from the Father's Vigour.  
For the paternal self-begotten Mind understanding [his] Work,  
Sowed in all, the fiery Bond of Love,  
That all things might continue loving for ever.  
Neither those things which are intellectually context in the light of the Father in All things.  
That being the Elements of the World they might persist in Love.  
For it is the Bound of the paternal Depth, and the Fountain of the Intellectuals.  
Neither went he forth, but abided in the paternal Depth,  
And in the Adytum according to Divinely-nourished silence.  
For the fire once above, shutteth not his Power  
Into Matter by Actions, but by the Mind.  
For the paternal Mind hath sowed Symbols through the World  
Which understandeth intelligibles, and beautifieth ineffables.  
Wholly Division and Indivisible.  
By Mind he contains the Intelligibles, but introduceth Sense into the Worlds.  
By Mind he contains the Intelligibles, but introduceth Soul into the Worlds.   

MIND. INTELLIGIBLES. INTELLECTUALS.  
ANd of the one Mind, the Intelligible [Mind]  
For the Mind is not without the Intelligible; it exists not without it.  
These are Intellectuals, and Intelligibles, which being understood, understand.  
For the Intelligible is the Aliment of the Intelligent,  
Learn the Intelligible, since it exists beyond the Mind.  
And of the Mind which moves the Empyraeal Heaven.  
For the Framer of the fiery World is the Mind of the Mind.  
You who know certainly the supermundane paternal Depth.  
The Intelligible is predominant over all Section.  
There is something Intelligible, which it behoves 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. [Rays.]  
But it behoves 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 behoves 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 persuasive Counsel of the Father.  
And to understand, and always to remain in a restless Whirling  
Fountains and Principles; to turn and always to remain in a restless Whirling.  
But insinuating into Worlds the Venerable Name in a sleepless 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.  
Clothing 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 sleepless 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 Counsels 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 bosom of Hecate.  
And instills in the Synoches the enliving strength  
Of potent fire.  
But they are Guardians of the Works of the Father.  
For he disguises himself, possessing  
To be clothed 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 stiffly  
These frame indivisibles, and sensibles,  
And Corporiformes, and things destined to matter.   

SOUL. NATURE.  
FOr the Soul being a bright fire, by the power of the Father  
Remains Immortal, and is Mistress of Life;  
And possesseth many Complexions 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 intermixed, 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 adorned the great  
Heaven, and adorning with the Father.  
But her Horns are fixed above,  
But about the shoulders of the Goddess, 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 Centre 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 itself 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 Watchwords of the World.  
One Life by another from the distributed Channels.  
Passing from above to the opposite Part,  
Through the Centre 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 Centre from which all (Lines) which way soever are equal.  
For the paternal Mind sowed Symbols through the World.  
For the Centre 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 erratic 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,  
Forcing fire to fire.  
To be carried by a Settlement which hath not Error.  
He constituted them six; casting into the midst,  
The fire of the Sun.  
Suspending their Disorder in well-ordered Lones.  
For the Goddess brings forth the great Sun, and the bright Moon.  
O Aether, Son, Spirit, Guides of the Moon and of the Air;  
And of the solar Circles, and of the Monthly clashings,  
And of the Aerial Recesses.  
The Melody of the Aether, and of the Passages of the Sun, and Moon, and of the Air  
And the wide Air, and the Lunar Course, and the Pole of the Sun.  
Collecting it, and receiving the Melody of the Aether,  
And of the Sun, and of the Moon, and of all that are contained in the Air.  
Fire, the Derivation of fire, and the Dispenser of fire;  
His Hair pointed is seen by his native Light;  
Hence comes Saturn.  
The Sun Assessor beholding the pure Pole;  
And the Aetherial Course, and the vast Motion of the Moon  
And the Aerial fluxions.  
And the great Sun, and the bright Moon.   

TIME.  
THe Mundane God, Aeternal, Infinite.  
Young, and Old, of a Spiral form.  
And another fountainous, who guides the Empyraeal Heaven.   

SOUL. BODY. MAN.  
IT behoves thee to hasten to the light, and to the beams of the Father;  
From whence was sent to Thee a Soul clothed with much Mind.  
These things the Father conceived, and so the mortal was animated.  
For the paternal mind sowed Symbols in souls;  
Replenishing the Soul with profound Love.  
For the Father of Gods and Men placed the Mind in the Soul;  
And in the Body he established You.  
For all Divine things are Incorporeal.  
But bodies are bound in them for your sakes.  
Incorporeals not being able to contain the bodies.  
By reason of the Corporeal Nature in which you are concentrated.  
And they are in God, attracting strong flames.  
Descending from the Father, from which descending, the Soul  
Crops of Empyreal fruits the soul-nourishing flower.  
And therefore conceiving the Words of the Father  
They avoid the audacious wing of fatal Destiny;  
And though you see this Soul manumitted,  
Yet the Father sends another to make up the Number.  
Certainly, these are superlatively blessed above all  
Souls; they are sent forth from Heaven to Earth,  
And those rich Souls which have unexpressible fates;  
As many of them (O King) as proceed from shining Thee, or from  
Jove Himself, under the strong power of (his) thread.  
Let the Immortal Depth of thy Soul be predominant; but all thy eyes  
Extend upward.  
Stoop not down to the dark World,  
Beneath which continually lies a faithless Depth, and Hades  
Dark all over, squalid, delighting in Images, unintelligible,  
Praecipitious, Craggy, a Depth; always Rolling,  
Always espousing an Opacous idle breathless Body.  
And the Light-hating World, and the winding currents,  
By which many things are swallowed up.  
Seek Paradise;  
Seek thou the way of the Soul, whence or by what Order  
Having served the Body, to the same place from which thou didst flow.  
Thou mayst rise up again, joining Action to sacred speech,  
Stoop not down, for a precipice lies below on the Earth;  
Drawing through the Ladder which hath seven steps, beneath which  
Is the Throne of Necessity,  
Enlarge not thou thy Destiny.  
The soul of Men will in a manner clasp God to herself;  
Having nothing mortal, she is wholly inebriated from God:  
For she boasts Harmony, in which the mortal Body exists.  
If thou extend the fiery Mind  
To the work of piety, thou shalt preserve the fluxible body.  
There is a room for the Image also in the Circumlucid place.  
Every way to the unfashioned Soul stretch the rains of fire.  
The fire-glowing Cogitation hath the first rank.  
For the Mortal approaching to the fire, shall have Light from God.  
For to the slow Mortal the Gods are swift.  
The Furies are stranglers of Men.  
The burgeons, even of ill matter, are profitable and good.  
Let hope nourish thee in the fiery Angelical Region.  
But the paternal Mind accepts not her will,  
Until she go out of Oblivion, and pronounce a Word,  
Inserting the remembrance of the pure paternal Symbol.  
To these he gave the docible Character of Life to be comprehended.  
Those that were asleep he made fruitful by his own strength.  
Defile not the Spirit, nor deepen a Superficies.  
Leave not the Dross of matter on a Precipice.  
Bring her not forth, lest going forth she have something.  
The souls of those who quit the Body violently, are most pure.  
The unguirders of the Soul, which give her breathing, are easy to be loosed.  
In the side of sinister Hecate, there is a fountain of Virtue;  
Which remains entire within, not omitting her Virginity.  
O Man the machine of boldest Nature!  
Subject not to thy Mind the vast measures of the Earth;  
For the plant of Truth is not upon 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 wide flight of Birds is not veracious.  
And the Dissections of Entrails and Victims, all these are toys,  
The supports of gainful cheats; fly thou these,  
If thou intent to open the sacred Paradise of Piety  
Where Virtue, Wisdom, and Equity are assembled.  
For thy Vessel the Beasts of the Earth shall inhabit.  
These the Earth bewails, even to their Children.   

DAEMONS. RITES.  
NAture persuades that there are pure Daemons;  
The burgeons, even of ill matter, are profitable and good.  
But these things I revolve in the recluse Temples of my mind,  
Extending the like fire sparklingly into the spacious Air  
Or fire unfigured, a voice issuing forth.  
Or fire abundant, whizzing and winding about the Earth,  
But also to see a Horse more glittering than Light  
Or a Boy on [thy] shoulders riding on a Horse,  
Fiery or adorned with Gold, or devested,  
Or shooting and standing on [thy] shoulders,  
If thou speak often to me, thou shalt see absolutely that which is spoken:  
For then neither appears the Celestial concave Bulk,  
Nor do the Stars shine; the Light of the Moon is covered,  
The Earth stands not still, but all things appear Thunder.  
Invoke not the self-conspicuous Image of Nature;  
For thou must not behold these before thy Body be initiated.  
When soothing souls they always seduce them from these Mysteries.  
Certainly out of the cavities of the Earth spring Terrestrial Dogs,  
Which show no true sign to mortal Man.  
Labour about the Hecatick Strophalus  
Never change barbarous Names;  
For there are Names in every Nation given from God,  
Which have an unspeakable power in Rites.  
When thou seest a sacred fire without form,  
Shining flashingly through the Depths of the World,  
Hear the voice of Fire.    

PLETHO HIS EXPOSITION Of the more obscure passages in these Oracles.  
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; joining action to sacred speech.]  
THe Magis that are followers of Zoroaster, as also many others, hold that the Human Soul is immortal; and descended from above to serve the mortal Body, that is, to operate therein for a certain time; and to Animate, and Adorn it to her power; and then returns to the place from which she came. And whereas there are many Mansions there for the Soul, one wholly-bright, another wholly-dark; others betwixt both, partly-bright, partly-dark: The Soul, being descended from that which is wholly-bright, into the Body, if she perform her Office well, runs back into the same place; but if not well, she retires into worse Mansions, according to the things which she hath done in Life. The Oracle therefore sayeth, Seek thou the Souls path, or the way by which the Soul flowed into thee; or by what course (viz of Life) having performed thy charge toward the Body, thou mayst Mount up to the same place from which thou didst flow down, viz. the same Track of the Soul, joining action to sacred speech. By sacred speech, he understands that which concerns Divine Worship; by action, Divine Rites. The Oracle therefore sayeth, that to this Exaltation of the Soul, both speech concerning Divine Worship (Prayers,) and Religious Rites (Sacrifices) are requisite.  
Stoop not down, for a precipice lies below on the Earth,  
Drawing through the Ladder which hath seven steps; beneath which  
Is the ●hrone of Necessity.]  
He calls the Descension into wickedness, and misery, a Precipice; the Terrestrial and Mortal Body, the Earth: for by the Earth he understands mortal Nature, as by the fire frequently the Divine; by the place with seven Ways, he means Fate dependant on the Planets, beneath which there is seated a certain dire and unalterable Necessity: The Oracle therefore adviseth, that thou stoop not down towards the mortal Body, which being Subject only to the Fat●, which proceeds from the Planets, may be reckoned amongst those things which are at our Arbitrement: for thou wilt be unhappy if thou stoop down wholly to the Body, and unfortunate and continually failing of thy Desires, in regard of the Necessity which is annexed to the Body.  
For thy Vessel the Beasts of the Earth shall inhabit.]  
The Vessel of thy Soul, that is this mortal Body, shall be inhabited by Worms and other vile Creatures.  
Enlarge not Thou thy Destiny.]  
Endeavour not to increase thy Fate, or to do more than is given thee in charge, for thou wilt not be able.  For nothing proceeds from the paternal principality imperfect.] 
For from the paternal Power, which is, that of the supreme God, nothing proceedeth imperfect, so as thou thyself mightest complete it; for all things proceeding from thence are perfect; as appears, in that they tend to the perfection of the Universe.  
But the Paternal Mind accepts not her will,  
Until she go out of Oblivion, and pronounce a Word,  
Inserting the remembrance of the pure paternal Symbol.]  
The Paternal Mind, (viz. the Second God and ready Maker of the Soul) admits not her Will or Desire until she come out of the Oblivion, which she contracted by Connexion with the Body; and until she speak a certain Word, or conceive in her thoughts a certain Speech, calling to remembrance the paternal Divine Symbol or Watchword, this is the pursuit of the good which the Soul calling to remembrance, hereby becomes most acceptable to Her Maker.  
It behoves thee to hasten to the Light, and to the beams of the Father:  
From whence there was sent to thee a Soul endued with much mind.]  
The Light and splendour of the Father is that Mansion of the Soul which is circumlucid, from whence the Soul arrayed with much of mind was sent hither, wherefore We must hasten to return to the same Light.  
These the Earth bewails, even to their Children.]  
Those who hasten not to the Light, from which their Soul was sent to them, the Earth or mortal Nature bewails, for that they being sent hither to Adorn her, not only not adorn her, but also blemish themselves by Living wickedly; moreover the Wickedness of the Parents is transmitted to the Children, corrupted by them through ill Education.  
The unguirders of the Soul, which give her breathing, are easy to be loosed.]  
The Reasons which expel the Soul from Wickedness, and give her breathing, are easy to be untied; and the Oblivion which keeps them in, is easily put off.  
In the side of the sinister bed there is a fountain of Virtue:  
Which remains entire within; not emitting her Virginity]  
In the left side of thy Bed, there is the Power or Fountain of Virtue, residing wholly within, and never casting off her Virginity, or Nature void of Passion: for there is always in us the power of Virtue without passion which cannot be put off; although her Energy or Activity may be interrupted: he saith the power of Virtue is placed on the left side, because her Activity is seated on the right: by the Bed is meant the seat of the Soul, subject to her several Habits.  
The soul of Man will, in a manner, clasp God to herself.  
Having nothing mortal, she is wholly inebriated from God;  
For she boasts Harmony, in which the mortal Body consists.]  
The human Soul will in a manner clasp God, and join him strictly to herself, (who is her continual Defence) by resembling him as much as she can possibly; having nothing mortal within her, she is wholly drenched in Divinity, or replenished with Divine goods, for though she is fettered to this mortal Body, yet she glories in the Harmony or Union in which the mortal Body exists; that is, she is not ashamed of it, but thinks well of herself for it; as being a Cause, and affording to the Universe, that, As Mortals are united with immortals in Man, so the Universe is adorned with one Harmony.  
Because the Soul being a bright fire by the power of the Father;  
Remains immortal, and is Mistress of Life,  
And possesseth many Completions of the cavities of the World.]  
The second God, who first before all other things proceeded from the Father and supreme God, these Oracles call all along, The power of the Father, and his intellectual Power, and the paternal Mind. He sayeth therefore, that the Soul procreated by this power of the Father, is a bright fire, that is, a Divine and Intellectual Essence, and persisteth immortal through the Divinity of its Essence, and is Mistress of Life, viz. of herself, possessing Life which cannot be taken away from her; for, how can we be said to be Masters of such things, as may be taken from us, seeing the use of them is only allowed us? but of those things which cannot be taken from us, We are absolute Masters: The Soul according to her own Eternity, possesseth many Rooms in the Receptacles of the World, or divers places in the World, which according as she hath led her Life past is allotted to every One.  
Seek Paradise.]  
The circumlucid Mansion of the Soul.  
Defile not the Spirit nor deepen a Superficies.]  
The Followers of Pythagoras and Plato conceive the Soul to be a Substance not wholly separate from all Body, nor wholly inseparate; but partly separate, partly inseparate; separable potentially, but ever inseparate actually. For they assert three kinds of Forms, One wholly separate from matter, the Supercelestial Intelligences; another wholly inseparable from matter, having a Substance not subsistent by itself but dependant on matter; together with which Matter, which is sometime dissolved by reason of its nature subject to Mutation, this kind of Soul is dissolved also and perisheth: this kind they hold to be wholly irrational. Betwixt these they place a middle kind, the rational Soul, differing from the Supercelestial Intelligences, for that it always coexists which Matter; and from the irrational kind, for that it is not dependant on matter; but, on the contrary, matter it is dependant on it, and it hath a proper substance potentially subsistent by itself; it is also indivisible, as well as the supercelestial Intelligences, and performing some works in some manner allied to theirs, being itself also busied in the knowledge and contemplation of beings even unto the Supreme God, and for this reason is incorruptible. This kind of Soul is always co-existent with an Aetherial Body as it's Vehiculum, which she by continual approximation maketh also immortal: neither is this her Vehiculum inanimate in itself, but is itself animated with the other species of the Soul the irrational, (which the Wise call the Image of the rational Soul) adorned with Fantasy and Sense which seeth and hears itself whole through whole, and is furnished with all the Senses and with all the rest of the irrational faculties of the Soul. Thus by the principal faculty of this Body, Phantasie, the rational Soul, is continually joined to such a Body and by such a Body sometimes the humane Soul is joined with a Mortal Body by a certain affinity of Nature, the whole being enfolded in the whole enlivening Spirit of the Embryon. This Vehiculum itself being of the nature of a Spirit. The Daemons Souls differ not much from the humane, only they are more noble and use more noble Vehicles: Moreover, they cannot be mingled with corruptible Nature: Likewise the Souls of the Stars are much better than the Daemons, and use better Vehicules; are Bodies splendid by reason of the greatness of the operative faculty: These Doctrines concerning the Soul the Magis, followers of Zoroastres, seem to have used long before. Defile not this kind of Spirit of the Soul, sayeth the Oracle, no● deepen it being a superficies; He calls it Superficies, not as if it had not a triple Dimension for it is a Body; but to signify its extraordinary rarity: nor make it become gross by accession of more matter to its Bulk: for this Spirit of the Soul becomes gross, if it declines too much towards the mortal Body.  
There is a room for the Image also in the circumlucid place.]  
He calls the Image of the Soul that part which being itself void of irrational, is joined to the rational part, and depends upon the Vehicle thereof: now he saith that this kind of Image hath a part in the circumlucid Region; for the Soul never layeth down the Vehicle adherent to her.  
Leave not the dross of matter on a Precipice.]  
He calls the mortal Body the Dross of matter, and exhorteth that We neglect it not being ill affected, but take care of it whilst it is in this life, to preserve it in Health as much as possible, and that it may be pure, and in all things else correspond with the Soul.  
Carry not forth, lest going forth she have something.]  
Carry not forth, meaning the Soul, out of the mortal Body lest by going forth thou incur some danger, implying as much as to carry her forth beyond the laws of Nature.  
If thou extend the fiery mind to the work of Piety, thou shalt preserve the fluxible Body.]  
Extending up thy divine Mind to the Exercise of Piety or to religious Rites, and thou shalt preserve the mortal Body more sound by performing these Rites.  
Certainly out of the cavities of the Earth spring terrestrial Dogs;  
Which show no true sign to mortal Man.]  
Sometimes to many initiated Persons there appear, whilst they are sacrificing, some Apparitions in the shape of Dogs and several other figures. Now the Oracle saith, that these issue out of the Receptacles of the Earth, that is, out of the terrestrial and mortal Body, and the irrational Passions planted in it which are not yet sufficiently adorned with Reason, these are Apparitions of the passions of the Soul in performing divine Rites; mere appearances having no substance, and therefore not signifying any thing true.  
Nature persuadeth that Daemons are pure;  
The burgeons even of ill matter, are profitable and good.]  
Nature or natural Reason persuadeth that Daemons are Sacred, and that all things proceeding from God who is in himself good are beneficial; and the very bloomings of ill Matter, or the forms dependant upon Matter are such: also he calls Matter ill, not as to its substance, for how can the substance be bad the bloomings whereof are beneficial and good? but for that it is ranked last among the substances and is the least participant of good, which littleness of good is here expressed by the Word ill: now the Oracle means that if the bloomings of ill matter viz. of the last of substances are good, much more are the Daemons such, who are in an excellent Rank as partakeing of rational Nature and being not mixed with mortal Nature.  
The furies are Stranglers of Men.]  
The furies or the Vindictive Daemons clasp Men close, or restrain and drive them from Vice and excite them to Virtue.  
Let the immortal depth of the Soul be predominant; but all thy Eyes  Extend quite upward▪] 
Let the divine depth of thy Soul govern, and lift thou all thy Eyes or all thy knowing faculties Upward.  
O Man, the machine of boldest Nature.]  
He calls Man the Machine of boldest Nature, because he attempts great things.  
If thou speak often to me, thou shalt see absolutely that which is spoken;  
For there neither appears the celestial concave bulk;  
Nor do the Stars shine: the light of the Moon is covered,  
The Earth stands not still, but all things appear Thunder.]  
The Oracle speaks as from God to an initiated Person, If thou often speak to me or call me, thou sha●t see that which thou speakest, viz. Me whom thou callest every where: for than thou shalt perceive nothing but Thunder all about fire gliding up and down all over the World.  
Call not on the self-conspicuous image of Nature.]  
Seek not to behold the self-seeing Image of Nature, viz. of the Nature of God, which is not visible to our Eyes: but those things which appear to initiated Persons, as Thunder, Lightning, and all else whatsoever, are only Symbols or Signs, not the Nature of God.  
Every way to the unfashioned Soul stretch out the reins of fire.]  
Draw unto thyself every way the reins of fire which appear to thee when thou art sacrificing with a sincere Soul; viz. a simple and not of various habits.  
When thou seest a sacred fire, without form,  
Shining flashingly through the depths of the World.  
Hear the voice of Fire.]  
When thou be holdest 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 Praescence.  
The Paternal mind hath implanted Symbols in Souls.]  
The Paternal Mind viz. the sedulous Maker of the Substance of the Soul, hath engrafted Symbols or the Images of Intelligibles in Souls, by which every Soul possesseth in herself the reasons of beings.  
Learn the Intelligible, for as much as it exists beyond thy Mind.]  
Learn the Intelligible, because it exists beyond thy Mind, viz. actually; for, though the Images of intellectual things are planted in thee by the Maker of All, yet they are but potentially in thy Soul; but it behoves thee to have actually the knowledge of the Intelligible.  
There is a certain Intelligible which it behoves thee to comprehend with the flower of thy Mind.]  
The Supreme God, who is perfectly One, is not conceived after the same manner as other things, but by the flower of the Mind, that is, the Supreme and singular Part of our understanding.  
For the Father perfected all things and delivered them over to the  
Second Mind, which the Nations of Men call the First.]  
The Father perfected All things, viz. the Intelligible Species, (for they are absolute and perfect) and delivered them over to the second God next him to rule and guide them: whence if anything be brought forth by this God, and form after the likeness of Him, and the other intelligible Substance, it proceeds from the Supreme Father; This other God Men esteem the First, that is they who think him the Maker of the World, to whom there is none Superior.  
Intelligent jynges do themselves also understand from the Father;  
By unspeakable counsels being moved so as to understand.]  
He calls jynges the Intellectual Species which are conceived by the Father; they themselves also being conceptive, and exciting conceptions or Notions, by unspeakable or unutterable Counsels: by Motion here is understood Intellection not transition, but simply the habitude to Notions so as unspeakable Counsels is as much as 〈◊〉 for speaking consists in Motion: the meaning is this, that these Species are immovable and have a habitude to Notions not transiently as the Soul.  
Oh how the World hath intellectual Guides inflexible?]  
The most excellent of the Intelligible Species, and of those which are brought down by the Immortals in this Heaven, he calls the Intellectual Guides of the World; the Coryphaeus of whom he conceives to be a God, which is the second from the Father. The Oracle saying that the World hath inflexible Guides, means that it is incorruptible.  
The Father hath snatched away himself;  
Neither hath he shut up his own fire in his Intellectual power.]  
The Father hath made himself exempt from all others; not including himself neither in his own Intellectual Power, not in the second God who is next him; or limiting his own Fire his own Divinity; for it is absolutely ungenerate, and itself existing by itself; so that his Divinity is exempt from all others; neither is it communicable to any other, although it be loved of all: That he communicates not himself, is not out of envy, but only by reason of the inpossibility of the thing.  
The Father infuseth not fear but persuasion.]  
The Father makes no impression of fear, but infuseth persuasion or love; for He being extremely good, is not the cause of ill to any, so as to be dreadful; but is the cause of all good to all; whence he is loved of all.  
These Oracles of Zoroaster many Eminent Persons have confirmed by following the like opinions; especially the Pythagoreans and Platonists.   

PSELLUS HIS EXPOSITION of the Oracles.  
There is a room for the Image also in the Circumlucid place.]  
IMages, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, with the Philosophers, are those things which are connatural to things more Excellent than themselves, and are worse than they; as the Mind is connatural to God, and the rational Soul to the Mind, and Nature to the rational Soul, and the Body to Nature, and Matter to the Body: The Image of God is the Mind; of the Mind, the rational Soul; of the rational Soul, the Irrational; of the Irrational, Nature; of Nature, the Body; of the Body, Matter. Here the Chaldaic Oracle calleth the irrational Soul the Image of the rational, for it is connatural to it in Man, and yet worse than it. It sayeth, moreover, that there is a part assigned to the Image in the circumlucid Region, that is to say, the irrational Soul, which is the Image of the rational Soul, being purified by Virtues in this Life, after the Dissolution of the human Life, ascends to the place above the Moon, and receives its Lot in the Circumlucid place, that is, which shineth on every side, and is splendid throughout; for the Place beneath the Moon is circumnebulous, that is, dark on every side: but the Lunary, partly Lucid, and partly Dark, that is, one half bright, the other half dark; but the place above the Moon is circumlucid or bright throughout. Now the Oracle saith, that the circumlucid Place, is not designed only for the rational Soul, but for its Image also, or the irrational Soul is destined to the circumlucid place, when as it cometh out of the Body bright and pure, for the Grecian Doctrine asserting the irrational Soul to be immortal, also exalts it up to the Elements under the Moon: but the Chaldaic Oracle, it being pure and unanimous with the rational Soul, seats it in this circumlucid Region above the Moon. These are the Doctrines of the Chaldeans.  
Le●ve not the Dregs of matter on a precipice.]  
By the Dregs of Matter, the Oracle understands the Body of Man consisting of the four Elements, it speaks to the Disciple by way of Instruction and Exhortation, thus▪ Not only raise up thy Soul to God, and procure that it may rise above the Confusion of Life, but, if it be possible, leave not the Body wherewith thou art clothed, (and which is dregs of Ma●ter, that is, a thing neglected and rejected, the sport of Matter) in the inferior World: for this Place, the Oracle calls a Precipice. Our Soul being darted down hither from Heaven, as from a sublime place. It exhorteth therefore, that we refine the Body (which he understands by the Dregs of Matter) by Divine fire, or that, being stripped, we raise it up to the Aether; or that we be Exalted by God to a place Immaterial and Incorporeal, or Corporeal but Aetherial or Celestial, which Elias the This by't attained; and, before him, Enoch, being Translated from this Life into a more Divine Condition, not leaving the dregs of Matter, or their Body, in a precipice; the Precipice is, as we said, the Terrestrial Region.  
Bring not forth, lest going forth she have something.]  
This Oracle is recited by Plotinus in his Book of the Eduction of the irrational Soul; it is an Excellent and Transcendent Exhortation. It adviseth, that a Man busy not himself about the going forth of the Soul, nor take care how it shall go out of the Body; but remit the Business 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 purified; 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 Man's solicitous thinking of Death; for we ought not to think of any thing, but of the more Excellent Illuminations; neither concerning these aught we to be solicitous, but resigning ourselves 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 complete Expiation; So that if the Soul pass out of the Body by that way of Educting, it will go forth retaining something of mortal Life: for if we Men are ●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 toys,  
The supports of gainful Cheats. Fly thou those,  
If thou intent to open the sacred Paradise of piety,  
Where Virtue, Wisdom, and Equity are assembled.  
The Chaldaean withdraws the Disciple from all Grecian Wisdom, 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, Inquire not solicitously 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, Busy not thyself about the Motion and Doctrine of the Stars, for they move not for thy sake, but are perpetually moved according to the Will of God; Let alo●e the swift course of the Moon, she runs ever by the impulse of Necessity, That is, inquire not anxiously the rolling motion of the Moon, for she runs not for thy sake, but is impelled by a greater Necessity. The Progression of the Stars was not brought forth for t●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, No●es, and Planching, is not true. By, broad-feets, he means the walking or pace of the Foot, in respect of the Extension of the Toes in the skin. And the Dissections o● Entrails and Victims, all these are toys: 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 merely toys. The supports of gainful cheats: fly thou those, that is, fraudulent Acquisitions of gain. If thou intent to open the sacred Paradise of Piety, where Virtue, Wisdom, and Equity are assembled. Thou (saith he) who art under my Discipline, inquire not curiously after these things, if thou wouldst 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 Virtue, Wisdom, and Equity; Virtue is one in General, but hath many Species; Wisdom comprehendeth within itself all the Virtues, 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: joining 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, joined 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 coming from above: But Plato affirms, that we may comprehend the ●ngenerate Essence by reason and Intellect. But the Chaldaean saith, that there is no other Means for us to arrive at God, but by strengthening the Vehiculum of the Soul by material Rites; for it supposeth that the Soul is purified by Stones and Herbs and Charms and is rendered expedit for Assent.  
Stoop not down; for a precipice lies below on the Earth.  
Drawing through the Ladder which hath seven steps, beneath which  
Is the throne of Necessity.]  
The Oracle adviseth the Soul which is next to God, that she adhere only to him with her whole mind, and bend not downwards; for there is a great Precipice betwixt God and the Earth which draweth Souls down the Ladder which hath seven Steps: The Ladder of seven steps signifies the Orbs of the seven Planets; if therefore the Soul decline, she is carried to the Earth through the seven Orbs: but that passage through the seven Circles leads her as by so many steps to the Throne of Necessity, whither when the Soul arriveth, she is necessitated to suffer the terrestrial World.  
Never change barbarous names.]  
That is, There are certain Names amongst all Nations delivered to them by God, which have an unspeakable Power in Divine ●ites: change not these into the Greek Dialect; as Seraphim and Cherubin, and Michael and Gabriel: These in the Hebrew Dialect have an unspeakable Efficacy in divine Rites; but changed into Greek Names, are in effectual.  
The world hath intellectual guides inflexible,]  
The Chaldaeans assert Powers in the World, and call them (Cosmogogi) guides of the World, for that they guide the World by provident Motions: These Powers the Oracles call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Sustainers, as sustaining the whole World. Unmoveable implies their settled Power; sustentive, their Gaurdianship; these Powers they design only by the Cause and Immobility of the Worlds: There are also other Powers (amilicte) unplacable as being firm and not to be converted towards these inferior things, and cause that Souls be never alured with Affections.  
Labour about the Hecatine Strophalus.]  
The Hecatine Strophalus is a golden Ball, in the midst whereof is a Saphire, they fold about it a leather Thong: it is beset all over with Characters: thus whipping it about, they made their Invocations: these they use to call jynges, whether it be round or Triangular or any other Figure; and whilst they are doing thus they make insignificant or brutish Cries, and lash the Air with their whips. The Oracle adviseth to the performance of these Rites or such a Motion of the Strophalus, as having an expressible Power. It is called Hecatine, as being dedicated to Hecate: Hecate is a Goddess amongst the Chaldaeans, having at her right side the Fountain of Virtues.  
If thou speak often to me, thou shalt see absolutely that which is spoken.  
For than neither appears the Celestial concave bulk,  
Nor do the Stars shine; the light of the Moon is covered,  
The Earth stands not still, but all things appear Thunder.  
The Lion is one of the eight Signs of the Zodiac, and is called the House of the Sun, whose Fountain or the cause of his Lion-formed Constellation the Chaldaeans calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: now He saith, That amidst the Sacred Rites thou call this Fountain by its Name, thou shalt see nothing else in Heaven but the apparition of a Lion, neither will the Concave Bulk, or the Circumference of Heaven, appear to thee, neither shall the Stars shine, even the Moon herself shall be covered, and all things shall be shaken; but this Lion having Fountain takes not away the Essence of those, but their own praedominating Existence hides their view.  
Every way to the unfashioned Soul, extend the reins of fire.]  
The Oracle calls the Soul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, without form and figure, or most simple, and most pure. Rains of fire of such a Soul are the expeditious activity of the Theurgic life, which raiseth up the fiery Mind to the Divine Light: therefore by stretching the rains of fire to the inform Soul, he means, endeavour that all the faculties consisting both in the Intellect, Cogitation, & Opinion, may receive Divine illuminations suitable to themselves. This is the meaning of stretch the rains of fire; but Nature useth to fail, and busy itself in the second or worse life.  
Oh Man, the Machine of boldest nature.  
Man is called a Machine as being framed by God with unspeakable Art: the Oracle likewise calleth him audacious Nature, as being busied about excellent things, sometimes measuring the Course of the Stars, sometimes enquiring into the Orders of the supernatural Powers; contemplating also the things which are far above the Celestial Orb, and extending to discourse something of God. For these endeavours of the Mind in Disquisition proceed from an audacious Nature: he calls it boldness, not by Way of Reproach, but to express the forwardness of Nature.  
In the side of the sinister Hecate is a fountain of much  
Virtue; which remains entire within, not emitting her Virginity.]  
The Chaldaeans esteem Hecate a Goddess, seated in the middle rank, and possessing as it were the Centre of all the Powers; in her right parts they place the Fountain of Souls, in her left, the Fountain of goods or of Virtues; and they say, that the Fountain of Souls is prompt to Propagations, but the Fountain of Virtues continues within the Bounds of its own Essence, and is as a Virgin uncorrupted: this Settledness and Immobility it receives from the power of the Amilicti, the Implacables, is girt with a Virgin-Zone.  
When thou seest a sacred fire without form  
Shining flashingly through the depths of the whole World,  
Hear the voice of fire.]  
The Oracle speaks of a Divine Light, seen by many Men, and adviseth, That if any one see such a Light in some figure and form, he apply not his Mind to it, nor esteem the Voice proceeding from thence to be true; but if he see this without any figure or form he shall not be deceived: and whatsoever Question he shall propose, the Answer will be most true, he call this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sacrosanct, for that it is seen with a beauty by Sacred Persons; and glides up and down pleasantly and graciously through the Depths of the World.  
Invoke not the self-conspicuous Image of Nature.]  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Self-i●spection, is, when the initiated person (or he who performs Divine Rites) seeth the Divine Lights: but if he who order the Rites seeth an Apparition, this in respect of the initiated person is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ superinspection. The Image which is evocated at Sacred Rites, must be intelligible and wholly separate from bodies: but the form or Image of Nature is not every way intelligible: for Nature is for the most part an Administrative faculty. Call not, saith he, in the Rites the self-conspicuous Image of Nature; for it will bring thee nothing along with it but only a crowd of the four Natural Elements.  
Nature persuades that Daemons are pure.  
The burgeons even of ill matter are profitable and good.  
Not that Nature herself persuades this, but that being called before her presence there floweth in a great Company of Daemons, and many Daemonious forms of several shapes appear raised up out of all the Elements, compounded and shaped from all the parts of the Lunar Course, and many times appearing pleasant & gracious they make show of an apparition of some good to the initiated person.  
The Soul of Man will in a manner clasp God to herself▪  
Having nothing mortal, she is wholly inebriated from God.  
For she boasts harmony, in which the mortal body exists.]  
He saith that the Soul forceth, for that is the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the divine fire into herself through immortality and purity, for than she is w●olly inebriated, that is, she is 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 its 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 Knowledge, 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 cloth 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 Chaldaic 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 withstands those that approach it unworthily; to such persons it is shut, for they are not capable of its felicity. To the Pious it is open: to this place tend all the Theurgic Virtues.  
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 full of passions shall be inhabited by such Bea●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 ●he more healthful; for this Ordinarily is the effect of Divine illuminations, viz. to consume the matter of the Body, and to establish health, that it be not seized either by passion or diseases.  
Certainly, out of the cavities of the Earth spring terrestrial Dogs,  
Which show no true sign 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 Future's; whence all that they say or show is false, and not solid: for they know Being's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by their Outsides; 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, delivered 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 Idea 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 Mosaic Book saith, that Man was form 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 superior 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 than the Virtues 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, purify 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, abhors this Life, and hateth conversation with the Body, and, rejoicing, flieth up to the things above: but those Souls which forsake this Life, their Bodies being naturally dissolved by sickness, do regret its propension and inclination to the Body.  
Because the Soul being a bright fire by the power of the Father  
Remains immortal, and is Mistress 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, ●o as that she may be resolved into those things of which she consists; but she is the Mistress of Life, enlightening the Dead with Life, she hath the Compliments of many Recesses, that is, susceptive of the Government of Matter, for she is enabled according to her different Virtues to dwell in different Zones of the World.  
The Father infuseth not fear, but instead of persuasion]  
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 persuasion and graciousness; for if it were formidable and minacious, every Order of Being's would have been dissolved; None of them being able to endure his Power. And this Doctrine, is in part esteemed true amongst us; for God is a Light, and a fire consuming the Wicked: The Menaces and affrightings of God are the Intermission of the Divine Goodness towards us, by reason of our ill management of our Affairs.  
The Father hath snatched away himself:  
Neither hath he shut up his own fire in his Intellectual fire.]  
The meaning of which Oracle, is this, The God of all things, who is also termed Father, hath made himself incomprehensible, not only to the first and second Natures, and to our Souls, but even to his own Power; for the Father, saith he, hath snatched himself away from every Nature: But this Doctrine is not Orthodox; for with us the Father is known in the Son, as the Son in the Father, and the Son is the Definition of the Father, and the Divine supernatural World.  
For the Intelligible is something, which it behoves thee to comprehend with the flower of the Mind.]  
The Soul hath a power correspondent to every thing that is conceivable by the Mind; As to sensibles, Sense; to cogitables, Cogitation; to intelligibles, Mind. Now the Chaldaean saith, that, although God is an Intelligible, yet he is not Comprehensible by the Mind, but only by the flower of the Mind. The flower of the Mind is the (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) singular power of the Soul; Since, therefore, God is properly One, endeavour not to comprehend him by the Mind, but by the singular power: for that which is first One, can only be apprehended by that which is one in us, and not either by cogitation or Mind.  
The unguirders of the Soul which give her breathing are easy to be loosed.]  
Lest any One should say, I would free my Soul from my Body, but I cannot; the Oracle tells us, that the powers, which thrust the Soul out of the natural Body, and give her breathing, as it were, from the toil and trouble of the Body, are easily loosed; that is, these faculties are free, and not restrained by any Nature, and able to set the Body at Liberty, generously from corporeal Bonds.  
It behoves thee to hasten to the Light, and to the beams of the Father,  
From whence was sent to thee a Soul clothed with much Mind.]  
Seeing that the Soul hath not its Being from Seed, neither consists of corporeal mixtures, but had its Essence from God above; therefore she ought to turn towards Him, and to make her return to the Divine Light: for she came down clothed with much Mind; that is, she was furnished by the Maker and Father with many Remembrances of the Divine sayings, when she came hither, whence she should endeavour to return by the same Remembrances.  
All things are produced out of one Fire▪]  
This is a true Doctrine, conformable to our Religion; for all Being's, as well intelligible, as sensible, received their Essence from God above, and are converted to God alone; those which have being only, Essentially; those which have being and Life, Essentially and Vitally; those which have being and Life and Mind, Essentially and Vitally and Intellectually. From One therefore all things came, and to One is their return: This Oracle is not to be condemned, but is full of our Doctrine.  
What the Mind speaks, it speaks by Intellection.]  
When (saith he) thou shalt hear an articulate Voice, Thundering from above out of Heaven, think not that the Angel or God who sends forth that Voice, did articulate it after our manner enunciatively; but that He, according to his own Nature, conceived it only inarticulately: but thou, according to thy own Impotence, hearest the Not on syllabically and enuntiatively. For as God heareth our Voice not vocally, so Man receiveth the Notions of God vocally, every one according to the operation of his Nature.  
These the Earth bewails even to their Children.]  
It is meant of Atheists, that God extends his Vengeance even to their Posterity: for the Oracle, to express the torments which they shall receive under the Earth, saith, It howls beneath for them: that is, the Place under the Earth bellows to them, and roareth like a Lion. Whence Proclus also saith, The Composition of Souls that are of Affinity with one another, is of like Nature; and those which are not yet loosed from the Bands of Nature, are entangled and detained by like passions. These therefore must fulfil all punishments, and since by natural Affinity they are infected with Pollutions, must again be cleansed from them.  
Enlarge not thy Destiny.]  
The wisest of the Greeks call Nature or rather the Completion of the Illuminat●ons which the Nature of Being's receiveth (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) Fate. Providence is an Immediate Beneficence from God. But Fate is that which governs all our Affairs, by the concatenation of Being's. We are subjects to Providence, when we act Intellectually; to Fate, when corporeally. Increase not therefore, saith he, thy Fate, no● endeavour to surmount it, but commit thyself wholly to the Government of God.  
For nothing proceeds from the paternal principality imperfect.]  
The Father (saith he) produceth all things perfect and self-sufficient according to their Order, but the Imbecility and Remission of the things produced sometimes causeth a Defect and Imperfection, but the Father calleth back again that Defect to Perfection; and converts it to it Self-sufficience. Like this, is that which james the Brother of our Lord pronounceth in the beginning of his Epistle, Every perfect gift cometh down from above from the Father of Lights. For nothing proceeds Imperfect from the Perfect, and especially when we chance to be ready to receive that which is primarily distilled from him.  
But the Paternal Mind accepts her not until she come forth.  
The Paternal Mind doth not admit the Impulsions of the desires of the Soul, before she hath excluded the forgetfulness of the riches which she received from the most bountiful Father, and called back to her Memory the sacred Watchwords which she received from him, and pronounce the good speech imprinting in her remembrance the Symbols of the Father who begot her. For the Soul consists of sacred Words and divine Symbols, of which those proceed from the sacred Species, these from the divine Monads; and We are (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) Images of the sacred Essences, but (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) Statues of the unknown Symbols. Moreover we must know that every Soul differs from another Soul specifically, and that there are as several species of Souls as there are Souls.  
When thou seest the terrestrial Daemon approach, sacrifice the stone Mnizuris, using invocation.]  
The Daemons that are near 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 sacrifice the stone Mnisuris: this stone hath the power of evocating the other greater Daemon, who, invisibly approaching to the material Daemon, will pronounce the true solution of demands, which he transmits' to the demandant. The Oracle joineth the evocative Name with the sacrificing of the stone. The Chaldaean asserts some Daemons good, others ill; but our Religion defines them to be all ill, as having by a premeditated defection exchanged good for ill.  
Learn the Intelligible, forasmuch as it exists beyond the Mind.]  
For though all things are comprehended by the Mind, yet God the first intelligible exists without or beyond the Mind. This without you must not understand distantially, nor according to intellectual alterity, but according to the intelligible Excess alone, and the propriety of the existence, it being without or beyond all Mind, whereby the superessential is manifested. For the first intelligible Mind is Essence, beyond which is the self-intelligible. Besides these is God, who is beyond the intelligible, and self-intelligible: for We assert the Divinity to be neither intelligible nor self-intelligible, it being more excellent than all Speech and Notion, so as that it is wholly unintelligible, and unexpressible, and more to be honoured by Silence, then reverenced by wonderful Expressions. For it is more sublime then to be reverenced, spoken, and conceived.  
Intelligent jynges do themselves also understand from the Father,  
By unspeakable Counsels being moved so as to understand.]  
jynges are certain (Virtues or) Powers, next the paternal Depth, consisting of three Triads. These understand according to the paternal Mind, which containeth their Cause solely in himself. Now the Counsels of the Father, in regard of their intelligible sublimity, are not vocal; but the intellectual Marks of abstract things, though understood by secondaries (or inferiors) are understood as without speaking, and as it were abstracted from intelligible Prolations. For as the conceptions of Souls, they understand intellectual orders, yet understand them as immutable: So the Acts of the Intellectuals understanding the intellectual signs, understand them as not a vocal subsisting in unknown Existences.   

CONJECTURES upon the Greek Text of the Oracles.  
WHO it was that rendered these Oracles in Greek is (as we said) uncertain; much more certain is it that they were all composed in Hexameter verse: though they are sometimes cited indistinctly and abruptly by Patricius, seeming wholly irreconcilable with poetic numbers; yet that the greater part of them are Hexameters, none can deny; and whosoever shall look more cautiously upon the rest, will find prints enough by which they may be traced and demonstrated to have been of the same kind, though confounded in the manner of citations, sometimes by the Authors out of which Patricius took them, sometimes by Patricius himself, who was far more diligent to collect and digest, then curious to distinguish them, or to regard their numbers: which defect we shall endeavour, in some measure, to supply.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.] 
The latter part of the Hexameter,— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. as is that also which immediately follows, — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. and the next,— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. That which follows is cited again by itself afterward.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] 
This seems to be a loose citation of two several Hemistiches, with reference to the phrase (infinitively) not to the verse.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉]  
Read, perhaps, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉]   
The verse requires— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉]  
Before, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉]   
Perhaps [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] 
— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉]   
Read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉]  
Perhaps, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the rest being a gloss. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉]  
It should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] Proclus reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Theolog.   

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] 
Pletho reads, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉]   
Pletho, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (perhaps 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉]  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉]   
Distinguish, 
— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and afterwards, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉]  
Perhaps, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉]   
Perhaps,— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉]   
Distinguish, 
— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉—  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉]   
Distinguish, 
— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉—    

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] 
Afterwards cited thus, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉]   
Afterwards, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉—  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉]   
Distinguish, 
— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉—  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉]   
Read and distinguish, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   
And presently after, 
— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉—    

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] 
Distinguish, 
— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉]  cited elsewhere by Patricius clearly, without [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] which belong to some other place. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉]  
Distinguish, 
— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉]   
Distinguish, 
— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.    

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] 
Distinguish,— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉]   
Distinguish, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉]   
Distinguish, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉]   
Distinguish, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.    

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] 
Pletho, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉]  
Distinguish, 
— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉]   
Proclus in Theolog. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
What follows under the title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is very confused, the same Fragments being often repeated.   

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Most of these are perfect, being put forth by Pletho and Psellus. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (so Pletho) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉)  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc.   
The rest may be corrected by the Edition of Pletho and Psellus.    

THE TABLE.  

THE FIRST BOOK,  
Of the CHALDAEANS. Pag. 1.  

THE FIRST PART.  
The Chaldaean Philosophers, Institution and Sects. 2  

SECT. I.  

Of the Chaldaean Philosophers. ibid.  
Chap. I. The Antiquity of the Chaldaic Learning. ibid.  
II. That there were several Zoroasters. 3  
III. Of the Chaldaean Zoroaster, Institutor of the Chaldaic Philosophy. 6  
IU. Of Belus, another reputed Inventor of Sciences amongst the Chaldaeans. 8  
V. Other Chaldaean Philosophers. 9  
VI Of Berosus, who first introduced the chaldaic Learning into Greece. 10    

SECT. II.  

The Chaldaic Institution and Sects. 13  
Chap. I. That all Professors of Learning were more peculiarly termed Chaldaeans. ibid.  
II. Their Institution. 14  
III. Sects of the Chaldaeans distinguished according to their several Habitations. ibid.  
IV. Sects of the Chaldaeans distinguished according to their several Sciences. 15     

THE SECOND PART.  
The Chaldaic Doctrine. 17  

SECT. I.  

Theology and Physic. ibid.  
Chap. I. Of the Eternal Being, God. 18  
II. The Emanation of Light or Fire from God. ibid.  
III. Of things eviternal or incorporeal. 19  
IU. The first Order. ibid.  
V. The second Order. 21  
VI. The third Order. 22  
VII. Fountains and Principles. 23  
VIII. Unzoned Gods and Zoned Gods. 24  
IX. Angels and Immaterial Daemons. 25  
X. Souls. ibid.  
XI. The Supramundane Light. 27  
XII. Of things Temporal or Corporeal. 28  
XIII. The Empyreal World. 29  
XIV. The Aethereal World's. 30  
XV. The Material World's. ibid.  
XVI. Of Material Daemons. 31    

SECT. II.  

Astrology and other Arts of Divination. 36  
Chap. I. Of the Stars, fixed and erratic▪ and of their presignification. 37  
II. Of the Planets. 38  
III. The Divisions of the Zodiac. ibid.  
IV. Of the Planets considered in respect of the Zodiac. 41  
V. Aspects of the Signs and Planets. 43  
VI Schemes. 44  
VII. Other Arts of Divination. 45    

SECT. III.  

Magic Natural and Theurgic. 47  
Chap. I. Natural Magic. ibid.  
II. Magical Operations, their kinds. 48  
III. Of the Tsilmenaia (or Telesmes) used for averruncation. 49  
IU. Of the Tsilmenaia used for prediction. 50  
V. Theurgic Magic. 51  
VI Theurgic Rites. 52  
VII. Apparitions. 53  
VIII. Material Daemons how to be repulsed. 54    

SECT. IV.  

Of the Gods, and Religious worship of the Chaldaeans. 56  
Chap. I. Of their Idolatrous worship of the true God. ibid.  
II. Worship of other Gods, Angels, and Daemons. 58  
III. Worship of the Celestial Bodies. ibid.  
IV. Of the Sun. 59  
V. Of the Moon. 61  
VI Of the Planets. 62  
VII. Of the other Stars. 64  
VIII. Of fire. 65  
IX. Of the Air and Earth. 66      

THE SECOND BOOK.  
OF THE PERSIANS.  


THE FIRST PART.  
The Persian Philosophers, their Sects, and Institution. 67   

SECT. I.  

Of the Persian Philosophers. ibid.  
Chap. I. Of the Persian Zoroaster, Institutor of Philosophy amongst the Persians. ibid.  
II. Of Hystaspes a great Improver of the Persian Learning. 68  
III. Of Osthanes, who first introduced the Persian Learning into Greece. 69    

SECT. II.  

The Institution and Sects of the Persians.  
Chap. I. The Persian Magis their Institution. 70  
II. The Sects, Discipline, and Manners of the Magi. 72     

THE SECOND PART.  

The Doctrine of the Persians.  
Chap. I. Theology and Physic. 73  
II. Arts of Divination. 74  
III. Of the Religious Rites or Magic of the Persians. 75  
IU. The Gods of the Persians. 76     

THE THIRD BOOK.  
OF THE SABAEANS.  

THE FIRST PART.  

The Sabaean Philosophers.  
Chap. I. Of the Institutors of the Sabaean Sect. 80  
II. Others of the Sabaean Sect. 82  
III. Their Writings. 84    

THE SECOND PART.  

The Doctrine of the Sabaeans. 86  
Chap. I. Of the Gods and Rites of the Sabaeans. ibid.  
II. Other Rites of the Sabaeans contrary to the Levitical Law. 90      

A TABLE Of the principal Matters of the Chaldaic Philosophy.  

A  
AArab Mastiaarabah. 79  
Ada. 61  
Adad. 59  
Adonis. 59  
Aether, what. 30  
Air, worshipped by the Chaldaeans. 66  
Algia●eleiton. 81  
Amandatus. 78  
Amilicti. 23  
Anaitis. 87  
Angels. 25  
Apotelesmes. 75  
Arabians, skilful in Natural Philosophy, Astronomy, and other Sciences. 84  
Arimaspêan Verses, their Subject. 6  
Arts of Divination practised by the Chaldaeans. 45  
Aristeas the Proconnesian Zoroaster. 5  
Ashaphim, a chaldaic Sect. 15  
Aspects of Signs and Planets. 43  
Astrology, how far the Chaldaeans skilful in it. 36  
Azizus. 63  
Azonaces, Master of Zoroaster. 9   

B.  
BAbylonians, a chaldaic Sect. 14  
oppose Astrology, contrary to the Chaldaeans. 15  
Bel. 57, 58, 61, 62  
Belus. 8  
Beltha. 61, 63, 87  
Berosus. 10, 11  
Borsippenes, a chaldaic Sect. 14   

C.  
CHaldaean Zoroaster. 4  
Chaldaeans, their Institution. 14  
Chaldaeans, a peculiar Sect of Astronomers. 16  
chaldaic Learning, how ancient. 2  
Chaldaean Zoroaster, his time. 7  
Cham. 81  
Characters of the Signs ancient. 39  
Chiun. 62  
Cidenas, a Chaldaean Mathematician. 9  
Circumlucid place. 26, 27  
Conciliary Stars. 37  
Cosmagogues. 23  
stesias' his History, of what Subject and time. 4   

D.  
DAemons material. 31  
Daemons immaterial. 25  
Daemons material how to be repulsed. 54  
The apparitions of Daemons. 25  
Decanates, of Planets. 41  
Decanates. 41  
Delephat. 63  
Duad. 20   

E.  
EArth worshipped by the Chaldaeans. 66  
Its figure. 31  
Edris. 83  
Empyreum, what according to the chaldeans. 29  
Er●s Armemus, called Zoroaster. 5  
Exaltations and depressions of Planets. 41   

F.  
FAther. 20  
Fire worshipped by the Chaldaeans. 65  
Fire, why worshipped. 18  
Fire worshipped by the Sabaeans. 81  
Fountains. 23  
Forms, their kinds. 25   

G.  
GOd, how described by Zoroaster the Magus. 73  
God, a fire. 18  
God, one. 18  
God, how worshipped by the Chaldaeans. 56  
Gods, how many, according to the Persians. 74   

H.  
HAdes. 31  
Haistamchus. 85  
Hartumim, a chaldaic Sect. 15  
Hecate. 22, 23, 24  
Hecatine Strophalus. 53  
Hellenism. 81  
Hipparenes, a chaldaic Sect. 14  
Houses of Planets. 41  
Hypezocos. 23  
Hystaspes. 68   

I.  
Ideas. 21  
Idolatry, how ancient with the Chaldaeans. 58  
Intelligibles. 19  
Intellectuals. 22  
Intelligibles, and Intellectuals. 21  
Interpreters, Stars. 37  
Iulians two Chaldaic Philosophers. 51  
jupiter Heliopolites. 60  
juvan. 81  
jynges. 21   

L.  
LIght, how it emanates from God. 18  
Light Supramundane. 27   

M.  
MAgi, Chaldaeans so called. 47  
Magis, who, and whence so called. 70, 71  
Magic Natural. 47, 48, 49, 50  
Magis wherein differ from the Egyptian Priests. 72  
Markoli. 81  
Marmaridius, a Chaldaean Philosopher. 9  
Material World. 30  
Mazaloth. 64  
Mecashephim, a chaldaic Sect. 15  
Mind, first, paternal. 20  
Moon worshipped by the Chaldaeans. 61  
Monad. 20  
Monimus. 63  
Myleta. 63   

N.  
NA●●rianus, a Chaldaean Mathematician. 9  
Nan●●a. 78  
Nararib. 80  
N●rgal. 63  
Nizur●●. 53   

O  
ORchenes, a chaldaic Sect. 14  
Osthanes. 68   

P.  
PAmphilian Zoroaster. 5  
Persian Zoroaster, his time. 68  
Persian Zoroaster. 5  
Persian Magi. 70, 71, 72  
Persians sacrifice to the Sun, and the other Planets. 76, 77  
Planets worshipped by the Chaldaeans. 62  
Planets. 38  
Polytheism Chaldaick, its ground. 65  
Power of the Father. 20  
Principles. 23  
Prince of the Magi. 72  
Proconnesian Zoroaster. 5  
Professors of Learning. 13   

R.  
REmphan. 62   

S.  
SAbaeans what they sacrificed. 87  
Their Gods. 86  
Their Books 85  
Sacaea. 78  
Sacrifice, its use according to the Chaldaeans. 52  
Sands. 78  
Schemes, who first erected. 44  
Self-inspection, what. 54  
Seleucus, a Chaldaean Mathematician. 9  
Serug. 81  
Seth and Edris, their Books possessed by the Sabaeans. 83  
Signs, dignoscitive of Daemons by whom invented. 52  
Soul, what. 25  
Stars 24. next the Zodiac. 37  
Succoth-benoth. 64  
Sudinus, a Chaldaean Mathematician. 9  
Sun worshipped by the Chaldaeans. 59  
By the Sabaeans. 82  
Superinspection, what. 53  
Synoches. 21   

T.  
TAchurith, King of the Persians, first Author of the Sabaean Religion. 80  
Tamtam. 85  
Telesmes for Prediction. 50  
Telesmes, of two sorts. 49  
Telesmes for Averruncation not invented by Apollonius Tyanaeus. 49  
Teletarchs'. 21  
Telestick Science. 51  
Teucer, a Chaldaean Philosopher. 9  
Teraphim, what. 50  
Terms of Planets. 41  
Terms. 40  
Theurgy, what. 15  
Triad triple. 20  
Triplicities of Planets. 41  
Triplicities. 40   

V.  
VEhicle of the Soul. 26  
Unzoned Gods. 24   

W  
WInds worshipped. 78   

Z.  
ZArmocenidas, a Chaldaean Philosopher. 9  
Zerodast, first Institutor of Learnning amongst the Sabaeans. 80  
Zodiac, how first divided. 38  
Zodiac, God's ascribed to the Signs. 39  
Zoned Gods. 24  
Zoromasdres, a Chaldaean Philosopher. 9  
Zoroasters how many. 3  
Zoroaster the name whence derived. 3  
Zoroaster, Master to Pythagoras 6  
Zoroaster, why several persons so called. 6    

A TABLE OF PHILOSOPHERS Mentioned in the History of the chaldaic and Greek Philosophy.  

ABavis, Pyth. ch. 23. 24.  
Abroteles, ch. 24.  
Acmonides, ibid.  
Arousiladas, ibid.  
Acusilaus, Preface.  
Adicus, Pyth. ch. 24.  
Adras●us, Arist. ch. 14. 17.  
Aegeas, Pyth. ch. 24.  
Aegon, ibid.  
Haemon, ibid.  
Aeneas, ibid.  
Aenesidemus, ibid.  
Aeschines.  
Aeschrion, Arist. ch. 14.  
Aethiops, Aristip. ch. 9  
Aëtius, Pyth. ch. 24.  
Agelas, ibid.  
Agesarchus, ibid.  
Agesidemus, ibid.  
Agylas, ibid.  
Alcias, ibid.  
Alcimachus, ibid.  
Alcimus, Stilp. ch. 3.  
Alcuneion, Pyth. ch. 24.  
Alexander Aprodisaeus, Arist. ch. 17.  
Alexinus.  
Aliochus, Pyth. ch. 24.  
Al●meon.  
Alopecus, Pyth. ch. 24.  
Ammonius, Arist. ch. 17.  
Amoëtus, Pyth. ch. 24.  
Amyclus, Pla. ch. 13.  
Anacharsis.  
Anaxagoras.  
Anaxarchus.  
Anaximander.  
Anaximenes.  
Anchypillus, Mened. ch. 1.  
Andronicus, Arist. ch. 17.  
Animenes, Pyth. ch. 24.  
Anniceris.  
Anthocharides, Pyth. ch. 24.  
Antimedon, ibid.  
Antiochus, Tim. ch. 3.  
Antipater, Aristip. ch. 9  
Antipater, the Sidonian.  
Antisthenes.  
Apellico, Arist. ch. 16.  
Apollonius Cronus.  
Apollodorus Cepotyrannus, Epic. ch. 16.  
Arcesila●s.  
Arc●elaus.  
Archippus, of Samus, Pyth. ch. 24.  
Archippus, of Tarentum, ibid.  
Arestades, ibid.  
Arete, Aristip. ch. 8.  
Arignote, Pyth. ch. 21.  
Arimnestus, Pyth. ch. 21.  
Aristaeus, Pyth. ch. 24.  
Aristagoras, Socr. ch. 3.  
Aristangelus, Pyth. ch. 24.  
Aristeas, Chal. lib. 1. p. sect. ch. 2.  
Aristides, Stilp. ch. 3.  
Aristides, Pyth. ch. 24.  
Aristides, a Locrian, Plat. ch. 13.▪  
Aristippus.  
Aristippus, the younger, Aristip. ch. 9  
Aristippus, of Tarentum, Pyth. ch. 24.  
Aristo, Arist. ch. 17.  
Aristoclides, Pyth. ch. 24.  
Aristocrates, ibid.  
Aristodemus, Preface, Thal. ch. 5.  
Aristomenes, Pyth. ch. 24.  
Aristonymus, Pla. ch. 13.  
Aristotle.  
Aristotle, the Cyrenaean.  
Aristoxemus, Arist. ch. 14.  
Arytus, Pyth. ch. 24.  
Asclepiades, Pyth. Mened.  
Aspasia, Socr. ch. 3.  
Aspasius, Arist. ch. 17.  
Asteas, Pyth. ch. 24.  
Astraeus, Pyth. ch. 21.  
Astylus, Pyth. ch. 24.  
Athamas, Pyth.  
Athenodorus, of Soli, Zen. ch. 9  
Athenodorus, of Tharsis, Arist. ch. 17.  
Athosion, Pyth. ch. 24.  
Attlcus, Arist. ch. 17.  
Averro, ibid.  
Avicenna, ibid.  
Axiothea, Pla. ch. 13. Spe●s. ch. 2.  
Azonaces, Chald. lib. 1. p. 1. sect. 1. c. 5.   

B.  
BAlielyma, Pyth. ch. 24.  
Basilides, Epic. ch. 16.  
Bathilaus, Pyth. ch. 24.  
Belus, Chald. lib. 1. p. 1. sect. 1. ch. 4.  
Berosus, Chald. lib. 1. p. 1. sect. ch. 6.  
Bias.  
Bio, Pyth. ch. 24.  
Bion.  
Boethus, Arist. ch. 17.  
Brias, Pyth. ch. 24.  
Bruthius, ibid.  
Bryas, ibid.  
Brontinus, ibid.  
Bryso, Socr. ch. 3.  
Bulagoras, Pyth. ch. 24.  
Butherus, ibid.   

C.  
CAenias, Pyth. ch. 24.  
Calibrotus, ibid.  
Caliphon, Pyth. ch. 23.  
calippus, an Athenian, Pla. ch. 13.  
Arist. ch. 14.  
calippus, a Corinthian, Zen. ch. 9  
calisthenes, Arist. ch. 14.  
Carneades.  
Carophantidas, Pyth. ch. 24.  
Cebes.  
Cerambus, Pyth. ch. 24.  
Chaerephon, Socr. ch. 17.  
Chaeron, Pla. ch. 13.  
Charondas, Pyth. ch. 24.  
Chilas, ibid.  
Chilon.  
Chilonis, Pyth. ch. 24.  
Chrysippus.  
Chrysippus, a Tyrrhene, Pyth. c. 24.  
Cleaechma, ibid.  
Cleanor, ibid.  
Cleanthes.  
Clearatus, Pyth. ch. 24.  
Clearchus, of Soli, Arist. ch. 14.  
Cleobulina, Cleob. ch. 1.  
Cleobulus.  
Cleon, Pyth. ch. 24.  
Cleophron, ibid.  
Cleosthenes, ibid.  
Clinagoras, ibid.  
Clinias, ibid.  
Clinomachus.  
Clitarchus, Stilp. ch. 3.  
Clitomachus.  
Clitus, Arist. ch. 14.  
Colaes', Pyth. ch. 24.  
Colotes, Epic.  
Coriscus, Pla. ch. 13.  
Cranius, Pyth. ch. 24.  
Crantor.  
Crates.  
Crito.  
Crito, the Aegean, Pyth. ch. 24.  
Critolaus.   

D.  
DAcydes, Pyth. ch. 24.  
Damarmenus, ibid.  
Damascenus Jo. Arist. c. 17.  
Damascenus, Nicho. ibid.  
Damascius, ibib.  
Damocles, Pyth. ch. 24.  
Damon, ibid.  
Damotages, ibid.  
Dardanius, ibid.  
Demetrius of Amphipolis, Pla. c. 13.  
Demetrius Lacon, Epic. ch. 16.  
Demetrius Phalereus.  
Democritus.  
Demon, Pyth. ch. 24.  
Demosthenes, ibid.  
Deonax, ibid.  
Dexippus, Arist. ch. 17.  
Dexitheus, Pyth. ch. 24.  
Dicaearchus, Arist. ch. 14.  
Dicaearchus, Pyth. ch. 24.  
Dicon, ibid.  
Dinarchus, ibid.  
Dinocrates, ibid.  
Diocles, a Phliasian, ibid.  
Diocles, a Sybarite, ibid.  
Dioclides, Stilp. ch. 1.  
Diogenes.  
Diogenes, of Seleucia, Epic. ch. 16.  
Diogenes, of Tharsus, ibid.  
Diodorus, the Aspendian, Pyth. c. 24.  
Diodorus Cronus.  
Diodorus, the Peripatetic.  
Dion, Pla. ch. 13.  
Dionysius, Epic. ch. 16.  
Dionysius, a Colophonian, Menip.  
Dioscorides, Timon ch. 3.  
Dioteles, Arist. ch. 14.  
Diotyma, Socr. ch. 3.  
Diphylus, Stilp. ch. 3.  
Drymon, Pyth. ch. 24.  
Dymas, ibid.   

E.  
ECcelo, Pyth. ch. 24  
Echecrates, a Phlyasian, ibid.  
Echecrates, a Tarentine, ibid.  
Echecrates, a Woman, ibid.  
Echecratides, Arist. c. 14.  
Egesinus.  
Eiriscus, Pyth. ch. 24.  
Elicaon, ibid.  
Empedocles.  
Empedus, Pyth. ch. 24.  
Epicurus.  
Epimenides.  
Epiphron, Pyth. ch. 24.  
Episylus, ibid.  
Epitimides', Aristip. ch. 9  
Erastus, Pla. ch. 13.  
Eratus, Pyth. ch. 24.  
Erus Armenius, Chald. lib. 1. p. 1. sect. 1. ch. 2.  
Estiaeus, Pyth. ch. 24.  
Euaemon, Pla. ch. 13.  
Euaeus, Pyth. ch. 24.  
Euagon, Pla. ch. 13.  
evander.  
evander, of Crotona, Pyth. ch. 24.  
evander, of Metapontum, ibid.  
evander, of Tarentum, ibid.  
Euanor, ibid.  
Eubulides.  
Eubulus, Timon▪ ch. 3.  
Euclid.  
Eucratides, Epic. ch. 16.  
Eudemus, of Cyprus, Arist. ch. 14.  
Eudemus, of Rhodes, ibid.  
Eudoxus.  
Euelthon, Pyth. c. 24.  
Euetes, ibid.  
Eumeridias ibid.  
Euphantus.  
Eu●hemus, ibid.  
Euphranor, Timon ch. 3.  
Euphratus, Pla. ch. 13.  
Eurymedon, Pyth. ch. 24.  
Euriphamus, ibid.  
Eurycrates, ibid.  
Eurytus, ibid.  
Eustathius, Arist. ch. 17.  
Euthenus, Pyth. ch. 24.  
Euthycles, ibid.  
Euthymus, ibid.  
Euxithi●s, Arist. ch. 14.   

G.  
GLauco.  
Glorippus, Pyth. ch. 24.  
Glycinus, ibid.  
Gyptius, ibid.   

H.  
HEgesias.  
Hegesilaus, see Egesin●s.  
Heloris, Pyth. ch. 24.  
Heracleodorus, Pla. ch. 13.  
Hera●lides, an Aenian, Pla. ch. 13.  
Heraclides, the Peripatetic.  
Heraclides, of Pontus, Pla. ch. 13.  
Arist. ch. 14.  
Heraclides, the Sceptic, Timon ch. 3.  
Heraclitus.  
Hermachus, Epic. ch. 12.  
Herminus, Arist. ch. 17.  
Hermodamas, Pyth. c. 2.  
Hermodorus, Pla. ch. 13.  
Herodotus, Timon ch. 3.  
Hestiaeus, Pla. ch. 13.  
Hieronymus, of Rhodes, Arist. ch. 14.  
Hipparchia.  
Hipparchides, Pyth. ch. 24.  
Hipparchus, Arist. ch. 14.  
Hippasus.  
Hippochus, Chald. l. 4. p. ch. 2.  
Hippomedon, Pyth. ch. 24.  
Hypocrates, Democr. ch.  
Hippon, Pyth. ch. 24.  
Hippostatus, ibid.  
Hipposthenes, of Crotona, ibid.  
Hipposthenes, of Cyzicus, ibid.  
Hippothales, Pla. ch. 13.  
Hystaspes, Chald. l. 2. p. 1. sect. 1. ch. 2.   

I.  
JAmblicus, Arist. ch. 17.  
Iccus, Pyth. ch. 24.  
Ichthyas.  
Itanaeas, Pyth. ch. 24.   

L.  
LAcon, Pyth. ch. 24.  
Lacrates, ibid.  
Lacydes.  
Laphaon, Pyth. ch. 24.  
Lasthenia, Pla. ch. 13. Speus. ch. 2.  
Lasthenia, a Pythagorean, Pyth. ch. 24.  
Lasus, Preface.  
Leocritus, Pyth. ch. 24.  
Leocydes, ibid.  
Leon, Arist. ch. 14.  
Leon, a Pythagorean, Pyth. ch. 24.  
Leophantus, Preface.  
Leophron, Pyth. ch. 24.  
Leptines, ibid.  
Leucippus.  
Lyco.  
Lyco, a Pythagorean, Pyth. ch. 24.  
Lysides, ibid.  
Lysias, Epic. ch. 16.  
Lysibius, Pyth. ch. 24.  
Lysiphanes, Epic. ch. 1.  
Lysis, Pyth. ch. 24.  
Lytamnus, ibid.   

M.  
MAgentinus, Arist. ch. 17.  
Malias, Pyth. ch. 24.  
Marinus, Arist. ch. 17.  
Marmaridius, Chal. lib. 1. p. 1. sect. 1.  
ch. 5.  
Maximus, Aristot. ch. 17.  
Mededimus, Pla. ch. 13.  
Megistias, Pyth. ch. 24.  
Melanippus, ibid.  
Melisies, ibid.  
Melissus.  
Menedemus, the Cynic.  
Menedemus, the Eretrian.  
Menestius, Pyth. ch. 24.  
Menippus.  
Menodorus, Epic. ch. 10.  
Menodotus, Timon ch. 3.  
Menon, Pyth. ch. 24.  
Meton, ibid.  
Metopus, ibid.  
Metrocles.  
Metrodorus, surnamed the Theoretic, Stilp. ch. 3.  
Metrodorus, the Chian, Epic. ch. 4.  
Milias', Pyth. ch. 24.  
Milo, ibid.  
Miltiades, ibid.  
Mimnomachus, ibid.  
Mnason, Arist. ch. 14.  
Mnesarchus, Pyth. ch. 21. 24.  
Mnesibulus, Pyth. ch. 24.  
Mnesistratus, Pla. ch. 13.  
Moschus, Mened. ch. 1.  
Muya, Pyth. ch. 21.  
Muyes, Pyth. ch. 24.  
Myrmex, Stilpo ch. 3.   

N.  
NAstas, Pyth. ch. 24.  
Nausiphanes, a Pythagorean, Epic. ch. 4.  
Nausitheus, Pyth. ch. 24.  
Neocritus, ibid.  
Nicanor, Arist. ch. 14.  
Nicephorus Blemmydes, Arist. c. 17.  
Niolochus, Tim. ch. 3.   

O.  
OCcelo, Pyth. ch. 24.  
Occlo, ibid.  
Ocylus, ibid.  
Odius, ibid.  
Olympiodorus, Arist. ch. 17.  
Onatus, Pyth. ch. 24.  
Opsimus, ibid.  
Oresandrus, ibid.  
Osthanes, Chald. lib. 2. p. 1. sect. 1. chap. 3.   

P.  
PAchymerius Georg. Arist. ch. 17.  
Paction, Pyth.  
Paeonius, Still. ch. 3.  
Palaephatus, Arist. ch. 14.  
Pamphilius, Epic. ch. 4.  
Panaetius.  
Parmenides.  
Parmiscus, Pyth.  
Pasciles, Stilp. ch. 1.  
Pasicrates, Arist. ch. 14.  
Periander.  
Phaedo.  
Phaedo, a Pythagorean, Pyth. ch. 24.  
Phaesidemus, Stilp. ch. 3.  
Phancelus, Pyth. ch. 24.  
Phanias, Arist. ch. 14.  
Phanton, Pyth. ch. 24.  
Pherecydes.  
Philippus, an Opuntian, Pla. ch. 13.  
Philo, a Theban, Zen. ch. 9  
Philo, the Peripatetic, Arist. ch. 14.  
Philodemus, Pyth. ch. 24.  
Philolaus.  
Philolaus, of Tarentum, Pyth. ch. 24.  
Philonides, ibid.  
Philoponus, Arist. ch. 17.  
Philtes, Pyth. ch. 24.  
Phiatias, ibid.  
Phormio, Pla. ch. 13.  
Phrasidemus, Arist. ch. 14.  
Phrinychus, Pyth. ch. 24.  
Phrontides, ibid.  
Phyacyades, ibid.  
Phytius, ibid.  
Piserrydus, ibid.  
Pisicrates, ibid.  
Python, Pla. ch. 13.  
Pittacus.  
Plato.  
Plato the yourger, Arist. ch. 14.  
Plisthenes.  
Plutarch the younger, Arist. ch. 17.  
Polemaeus, Pythag. ch. 24.  
Polemarchus, ibid.  
Polemo.  
Poliades, Pyth. ch. 24.  
Polymnestus, ibid.  
Polystratus, Epic. ch. 17.  
Posidonius.  
Praxiphanes, Epic. ch. 4.  
Praytus, Tim. ch. 3.  
Proclus, Arist. ch. 17.  
Proclus, a Pythagorean, Pyth. ch. 24.  
Prorus, ibid.  
Protagoras.  
Protarchus, Epic. ch. 16.  
Proxenus, a Posidonian, Pyth. ch. 24.  
Proxenus, a Sybarite, ibid.  
Psellus, Arist. ch. 17.  
Ptolemaeus, a Cyrenaean, Tim. ch. 3.  
Ptolemaeus the Black, Epic. ch. 16.  
Ptolemaeus the White, ibid.,  
Ptolemaeus, of Cyrene, Tim. ch. 3.  
Pylyctor, Pyth. ch. 24.  
Pyrrho.  
Pyrrho the younger, Tim. ch. 3.  
Pyrrho, a Pythagorean, Pyth. ch. 24.  
Pysirronde, ibid.  
Pythagoras.  
Pythodotus.   

R.  
RHexibius, Pyth. ch. 24.  
Rhodippus, ibid.   

S.  
SAlaccra, Pyth. ch.  
Sara, Pyth. ch. 21.  
Sarpedon, Tim. ch. 3.  
Saturninus, ibid.  
Satyrus, Arist. ch. 14.  
Sextus, Tim. ch. 3.  
Sycas, Pyth. ch. 24.  
Silius, ibid.  
Simichus, Pyth. ch. 23.  
Simmias.  
Simmias, the Megaric, Stilp. ch. 3.  
Simon.  
Simplicius, Aristot. ch. 17.  
Simus, Pyth. ch. 24.  
Smichaeas', ibid.  
Socrates.  
Socrates, a Bythinian, Arist. ch. 14.  
Solon.  
Sosistratus, Pyth. ch. 24.  
Sosthenes, ibid.  
Sostratius, ibid.  
Sotion, Arist. ch. 17.  
Speusippus.  
Sphaerus, Zeno ch. 9  
Sthenonides, Pyth. ch. 24.  
Stilpo.  
Strato.  
Syrianus, Aristot. ch. 17.   

T.  
Taurus', Arist. ch. 17.  
Telauges, Pyth. ch. 21.  
Terpsion, Socr. ch. 17.  
Teucer, Chald. lib. 1. p. 1. sect. 1. ch. 5.  
Thales.  
Theano, wife of Brontino, Pyth. ch. 24.  
Theano, wife of Pythagoras, c. 21. 24.  
Themistius, Arist. ch. 17.  
Theodas, Tim. ch. 3.  
Theodectus, Arist. ch. 14.  
Theodorus the Atheist.  
Theodorus Metochita, Arist. ch.  
Theodorus, of Cyrene, Pyth. ch. 24.  
Theodorus, of Tarentum, ibid.  
Theophrastus.  
Theoridas, Pyth. ch. 24.  
Thrascus, ibid.  
Thrasydemus, ibid.  
Thrasymachus, Stilp. ch. 1.  
Thrasymedes, Pyth. ch. 24.  
Timaeus, the Crotonian, ibid.  
Timaeus, the Cyzicene, Pla. ch. 13.  
Timaeus, the Locrian, Pyth. ch. 24.  
Timaeus, the Parian, ibid.  
Timagoras, Stilp. ch. 3.  
Timaras, Pyth. ch. 24.  
Timarchus, Arist. ch. 14.  
Timesianax, Pyth. ch. 24.  
Timolaus, Pla. ch. 13.  
Timosthenes, Pyth. ch. 24.  
Tydas, ibid.  
Tymasius, ibid.  
Tymicha, ibid.  
Tyrsenes, ibid.  
Tyrsenus, ibid.   

X.  
Xanthus', Tim. ch. 3.  
Xenocides, Pyth. ch. 24.  
Xenon, ibid.  
Xenocrates.  
Xenophanes.  
Xenophantes, Pyth. ch. 24.  
Xenophilus, ibid.  
Xentas, ibid.   

Z.  
ZAbratus, Pyth. ch. 5.  
Zaleucus, Pyth. c. 24.  
Zamoxis, Pyth. ch. 21.  
Zarmocenidas, Chal. l. 1. p. 1. sect. 1. c. 5.  
Zeno.  
Zeno Eleates.  
Zeno, the Epicurean, Stilp. ch. 3. Zen. ch. 9 Epic. ch. 16.  
Zeno, of Tarsis.  
Zeuxes, Tim. ch. 3.  
Zeuxippus, ibid.  
Zopyrus, a Colophronian, Menipp.  
Zopyrus, a Tarentine, Pyth. ch. 24.  
Zoroaster, the Chaldaean, Chald. l. 1. p. 1. sect. 1. ch. 2. 3.  
Zoroaster, the Babylonian, Chald. lib. 1. p. 1. sect. 1. ch. 2.  
Zoroaster, the Bactrian, ibid.  
Zoroaster, the Pamphilian, ibid.  
Zoroaster, the Persian, ibid. lib. 2. p. 1. sect. 1. ch. 1.  
Zoroaster, the Proconnesian, Chald. lib. 1. p. 1. sect. 1. ch. 2.  
Zoromasdres, Chal. lib. 1. p. 1. sect. c. 5.    

A TABLE Of the principal Matters in the Doctrines of the chaldaic and Greek Philosophers.  

A.  
ABduction, Arist. doctr. p. 1. ch. 4.  
Abstinence, Pyth. doct. p. 1. ch. 5. p. 3. sect. 1. ch. 1.  
Accident, Arist. doct. p. 1. c. 6. p. 4. c. 3. doubted. Sext. lib. 2. ch. 21.  
Achilles, an argument, Parmenid. ch. 2. Zeno Eleat. ch. 2.  
Acme, Arist. doct. p. 4. ch. 25.  
Acousmata, Pyth. doct. p. 1. ch. 8.  
Act, Arist. doctr. p. 4. ch. 4.  
Action, Plat. doctr. ch. 2. Arist. doct. p. 1. ch. 12. p. 2. ch. 10.  
Active life, Plat. doct. ch. 2.  
Addition, see Augmentation; doubted, Sext. lib. 3. ch. 10.  
Adjurative axioms, Sto. doct. p. 1. ch. 18.  
Adnexe axioms, Sto. doct. p. 1. c. 21.  
Adverse axioms, Sto. doct. p. 1. ch. 22.  
Aequinox, Thal. ch. 8. sect. 1. Anaximand. ch. 1.  
Estimation, Sto. doctr. p. 2. ch. 12.  
Aether, Chald. lib. 1. p. 2. sect. 1. ch. 14. Anaximand. ch. 2. sect. 3. Anaxag. ch. 2. sect. 2. Pyth. doctr. p. 3. sect. 4. ch. 3.  
Aetna, Epic. p. 2. sect. 3. ch. 2.  
Affections or passions, Socr. ch. 5. sect. 2. Aristip. ch. 4. sect. 2. Epic. doctr. p. 1. ch. 4.  
Affirmative propositions, Arist. doct. p. 1. ch. 3.  
Age, Arist. doctr. p. 2. ch. 25.  
Agent, Democr. ch. 9 sect. 1.  
Agent Intellect, Arist. doct. p. 2. c. 23.  
Air, Anaxim. ch. 2. sect. 1. Sto. doct. p. 3. ch. 11. Pyth. doct. p. 3. sect. 4. ch. 3. 4. Timaeus, Emped. chap. 7. worshipped, Chald. lib. 1. p. 2. sect. 4. ch. 9  
Alteration, Arist. doctr. p. 2. ch. 9 doubted, Sext. lib. 3. ch. 13.  
Alterity.  
Amber, Thal. ch. 6. sect. 4.  
Amphiboly, Sto. doct. p. 1. chap. 9 slighted, Sext. lib. 2. ch. 23.  
Analogy, Sto. doct. p. 1. ch. 6. 9  
Analysis, Plat. doct. ch. 5.  
Analytical method, Plat. ch. 7.  
Angels, Chald. lib. 1. p. 2. sect. 1. c. 9  
Anger, Plat. doct. ch. 32.  
Animals, Anaximand. ch. 2. sect. 3. Anaxag. ch. 2. sect. 5. Arist. doct. p. 2. ch. 14. Pyth. doct. p. 3. sect. 4. ch. 5. Timaeus.  
Anomaly of words, Sto. doct. p. 1. c. 9  
Antidivision, Sto. doct. p. 1. ch. 11.  
Appellations, Sto. doct. p. 1. ch. 9  
Appetite, Arist. doct. p. 2. ch. 24. Sto. doct. p. 2. ch. 2. 3. 4.  
Argument, Plat. doctr. ch. 6. Arist. doct. p. 1. ch. 6.  
Aristocracy, Plat. doct. ch. 33.  
Arithmetic, Socr. ch. 5. Plat. ch. 7. Pyth. doct. p. 2. sect. 1.  
Arithmomancy, Pyth. doct. p. 2. sect. 1. ch. 15.  
Articles, Sto. doct. p. 1. ch. 9  
Art, Plat. ch. 8.  
Art about life, Sext. lib. 3. ch. 24. doubted, Sext. lib. 3. ch. 25. 26. 27. 31.  
Aspects, Chald. lib. 1. p. 2. sect. 2. ch. 5.  
Assimilation, Sto. doctr. p. 1. ch. 6.  
Assumption, Eucl. ch. 2. Sto. doct.  
Astrology judiciary, Chal. lib. 1. p. 2. ch. 2. Thal. ch. 8. sect. 5. Pyth. doct. p. 3. sect. 3. ch. 4. denied, Epic. doct. p. 2. sect. 4. ch. 7.  
Astronomy, Thal. ch. 8. Plat. ch. 7. Pyth. doct. p. 2. sect. 4.  
Atoms, Leucippus; Democr. ch. 9 sect. 1. Epic. doct. p. 2. sect. 1. c. 4. etc.  
Avernal places, Epic. doct. p. 2. sect. 4. ch. 16.  
Augmentation, what. Arist. doct. p. 2. ch. 9 doubted, Sext. lib. 3. ch. 9  
Augury, Chald. lib. 1. p. 2. sect. 2. ch. 7. Pyth. doct. p. 2. sect. 1. c. 15.  
Autumn, Sto. doct. p. 3. ch. 11. Pyth. doct. p. 3. sect. 4. ch. 4.  
Axioms, or Propositions, Clinom. Sto. doct. p. 1. ch. 19   

B.  
BAld, an argument. Sto. doct. p. 1. ch. 34.  
Barbarism, Sto. doct. p. 1. ch. 9  
Bear lesser, Thal. ch. 8. sect. 2.  
Beatitude, Aristip. ch. 4. sect. 2. Pla. doct. ch. 27.  
Beauty, Pla. doct. ch. 8.  
Beneficence, Pla. ch. 8. Epic. doct. p. 3. ch. 29.  
Bodies, Arcesil. ch. 2. Sto. doct. p. 3. ch. 2. Timaeus. are passable; Thal. ch. 6. sect. 5. divisible into infinite; Thal. ch. 6. sect. 5. Anaxag. ch. 2. sect. 1. continuous; Thal. ch. 6. sect. 5. incomprehensible; Sext. lib. 3. c. 5.  
Body of man, Pla. doct. ch. 17. 23.  
Breath, Plat. Anaximen, ch. 2. sect. 3.  
Broad Iron, why it swims, Arist. doct. p. 2. ch. 8. Democr. ch. 9 sect. 1.   

C.  
Canonic Music, Pyth. doct. p. 2. sect. 2. Dialectic, so called; Epic. doct. p. 1.  
Cases, Sto. doct. p. 1. ch. 19  
Categoremes, Clinom. Sto. doct. p. 1. ch. 19 denied, Stilpo ch. 2.  
Categorical syllogism, Pla. doct. c. 6.  
Categories' ten, Pl. doct. ch. 6. Arist. doct. p. 1. ch. 2. p. 4. ch.  
Cause, Arist. doct. p. 2. ch. 3. doubted; Sext. lib. 3. ch. 3. Cause first; Pyth. doct. p. 3. sect. 4. ch. 3.  
Chance, what. Arist. doct. p. 11. ch. 3.  
Charms, Pyth. doct. p. 3. sect. 5. ch. 2.  
Chasmes (meteors) Ari. doct. p. 2. c. 12.  
Circumcurrent fantasy, Carnea. c. 2.  
Clemency, Heges. c. 2. Pla. doct. c. 23.  
Clouds, Anaximen. ch. 2. sect. 3. Xenophan. c. 2. Epic. doct. p. 2. sect. 4. c. 9  
Coaequals, Arist. doct. p. 1. ch. 2.  
Cold, Anaximen. ch. 2. sect. 3. Pla. doct. ch. 19 Epic. doct. p. 2. sect. 1. ch. 15.  
Cogitation, Pla. doct. ch. 4. Arist. doct. p. 2. ch. 19 Democr. ch. 9 sect. 8. Epic. doct. p.  
Colour, Sto. doct. p. 3. c. 16. Pyth. doct. p. 3. sect. 4. c. 7. Epic. doct. p. 〈◊〉 sect. 1. c. 15.  
Comets, Anaxag. ch. 2. sect. 3. Arist. doct. p. 2. ch. 12. Sto. doct. p. 3. ch. 2. Pyth. doct. p. 3. sect. 4. ch. 3. Democr. ch. 9 sect. 5. Anaxag. ch. 2. sect. 3.  
Commonwealth, Pla. doctr. ch. 33.  
Compellative proposition, Sto. doct. p. 1. ch. 18.  
Composition, Sto. doct. p. 1. ch. 6. p. 3. chap. 13.  
Compositum, Arist. doct. p. 4. ch.  
Comprehension, Aristip. ch. 4. sect. 1. Sto. doctr. p. 1. ch. 4. 6. denied, Arcesil. ch. 2. Lacydes. Carnead. ch. 2. Philo.  
Comprehensive fantasy, Arcesil. ch. 2. Sto. doctr. p. 1. ch. 4. denied; Philo.  
Concoction, Arist. doct. p. 2. ch. 13.  
Concupiscible part of the Soul; Pla. doctr. ch. 17. 23.  
Confusion, Sto. doct. p. 3. ch. 13.  
Congruities and less than Congruities; Sto. doct. p. 1. ch. 19  
Conjunct axioms, Sto. doct. p. 1. c. 21.  
Conjunct syllogisms, Sto. doct. p. 1. ch. 28.  
Conjunctions, Sto. doct. p. 1. ch. 9  
Connex, what; Diod. ch. 2. Philo. which true; which false; ibid.  
Consectation, or aequipollence of propositions, Arist. doct. p. 1. ch. 3.  
Consultation, Pla. ch. 8.  
Contact, Arist. doct. p. 2. ch. 10.  
Contemplation, Pla. doct. ch. 2.  
Continence, Pyth. doctr. p. 3. ch. 3. Socr. c. 5. sect. 2. Epic. doct. p. 3. c. 14.  
Contingent proposition, Arist. doct. p. 1. ch. 3.  
Contingents, Sto. doctr. p. 1. ch. 13.  
Contradictories, Arist. doct. p. 1. ch. 2.  
Contraries, Pla. ch. 8. Arist. doct. p. 1. ch. 2. Sto. doctr. p. 1. ch. 6.  
Contrary axioms, Sto. doct. p. 1. ch. 22.  
Conversation, Soc●. ch. 5. sect. 2. Pyth. doct. p. 3. sect. 2. ch. 1.  
Conversion of propositions, Arist. doct. p. 1. ch. 3.  
Conversion of terms, Arist. doct. p. 2. ch. 9 Sto. doct. p. 3. ch. 14.  
Corruption, Arist. doctr. p. 2. ch. 9  
Country, the world is our Country; Theod. ch. 2.  
Criteries, Aristip. ch. 4. sect. 1. Pla. doct. ch. 4. Sto. doct. p. 1. ch. 2. Parmenid. ch. 2. Epic. doct. p. 1. ch. 1. doubted; Sext. l. 2. c. 3. etc. denied, Carn. c. 12.  
Crocodilite, Sto. doct. p. 1. ch. 32.   

D.  
DAemons, Chald. lib. 1. p. 2. sect. 1. ch. 9 16. sect. 3. ch. 6. 7. 8. Thal. ch. 6. sect. 3. Pyth. doct. p. 3. sect. 3. ch. 2. Plato, ch. 15. Epic. doct. p. 2. sect. 2. ch. 6.  
Darkness, Sto. doct. p. 3. ch. 16.  
Death, Anaxag. ch. 2. sect. 5. Socr. ch. 12. Heges. c. 1. 2. Euclid. c. 3. Arist. doct. p. 2. ch. 25. Pyth. doct. p. ● ch. 5. Epic. doctr. p. 2. sect. 3. ch. 23.  
Decad, Pyth. doct. p. 2. sect. 1. ch. 14.  
Decanate, Chald. lib. 1. p. 2. sect. 2. ch. 3. 4.  
Declarative axiom of the more and of the less, Sto. doct. p. 1. ch. 21.  
Defective reason, Sto. doct. p. 1. ch. 32.  
Definition, Pla. doct. ch. 5. Arist. doct. p. 1. ch. 6. Sto. doctr. p. 1. ch. 11. doubted, Sext. lib. 2. ch. 16.  
Democracy, Plat. doct. ch. 33.  
Demonstration, Arist. d●ct. p. 1. ch. 5. S. 0. doct. doubted, Sext. lib. 2. ch. 13.  
Detraction or substraction; see Diminution.  
Dew, Arist. doct. p. 2. ch. 12. Epic. doct. p. 2. sect. 4. ch. 15.  
Diaetetick, Pyth. doct. p. 2. sect. 5. ch. 1.  
Dialectic, Euclid. ch. 2. Pla. ch. 6. Pla. doct. ch. 3. 4. 5. Clitom. Arist. doct. p. 1. ch. 1. 6. Sto doct. p. 1. ch. 1. Zeno Eleat. ch. 2. taken away; Antisth. ch. 2. Epic. doct.  
Dialogue, Pla. ch. 15.  
Diapason, Pyth. doct. p. 2. sect. 2. c. 4. 5.  
Diapente, Pyth. doct. p. 2. sect. 2. ch. 4.  
Diatetessaron, Pyth. doct. p. 2. sect. 2. ch. 4.  
Dicibles, Sto. doctr. p. 1. ch. 18. p. 3. ch. 20.  
Diminution, Arist. doct. p. 2. ch. 9 Sto. doct. p. 1. c. 6. doubted; Sext. l. 3. c. 10.  
Diseases of the Body, Anaxag. ch. 2. sect. 5. Pla. doct. ch. 22. Timaeus; Of the Mind; Sto. doct.  
Dispositions. Sto. doct. p. 1. ch. 5.  
Disputation, Arcesil. ch. 2. Arist. doct. p. 1. ch. 16. Epic. doct. p.  
Distinctions, Pla. ch. 8.  
Divers, Arist. doct. p. 4. ch. 6. see Alterity.  
Divination, Chald. lib. 1. p. 2. sect. c. 7. lib. 2. p. 2. ch. 2.  
Division, Pla. doct. ch. 5. Sto. doct. p. 1. ch. 2. doubted, Sext. lib. 2. ch. 18. 19 20.  
Dogmatise, Pla. ch. 15. denied; Arcesil. ch. 2. Sext. lib. 1. ch. 6.  
Dominative reason, Sto. doct. p. 1. ch. 32.  
Dreams, Pla. doct. ch. 15. 18. Arist. doct. p. 2. ch. 22. Democr. ch. 9 sect. 8. Epic. doct. p. 2. sect. 3. ch. 2●.  
Duad, Xenocr. ch. 2. Pyth. doct. p. 2. sect. 1. ch. 6. p. 3. sect. 4. ch. 1.  
Dubitative axiom, Sto. doct. p. 1. c. 18.   

E.  
EArth, Chald. lib. 1. p. 2. sect. 1. ch. 15. Thal. ch. 6. sect. 5. ch. 6. sect. 1. Pla. doct. ch. Arist. doct. p. 2. ch. 7. Sto. doct. p. 3. ch. 12. Pyth. doct. Timaeus; Empedocles ch. 7. Hippasus, Xenophanes, ch. 2. Parmenides ch. 2. Democrit. ch. 9 sect. 6. Epic. doct. p. 2. sect. 3. ch. 1. worshipped, Chald. lib. 1. p. 2. sect. 4. ch. 9 lib. 2. p. 2. ch. 4.  
Earthquakes, Thal. ch. 6. sect. 1. Anaximen. ch. 2. sect. 3. Anaxag. ch. 2. sect. 3. Archelaus. Arist. doct. p. 2. ch. 12. Democr. ch. 9 sect. 6. Epic. doctrine, p. 2. sect. 3. ch. 2.  
Echo, Anaxag. ch. 2. sect. 5. Arist. doct. p. 2. ch. 17. Epic. doct.  
Eclipse, Thal. ch. 8. sect. 3. Anaximander ch. 2. sect. 2. Anaximenes' ch. 2. sect. 2. Sto. doct. p. 2. sect. 4. ch. 5. p. 3. ch. 9 Epic. doct. p. 2. sect. 4. ch. 5.  
E●nephias, Arist. doctr. p. 2. ch. 11.  
Efficient cause, Arist. doct. p. 2. c. 3.  
Electrum, Eubulides. Sto. doct. p. 1. ch. 32.  
Element, Thal. ch. 6. sect. 1. Pla. c. 7. Arist. doct. p. 2. ch. 7. 8. 12.  
Elements, Pla. doct. ch. 12. 13. 15. Arist. doct. p. 2. ch. 8. Sto. doct. p. 3. ch. 6. Pyth. doct. p. 3. sect. 4. ch. 4. Timaeus. Empedocles ch. 7. Xenophanes ch. 2. Parmedides' ch. 2.  
Empyreal World, Chald. lib. 1. p. 2. sect. 1. ch. 13.  
End, or chief good; Socr. ch. 5. sect. 2. Aristip. ch. 4. sect. 2. Stilpo c. 2. Pl. doct. ch. 27. Carneades, ch. 2. Arist. doct. Sto. doct. p. 2. ch. 10. Democr. ch. 9 sect. 9 Epic. doctrine p.  
Elench, Arist. doct. p. 1. ch. 6.  
Ennead, Pyth. doct. p. 2. sect. 1. c. 13.  
Envy, what. Socr. ch. 5. sect. 2.  
Enthymeme, Arist. doct. p. 1. ch. 4.  
Eristick, Euclid, ch. 2. Stilpo, ch. 2.  
Essence, Pla. ch. 2.  
Ethick, Socr. ch. Pla. ch. 6. Pla. doct. ch. Arist. doct. p. 3. ch. 1. Sto. doctr. p. 1. chap. 1. p. 2. ch. 1. Epic. doct. p. 3. doubted, Sext.  
Etymology, Sto. doct. p. 1. ch. 9  
Even and odd, Pyth. doct. p. 2. sect. 1. ch. 3.  
Evidence of sense, Sto. doctr. p. 1. ch. 3.  
Evident incursion, Sto. doctr. p. 1. ch. 6.  
Eupathies, Sto. doct. p. 2. ch. 6.  
Examination of ourselves, Pyth. doct. p. 1. ch. 10.  
Example, Aristot, doctrine, p. 1. ch. 4.  
Eyes, Pla. doct. ch. 18.   

F.  
FAculties, or powers of the Soul, Pla. doct. ch. 23.  
Faith, Pla. doct. ch. 7.  
Falling stars, Anaxag. ch. 2. sect. 3. Arist. doct. p. 2. ch. 2. Epic. doctr. p. 2. sect. 4. ch. 8.  
False, Arist. doct. p. 4. c.  
False fantasy, Sto. doct. p. 1. ch. 4.  
Fate, Pla. doct. ch. 26. Sto. doct. p. 3. ch. 19 Pyth. doct. p. 3. sect. 3. ch. 3. Epic. doct. p. 2. sect. 1. ch. 2.  
Felicity, Heges. ch. 2. Pla. ch. 8. Epic. doct. p. 3. ch. 1.  
Figure, how it causeth motion, Arist. doctr. p. 2. ch. 8. Democr. chap. 9 sect. 1.  
Figures Geometrical suit with the Elements, Pla. doct. ch. 13.  
Figures of Syllogisms, Arist. doctr. p. 1. ch. 4. of hypothetical Syllogisms, Pla. doctr. chap. 6. Sto. doct.  
Final cause, Arist. doctr. p. 2. ch. 3.  
Fire, Arcesil. ch. 2. Arist. doct. p. 4. ch. Pyth. doct. p. Timaeus. Empedocles, ch. 7. Hippasus. Heraclitus, ch. 8. sect. 1. Sto. doct. p. 3. ch. 5. 7. worshipped, Chald. lib. 1. p▪ 2. sect. 4. ch. 8. lib. 2. p. 2. ch. 4. lib. 3. p. 1. ch. 2.  
Firebrands, meteors, Arist. doct. p. 2. ch. 2.  
Flesh, Pla. doct. ch. 17.  
Form, Arist. doctr. p. 4. ch. Sto. doctr. p. 1. ch. 15.  
Form of Syllogisms, Arist. doct. p. 1. ch. 4.  
Formal cause, Aristot. doctr. p. 2. ch. 3.  
Fortitude, Socr. chap. 5. sect. 2. Pla. doct. ch. 28. Arist. doct. p. 3. ch. 1. Sto. doct. p. 2. ch. 9 Pyth. doct. p. 3. sect. 1. ch. 2. Epic. doct. p. 3. c. 19 20. 21. 22. 23.  
Fortune, Arist. doct. p. 2. ch. 3. Pyth. doctr. p. 3. sect. 3. ch. 3. Epic. doct. p. 2. sect. 1. ch. 2.  
Fountains, Chald. lib. 1. p. 2. sect. 1. ch. 7. Arist. doct. p. 2. ● Epic. doct. p. 3. ch. 6. how caused, Thal. ch. 6. sect. 1.  
Freewill, Pla. doct. ch. 26. Epic. doct. p. 3. ch. 6.  
Friendship, Socr. ch. 3. sect. 2. Hegesias, ch. 2. Annice●is, ch. 2. Theodorus, ch. 2. Pla. doct. ch. 21. Arist. doct. p. 3. ch. 1. Pyth. doct. p. 3. sect. 2. ch. 2. Epic. doct. p. 3. ch. 30. Its kinds, Plato, ch. 8.  
Frost, Arist. doct. p. 2. ch. 12. Sto. doctr. p. 3. ch. 11. Epic. doctr. p. 2. sect. 4. ch. 14.   

G.  
Galaxy, Anaxag. ch. 2. sect. 2. Arist. doct. p. 2. ch. 12. Parmenides, ch. 2.  
Generation and corruption, Archelaus. Arist. doct. p. 2. c. 9 Sto. doct. p. 3. ch. 14. Pyth. doct. p. 3. sect. 4. ch. 4. Democr. ch. 9 sect. 1. Epic. doct. p. 2. sect. 1. ch. 17. doubted; Sext. lib. 3. ch. 14. denied; Empedocles, ch. 7. Parmenides, ch. 2. Melissus, ch. 2.  
Generation of living Creatures, Sto. doct. p. 3. ch. 16. Pyth. doct. p. 3. sect. 4. ch. 6. Epic. doct. p. 2. sect. 3. ch. 9  
Genus, what; Arist. doct. p. 1. ch. 6. Sto. doct. p. 1. ch. 12.  
Geometry, Thal. ch. 6. sect. 7. Socr. chap. 5. Pyth. doct. p. 2. sect. 3. ch. 2.  
Geometrical Propositions, Thales, ch. 5. sect. 1. 2. Euclid. ch. 3. Pla. ch. 7. Pyth. doct. p. 2. sect. 3. c. 2. 3.  
God, Chald. l. 1. p. 2. sect. 1. ch. 1. sect. 4. ch. 1. lib. 2. p. 2. ch. 1. Thal. ch. 6. sect. 2. Anaximander, ch. 2. sect. 2. Anaximenes, ch. 2. sect. 2. Anaxag. ch. 2. sect. 1. Socrat. c. 5. sect. 1. Stilpo ch. 1. Theodorus, c. 1. Plat. doct. ch. 10. Arist. doct. p. 4. ch. 8. Sto. doct. p. 3. ch. 17. Pyth. doct. p. 3. sect. 3. chap. 1. Timaeus, Xenophanes, ch. 2. Melissus, ch. 2. Zeno Eleat. ch. 3. Democr. chap. 9 sect. 8. Protagoras. Sext. lib. 3. c. 1. Epic. doct. p. 2. sect. 1. ch. 3.  
Gods, Chald. lib. 1. p. 2. sect. 4. ch. 2. Euclid, ch. 3. Xenocrat. ch. 2. Pyth. doctr. p. 3. sect. 3. chap. 2.  
God's younger, makers of Men, Pla. doct. ch. 16.  
Good, Euclid. ch. 2. Menedemus, ch. l2. Plat. ch. 8. Plat. doct. chap. 27. Clitomachus. Arist. doct. p. 3. ch. 1. Sto. doctr. p. 2. ch. 5. doubted, Sext. lib. 3. ch. 23.  
Government, Plat. ch. 8.  
Gratitude, Epic. doct. p. 3. ch. 29.  
Gravity, Arist. doct. p. 3. ch. 1.  
Grief, Aristip. chap. 5. sect. 2. Pla. ch. 32.  
Gulfs, (Meteors) Arist. doct. p. 2. ch. 2.   

H.  
HAbit, a Category; Arist. doct. p. 1. ch. 2.  
Hail, Anaximenes, chap. 2. sect. 3. Arist. doct. p. 2. ch. 12. Sto. doct. p. 3. ch. 11. Epic. doct. p. 2. sect. 4. ch. 14.  
Halos, Arist. doct. p. 2. ch. 12. Epic. doctr. p. 2. sect. 4. ch. 15.  
Hand, Anaxag. ch. 2. sect. 5.  
Harmony, Pyth. doctr. p. 2. sect. 2. ch. 6.  
Hate, Hegesias.  
Health, Al●maeon.  
Hearing, Plat. doct. ch. 19 Arist. doct. p. 2. ch. 17. Sto. doct. p. 3. ch. 16. Pyth. doct. p. 2. chap. 17. Emped. ch. 7. Alcmaeon, Epic. doct. p. 2. sect. 3. ch. 13.  
Heat, Epic. doct. p. 2. sect. 1. ch. 15:  
Hegemonick, Plat. doct. ch. 23. Sto. doct. p. 3. ch. 16. Alcmaeon. Democrit. ch. 9 sect. 8.  
Heaven, Anaximander, ch. 2. sect. 2. Anaximenes, c. 2. sect. 2. Anaxag. chap. 2. sect. 2. Plat. doct. Arist. doct. p. 2. ch. 7. Emped. ch. 7.  
Heavy and light, Plat. doct. ch. 20.  
Heptad, Pythag. doctr. p. 2. sect. 1. ch. 11.  
Heros, Thal. ch. ●. sect. 3. Pyth. doct. p. 3. sect. 3. ch. 2. Sto. doct.  
Hesper, Pyth. doct. ● Timaeus.  
Hexad, Pyth. doct. p. 2. sect. 1. ch. 10.  
Hieroscopy, Chald. lib. 1. p. 2. sect. 2. ch. 7.  
Homoiomeras', Anaxag. ch. 2. sect. 1. Arist. doct. p. 1. ch. 2.  
Honest and profitable the same, Socr. ch. 5. sect. 2. Sto. doct.  
Horned reason, Diodorus, ch. 2. Eubulides, Sto. doct. p. 1. ch. 32.  
Hot, Pl. doct. ch. 19  
Humanity, Plato, ch. 8.  
Hydromancy, Pyth. doct. p. 3. sect. 2. ch. 4.  
Hypate, Pythag. doctr. p. 2. sect. 2. c. 2. 4.  
Hypothetical Proposition, Pla. doct. ch. 5. Sto. doct. p. 1. ch. 15.  
Hypothetical Syllogism, Pl. doct. ch. 6. Sto. doct. p. 1. ch. 28.   

I.  
ICe, Arist. doctr. p. 2. ch. Epic. doct. p. 2. sect. 3. ch. 4.  
Idea, Plat●, ch. 4. Pl. doct. ch. 9 Timaeus; Parmenides ch. 3.  
Identity, Timaeus.  
Idolatry, Chald. lib. 1. p. 2. sect. 4. ch. 3. lib. 3. p. 1. ch. 1. 2.  
Ignorance, Arcesilaus, ch. 2. Arist. doct. p. 1. ch. 5. Theod. ch. 2. Sto. doct. p. 1. ch. 9  
Ill, Aristip. ch. 4. sect. 2. Theodor. ch. 2. Sto. doctr. doubted, Sext. lib. 3. ch. 23. denied, Euclid ch. 2.  
Image of the Soul, Chald. lib. 1. p. 2. sect. 1. ch. 10.  
Imagination, Pla. doctr. ch. 7.  
Immortal, aeternal substances, Arist. doct. p. 4. ch. 7.  
Imperative proposition, Sto. doct. p. 1. ch. 18. Arist. doct. p. 1. ch. 3.  
Imperfect syllogysm, Arist. doct. p. 1. ch. 4.  
Impossible proposition, Arist. doctr. p. 1. ch. 3. Sto. doct.  
Imprecative proposition, Sto. doct. p. 1. ch. 18.  
Incomprehensible, all things, Xenophan. ch. 2.  
Inconcoction, Aristot. doctr. p. 2. ch. 13.  
Indefinite proposition, Arist. doct. p. 1. ch. 3.  
Indemonstrables, Sto. doctr. p. 1. ch. 29.  
Indifference, Theod. ch. 2.  
Indifferents, Sto. doctr. p. 2. ch. 11. doubted; Sext. lib. 3. ch. 23. denied; Antisthenes, ch. 2.  
Indignation, Arist. doct. p. 3. chap. 1.  
Indolence, Aristip. ch. 4. sect. 2. Epic. doct.  
Induction, Socr. ch. 4. Theodor. ch. 2. Plat. chap. 7. 15. Pl. doct. chap. 5. Arist. doctr. p. 1. ch. 4. doubted; Sext. lib. 2. ch. 15.  
Inexplicable reason, Sto. doctr. p. 1. ch. 32.  
Infant, Alcmaeon, Democr. chap. 9 sect. 7.  
Inference, Euclid. ch. 2. Sto. doct. p. 1. ch. 26.  
Infinite, Arist. doctr. p. 2. ch. 4.  
Infinity, Anaximander, ch. 2. sect. 1.  
Infects, Arist. doct. p. 2. ch. 24.  
Instance, Arist. doct. p. 2. ch. 4.  
Intellect, Arist. doct. p. 2. ch. 23. Epic. doct. p. 2. sect. 3. ch. 17.  
Intellection, Democr. ch. 9 sect. 8.  
Intellection of Primaries and Secondaries, Pla. doct. ch. 4.  
Intellectual number, Pyth. doct. p. 2. sect. 1. ch. 1.  
Intellectuals, Chald. lib. 1. p. 2. sect. 1. ch. 6.  
Intelligences, Arist. doct. p. 4. ch. 9  
Intelligibles, Chald. lib. 1. p. 2. sect. 1. ch. Pyth. doctr. p. 3. sect. 3. ch. 2.  
Intelligibles and Intellectuals, Chald. lib. 1. p. 2. sect. ●. ch. 5.  
Interrogation, Sto. doct. p. 1. ch. 18.  
Interrogation, or argument, Sto. doct. p. 1. ch. 26.  
Irascible part of the Soul, Pla. doct. 17. 23.  
Irony, Socr. ch. 4.  
Irrational Creatures have reason, Sext. lib. 1. ch. 13.  
Irrational Soul, Plat. doct. ch. 25.  
Judgement, Aristip. ch. 4. sect. 1. Plat. doct. ch. 4. C●rneades, ch. 2. Sto. doct. p. 1. ch. 2.  
Jus, right; Epic. doct. p. 3. ch. 25. etc.  
Just, Archelaus, Aristip. ch. 2. sect. 3. Theodor. ch. 2.  
Justice, Socr. ch. 5. sect. 2. Plato, ch. 8. Pl. doct. ch. 28. Arist. doct. p. 3. ch. 1. Sto. doctr. p. 2. ch. 9 Epic. doct. p. 3. ch. 24.   

K.  
KNowledge, Socr. ch. 5. sect. 1. denied, Arcesil. ch. 2.   

L.  
LAw, Solon, ch. 5. 6. 7. Plat. ch. 8.  
Law-making, Pyth. doctr. p. 3. sect. 2. ch. 6.  
Lest things, Heraclitus, chap. 7. sect. 1.  
Letters, Sto. doct. p. 1. ch. 9  
Liberal Sciences taken away, Antisth. ch. 2.  
Liberality, Socr. ch. 5. sect. 2. Arist. doct. p. 3. ch. 1. Epic. doct. p. 3. ch. 17.  
Lichanus, Pyth. doct. p. 2. ch. 25.  
Life, Hegesias. Pla. doct. ch. 2. Arist. doct. p. 2. ch. 25.  
Light, Pla. doct. ch. 18.  
Light emanating from God, Chald. lib. 1. p. 2. sect. 1. ch. 2.  
Light supramundane, Chald. lib. 1. p. 2. sect. 1. ch. 11.  
Lightning, Anaximander, ch. 2. sect. 2. Anaximenes, ch. 2. sect. 3. Anaxag. ch. 2. sect. 3. Arist. doctr. p. 2. ch. 12. Sto. doct. p. 3. ch. 11. Epic. doct. p. 2. sect. 4. ch. 12.  
Like to, or transcending, an axiom, Sto. doct. p. 1. ch. 18.  
Line, Pyth. doct. p. 2. sect. 3. ch. 1.  
Liquidity and concretion, Democrit. ch. 9 sect. 3.  
Liver, Plat. doct. ch. 23.  
Living creatures, Anaxag. ch. 2. sect. 5. ch. 4. sect. 5. ch. 3. sect. 5. Archelaus, Sto. doct. p. 3. ch. 16. Pyth. doct. p. 3. sect. 4. ch. 5. Timaeus, Heraclitus, ch. 7. sect. 4.  
Loadstone, Thal. ch. 6. sect. 4. Epic. doct. p. 2. sect. 3. ch. 6.  
Logic, Arist. doct. p. 1. ch. 1. Sto. doct. p. 1. ch. 1.  
Looking-glass, Plat. doct. p. 3. sect. 1. ch. 7. Empeaocles, ch. 7.  
Lying reason, Eubulides, Sto. doctr. p. 1. ch. 32.   

M.  
Magic, Chald. lib. 1. p. 2. sect. 3.  
Magic natural, Chald. lib. 1. p. 2. sect. 3. ch. 1. 2.  
Magnanimity, Socr. ch. 5. sect. 2. Arist. doct. p. 3. ch. 1. Epic. doct. p. 3. ch. 18.  
Magnificence, Arist. doct. p. 3. ch. 3.  
Man, Heraclitus, ch. 7. sect. 4.  
Mankind without beginning, Pythag. doct. p. 3. sect. 4. ch. 6.  
Marrow, Pla. doct. ch. 17.  
Mathematic, Plat. doct. ch. 7. Speusippus, chap. 2. Pyth. doctrine. p. 2. ch. 2.  
Matter, Thal. ch. 6. sect. 5. Plat. doct. ch. 8. Arist. doctr. p. 2. ch. 2. p. 4. ch. Sto. doctr. p. 3. chap. 4. Timaeus.  
Matter fluid, Thal. ch. 6. sect. 5. Protagoras.  
Matter of syllogisms, Arist. doct. p. 1. ch. 4.  
Mean affection, Plat. doct. ch. 29.  
Mean state, Aristip. ch. 4. sect. 2.  
Medicine, Plat. ch. 8. Pyth. doct. p. 3. sect. 5.  
Mediocrity, Arist. doct. p. 3. ch. 1.  
Medium of a syllogism, Arist. doct. p. 1. ch. 4.  
Meekness, Arist. doct. p. 3. ch. 1. Epic. doct. p. 3. ch. 15.  
Memory, what; Plat. doct. c. 4. Arist. doct. p. 2. ch. 20.  
Men, how first generated, Parmenides ch. 2.  
Mese, Pyth. doctr. p. 2. sect. 2. chap. 2. 4.  
Metaphysic, Aristot. doctr. part 4. ch. 1.  
Meteors, Arist. doct. p. 2. ch. 12. Epic. doct. p. 2. sect. 4.  
Method, Sto. doct. p. 1. ch. 33.  
Metals, Arist. doctr. p. 2. ch. 12. Epic. doct. p. 2. sect. 3. ch. 5.  
Mind, Thal. ch. 6. sect. 4. Anaxag. ch. 2. sect. 1. Speusippus, chap. 2. Pyth. doct. p. 3. sect. 4. ch. 8. Democritus, ch. 9 sect. 8. Timaeus. Archelaus.  
Minerals, Arist. doct. p. 2. ch. 12. Epic. doct. p. 2. sect. 3. ch. 5.  
Misling, Arist. doct. p. 2. ch. 12.  
Mist, ibid.  
Mistion, Thal. ch. 6. sect. 5. Anaxag. ch. 2. sect. 1. Arist. doct. p. 2. ch. 11. Sto. doct. p. 3. ch. 13.  
Mixed syllogism, Pla. doct. ch. 6.  
Modal proposition, Aristot. doct. p. 1. ch. 3.  
Modesty, Pla. doct. ch. 32. Arist. p. 3. ch. 1. Epic. doctr. p. 3. chap. 16.  
Monad, Xenocrat. chap. 2. Pyth. doct. p. 2. sect. 1. ch. 5. p. 3. sect. 4. ch. 1.  
Monochord, its canon, Pyth. doct▪ p. 2. sect. 2. ch. 6.  
Monsters, Arist. doct. p. 2. ch. 2.  
Moods of Hypothetick syllogisms, Sto. doct. p. 1. ch. 29.  
Moon, Thal. ch. 6. sect. 5. Anaximand. ch. 2. sect. 2. Anaximenes, ch. 2. sect. 2. Anaxag. ch. 2. sect. 2. Pla. doct. ch. 14. Sto. doctr. p. 3. ch. 10. Pyth. doctr. p. 3. sect. 4. ch. 3. Timaeus. Empedocles, ch. 7. Alcmaeon. Hipp●sus. Heraclitus, ch. 7. sect. 2. Xenophanes, ch. 2. Leucippus. Democrit. ch. 9 sect. 5. Epic. doct. p. 2. sect. 4. ch. 5. Worshipped; Chald. l. 1. p. 2. sect. 4. ch. 5. lib. 2. p. 2. ch. 4.  
Moral Philosophy, Socr. ch. 5.  
Motion, Anaxag. ch. 2. sect. 4. Arist. doct. p. 1. ch. 2. 5. p. 2. ch. 4. 5. Sto. doct. p. 3. ch. 15. Pythag. doct. p. 3. sect. 4. ch. 4. doubted, Sext. lib. 3. ch. 8. denied, Diodorus, ch. 2. Melissus, ch. 2. Zeno Eleat. ch. 2.  
Motive faculty, Arist. doctrine, p. 2. ch. 24.  
Motive qualities, Arist. doctr. p. 2. ch. 8.  
Mover first, proved, Arist. doct. p. 11. ch. 6.  
Mower, a Reas●n, Sto. doctrine p. 1.  
Music, Plato, ch. 7. Pla. doct. ch. 8. Pyth. doct. p. 2. sect. 2.  
Music of the Planets, Pyth. doct. p. 2. sect. 2. ch. 2.  
Music of the Spheres, Pyth. doct. p. 4. sect. 4. ch. 3. taken away, Antisth. ch. 2.  
Institution by Music, Pyth. doct. p. 2. sect. 2. ch. 7.  
Medicine by Music, Pyth. doct. p. 2. sect. 2. ch. 8.   

N.  
NAmes, Pla. doct. ch. 6. Sto. doct. p. 1. ch. 10. Epic. doct. p. 2. sect. 3. ch. 2.  
Nature, Arist. d●ctr. p. 2. ch. 2. 3. Sto. doct. p. 3. ch. 18. Empedocles, ch. 7.  
Necessary axiom, Sto. doctrine, p. 1. ch. 23.  
Necessary proposition, Arist. doct. p. 1. ch. 32.  
Necessity, Arist. doct. p. ●. ch. 3. Sto. doct. p. 3. ch. 19 Timaeus.  
Necessity, or Providence, Thal. c. 6. sect. 2.  
The Negative, a Reason, Sto. doct. p. 1. ch. 32.  
Negative Proposition, Plat. doctr. ch. 5. Arist. doct. p. 1. 〈◊〉. 3. denied, Menedem. ch. 2.  
Neither preferred nor rejected, Arcesilaus ch. 2. Sto. doctrine, p. 2. ch. 12.  
Neuter Categoremes, Sto. doct. p. 1. ch. 19  
Neat, Pythag. doctrine, p. 2. sect. 2. ch. 2. 4.  
Night, Thal. ch. 6. sect. 5.  
Nilus, ibid. Anaxag. ch. 2. sect. 4. Democr. ch. 9 〈◊〉 6. Epic. doctr. p. 2. sect. 3. ch. 3.  
Nobility, Pla. ch. 8.  
The Nobody (a Reason) Sto. doct. p. 1. ch. 32.  
Not-bodies, Sto. doctrine, part 3. ch. 20.  
Not-conclusive Reasons, Sto. doct. p. 1. ch. 30.  
Not-syllogistick conclusive Reasons, Sto. doctr. p. 1. chap. 31.  
Notion, what, Arist. doct. p. 1. ch. 3. Sto. doct. p. 1. ch. 9  
Number, Pyth. doct. p. 2. sect. 1. ch. 1. 2. 3. 4. p. 3. sect. 4. ch. 1. doubted, Sext. lib. 3. ch. 18.  
Nutrition, Plat. doctr. ch. 17. Arist. doct. p. 2. ch. 9  
Nutrition of the World, Philolaus.  
Nutritive faculty, Aristot. doct. p. 2. ch. 16.   

O.  
OBedience, Socrat. ch. 5. sect. 2. Pyth. doct. p. 3. sect. 2. ch. 5.  
Oblique Cases, Sto. doctrine, p. 1. ch. 19  
Observance, Epicur. doctrine, p. 3. ch. 29.  
The Occult, (a Reason) Eubulides. Sto. doct. p. 1. ch. 32.  
Odd and even, Pyth. doct. p. 2. sect. 1. ch. 3.  
Odour, Arist. doctr. p. 2. ch. 17.  
Oeconomick, Socr. ch. 5. sect. 3. Arist. doctrine, p. 3. ch. 1.  
Offences why to be pardoned, Hegesias.  
O●sices, Arcesil. ch. 2. Sto. doct. p. 2. ch. 13.  
Ogdoad, Pyth. doctr. p. 4. ch. 6. Xenophanes, ch. 2. Parmenides, ch. 2. Melissus, ch. 2.  
Oneiromancy, Chald. l. 1. p. 2. sect. 2. ch. 7. Pyth. doct. p. 3. sect. 4. ch. 4.  
Onomancy, Pyth. doct. p. 2. sect. 1. c. 15.  
Opinion, Pla. doct. ch. 4. Parmenid. ch. 2. Epic. doct. p. 1. ch. 2.  
Opposites, Arist. doct. p. 1. ch. 2.  
Opposition of propositions, Arist. doctrine, p. 1. ch. 3.  
Optative proposition, Sto. doct. p. 1. ch. 18.   

P.  
PAedeutick, Pyth. doct. p. 3. sect. 1.  
Pain, Aristip. c. 4. sect. 2. Theod. ch. 2.  
Paradox, Sto. doct. p. 2. ch. 15.  
Paradoxal axiom, Sto. doctrine, p. 1. ch. 23.  
Paramese, Pyth. doctrine, p. 2. sect. 2. ch. 2.  
Parelies, Anaxag. ch. 2. sect. 3.  
Paronymous terms, Arist. doct. p. 1. ch. 2.  
Particular proposition, Plat. doctr. ch. 5. Arist. doct. p. 1. ch. 3.  
Partition, Sto. doct. p. 1. ch. 11.  
Parypate, Pythag. doctr. p. 2. sect. 2. ch. 2.  
Passion, Plato, doctr. ch. 32. A Category, Arist. doct. p. 1. ch. 2. p. 2. ch. 10. Sto. doct. p. 2. ch. 7. Epic. doct. p. 2. sect. 3. ch. 19  
Passion of the Mind, Socr. c. 5. sect. 2. Aristip. ch. 4. sect. 2. Epic. doct. p. 1. ch. 4.  
Patience, Socr. ch. 5. sect. 2.  
Patient Intellect, Arist. doct. p. 2. sect. 1. ch. 9  
Percontation, Sto. doct. p. 1. ch. 18.  
Perfect syllogism, Arist. doctr. p. 1. ch. 4.  
Pestilence, Epic. doctrine, p. 2. sect. 4. ch. 17.  
Phantasm, Sto. doct. p. 1. ch. 4.  
Phantaston, Sto. doctr. p. 1. ch. 4.  
fantasy, Pla. doct. ch. 4. Arcesil. c. 2. Carneades, ch. 2. Arist. doct. p. 2. ch. 19 Sto. doct. p. 1. ch. 4.  
Phasmes (meteors) Arist. doct. p. 2. ch. 2.  
Philosopher, Pla. doct. ch. 1. 2.  
Philosophy, Socrat. ch. 5. sect. 1. Pla. doct. ch. 1. Philo. Arist. doct. p. 1. ch. 1. Sto. doct. p. 1. ch. 1. Pythag. ch. Pyth. doct. p. 3. ch. 1. Parmeneids, ch. 2. Epic. doct. ch. 1.  
Phlegm, Pla. doct. ch. 22.  
Physic, Chald. lib. 1. p. 2. sect. 1. lib. 2. p. 2. ch. 1. Socrat. ch. 5. Aristip. ch. 4. Pla. c. 6. ●Pla. doct. ch. 7. Arist. doctr. p. 2. ch. 1. Sto. doct. p. 1. ch. 1. Pyth. doctr. p. 3. sect. 4. Epic. doct. p. 2. rejected, Antisthenes, chap. 2. Sext. lib.  
Physiognomy, Pythag. doct. p. 1. ch. 2.  
Piety, Socrat. ch. 5. sect. 2. Epicur. doctrine p. 3. ch. 29.  
Piety to the dead, Pythag. doctr. p. 3. sect. 2. ch. 4.  
Place, Arist. doct. p. 2. ch. 4. Sto. doct. p. 3. ch. 21. doubted, Sext. lib. 3. ch. 16. denied, Zeno Eleat. ch. 3.  
Planets, Chald. lib. 1. p. 2. c. 1. Pla. doct. ch. 14. Pyth. doctr. p. 2. sect. 4. ch. 2. Timaeus. Alcmaeon. Their Music; Pythag. doctr. p. 2. sect. 2. ch. 2. 4. Worshipped; Chald. lib. 1. p. 2. sect. 4. ch. 6. lib. 2. p. 2. ch. 4. lib. 3. p. 2. ch. 1.  
Plants, Arist. doctr. p. 2. ch. 14. Sto. doct. p. 3. ch. 12. Epic. doct. p. 2. sect. 3. ch. 5.  
Pleasant, whether any thing or not; Hegesias.  
Pleasure, Aristip. ch. 4. sect. 2. Heges. Antisthen. Plat. doctr. ch. 32. Annicer. ch. 2. Theod. ch. 2. Epic. doctr. p. 3. ch. 2. 3. 4.  
Point, Pyth. doctr. p. 2. sect. 3. ch. 1. p. 3. sect. 4. ch. 1.  
Politic, Thal. ch. 10. Solon, ch. 4. 5. 7. Socr. ch. 5. sect. 4. Pla. doct. ch. 33. Arist. doctr. p. 3. chap. 3. Pyth. doct. p. 3. sect. 2.  
Pores, Pla. doct. ch. 21.  
Position, a Category, Arist. doctr. p. 1. ch. 2.  
Possession, Arist. doctrine, p. 1. ch. 2.  
Possible, Arist. doct. p. 4. ch.  
Possible axioms, S●o. doct. p. 1. c. 23.  
Possible propositions, Arist doct. p. 1. ch. 23.  
Power, Pla. ch. 8. Arist. doct. p. 4. ch. Sto. doct. p. 1. ch. 15.  
Practic Intellect, Arist. doct. p. 2. ch. 23.  
Practic knowledge preferred, Socr. ch. 5.  
Practic Philosophy, Pla. doct. ch. 3. Arist. doctr. p. 1. c. 1. Pyth. doct. p. 3. sect. 1.  
Praecedents, Arist. doct. p. 1. ch. 1.  
Predicates, see Categoremes; denied, Stilpo, ch. 2.  
Praenotions, Sto. doct. p. 1. ch. 8. Epic. doct. 1. ch. 3.  
Praeteroffices, Arcesil. ch. 2. Sto. doct. p. 2. ch. 14.  
Prayers, Socr. ch. 5. sect. 2.  
Prayer, not delightful to the Gods, Stilpo, ch. 1.  
Preferred, Arcesilaus, ch. 2. Sto. doct. p. 2. ch. 12.  
Prester, Anaximander, ch. 2. sect. 2. Arist. doct. p. 2. ch. 12. Sto. doct. p. 3. ch. 11. Epic. doct. p. 2. sect. 4. ch. 10.  
Primum mobile, Aristot. doctr. p. 2. ch. 7.  
Principle, Thal. ch. 6. sect. 1.  
Principles, That. ch. 6. sect. 1. Anaximander, ch. 2. sect. 1. Anaximenes, ch. 2. sect. 1. Anaxag. ch. 2. sect. 1. Archelaus. Socr. ch. 5. sect. 1. Diodorus, ch. 2. Pla. doctr. Arist. doct. p. Sto. doct. p. 3. ch. 3. Pythag. doct. p. 3. sect. 4. ch. 1. ●imaeus. Hippasus. Heraclitus, ch. 8. sect. 1. Parmenides, c. 2. Melissus, ch. 2. Democr. ch. 9 sect. 1.  
Principle complex, Arist. doct. p. 4. ch. 2.  
Principles (an Order of Spirits) Chal. lib. 1. p. 2. sect. 1. ch. 7.  
Private prudence, Epic. doct. p. 3. ch. 9  
Privatives, Arist. doct. p. 1. ch. 2.  
Probable axiom, Sto. doctr. p. 1. ch. 4. 23.  
Probable fantasy, Carneades, ch. 2.  
Clitomachus. Sto. doctrine p. 1. chap. 4.  
Problem, Arist. doct. p. 1. ch. 6.  
Dialectic Problem, Arist. doct. ibid.  
Proposition, Arist. doct. ibid.  
Proprium, Arist. doct. ibid.  
Providence, Thal. ch. 6. sect. 2. Socr. chap. 5. sect. 1. Plat. ch. Sto. doct. p. 3. ch. 17. Pyth. doct. doubted; Sext. denied; Epic. doct. p.  
Prudence, Aristip. ch. 4. sect. 3.  
Prudence, Plat. doctr. ch. 28. Arist. doct. p. 3. ch. 1. Sto. doct. p. 2. c. 9 Epic. doct. p. 3. ch. 8.  
Pure proposition, Arist. doctrine, p. 1. ch. 3.  
Putrefaction, Arist. doctr. p. 2. chap. 13.   

Q.  
QUalitatives, Sto. doctr. p. 1. ch. 15.  
Quality, Plat. doctr. chap. 11. Arist. doct. p. 1. ch. 2. Sto. doct. p. 1. ch. 15. Epicur. doctrine, p. 2. sect. 1. ch. 12. etc.  
Quantity, Arist. doct. p. 1. ch. 2.  
Quiescent reason, Sto. doctrine p. 1. ch. 32.  
Quintessence, Arist. doct. disallowed, Arcesil. ch. 2.  
Quodammodotatives, Sto. doct. p. 1. ch. 16.  
Quodammodotatives, as to others, Sto. doct. p. 1. ch. 17.   

R.  
RAin, Anaximenes, ch. 2. sect. 3. Arist. doct. p. 2. chap. 12. Sto. doct. p. 3. ch. 11. Epic. doct. p. 2. sect. 4. ch. 13.  
Rainbow, Anaximenes, ch. 2. sect. 3. Anaxag. ch. 2. sect. 3. Arist. doct. p. 2. ch. 12. Sto. doct. p. 3. ch. 11. Pythag. doct. p. 3. sect. 4. ch. 3. Epic. doctr. p. 2. sect. 4. ch. 15.  
Rational fantasy, Sto. doctrine, p. 1. chap. 18.  
Rational Soul, Plat. doct. ch. 25.  
Reason, Heges. ch. 2. Anaxag. ch. 2. sect. 5. Plat. doctr. ch. 4. Alcmaeon. Sext. Emp. lib. 1. ch. 13.  
Reason, or argument, Sto. doctr. p. 1. ch. 26.  
Reasonable axioms, Sto. doctrine, p. 1. ch. 23.  
Reciprocal axioms, Sto. doctr. p. 1. ch. 23.  
Reciprocal reasons, Sto. doctr. p. 1. ch. 32.  
Reciprocally active and passive categoremes, Sto. doct. p. 1. ch. 19  
Rectitudes, Arcesilaus, ch. 2. Sto. doct. p. 2. ch. 13.  
Rejected, Sto. doct. p. 2. ch. 12.  
Relatives, Arist. doct. p. 1. ch. 2.  
Relative opposites, Aristot. doct. p. 1. chap. 2.  
Reminiscence, Socr. chap. 5. sect. 1. Pla. doctr. ch. 4. Arist. doct. p. 2. ch. 20.  
Reputation, Sto. doctrine, part 2. ch. 12.  
Resisting Bodies, Pla. doct. ch. 19  
Respiration, Pla. doctr. chap. 21. Timaeus.  
Rest, Arist. doct. p. 2. ch. 5. doubted, Sext. lib. 3. ch. 15.  
Reverence of Parents, Pyth. doct. p. 3. sect. 2. ch. 1.  
Rhetorical method, Sto. doctr. p. 1. ch. 23.  
Rhetorical syllogism, Plat. doctrine, ch. 3.  
Rhetoric, Plat. doctr. ch. 8. ●litomach. Arist. doct. p. ● c. 1. Sto. doct. p. 1. ch. 1.  
Riches, Aristip. ch. 4. sect. 2. Hegesias, ch. 2. Sto. doct.  
Right case, Sto. doct. p. 1. ch. 19  
Right categorems, Sto. doctr. p. 1. ch. 19  
Right reason, Epicur. doctr. p. 3. ch. 6.  
Right-speaking, Plat. chap. 8.  
Rigour, Pla. doct. ch. 19  
Rivers, Arist. doct. p. 2. ch. 12. Epic. doct. p. 2. sect. 3. ch. 3.  
Rough, Plat. doct. ch. 19   

S.  
SAme, Arist. doct. p. 4. ch. 6.  
Sapours, Pla. doctr. ch. 19 Arist. doct. p. 2. ch. 17. Epic. doct. p. 2. sect. 1. ch. 15.  
Scepticism, Sext. Emp.  
Sceptic phrases, Sext. lib. 1. ch. 26.  
Schemes, Chald. lib. 1. p. 2. sect. 2. ch. 6.  
Science, Pla. ch. 8. Pla. doct. ch. 4. Sto. doct. p. 1. ch. 1. denied, Arcesil. ch. 2.  
Sciential number, Pyth. doct. p. 2. sect. 1. ch. 2.  
Sea, Anaxag. ch. 2. sect. 4. Archelaus. Empedocles, ch. 7. Democr. ch. 9 sect. 6. Epic. doct. p. 2. sect. 3. c. 3. Heraclitus, ch. 7. sect. 3.  
Secrecy, Pyth. doct. p. ch. 11.  
Seeing, Pla. doct. ch. Arist. doct. p. 2. ch. 17.  
Selas, Sto. doct. p. 3. ch. 11.  
Sensation, Democr. ch. 9 sect. 8. Aristip. ch. 4. sect. 1. Sext.  
Sense, ●la. doctr. ch. 4. Arcesil. ch. 2. Sto. doct. p. 1. ch. 3. 16. Pyth. doct. p. 3. sect. 4. ch. 7. Timaeus. Parmenid. ch. 2. Democr. ch. 9 sect. 8. Epic. doct. p. l. c. 2. p. 2. sect. 3. c. 10.  
Sense conduceth nothing to Reason; Hegesias.  
Sensitive faculty, Aristot. doct. p. 2. ch. 17.  
Sensible fantasy Arist. doct. p. 2. ch. 24.  
Separate State of the Soul, Socr. ch. 5. sect. 1. Pyth. doct. p. 3. sect. 4. ch. 9 Timaeus, denied, Anaxagoras chap. 2. sect. 5.  
Sexes, Democrit. c. 9 sect. 7. Anaxag. ch. 3. sect. 5.  
Sickness, Pyth. Anaxag. ch. 2. sect. 5. Pla. doct. ch. 22. Timaeus. Alcmaeon.  
Sickness and infirmity of Mind, Sto. doctr. p. 2. ch. 8.  
Sight, Pla. ch. 18. Sto. doct. p. 3. ch. 16. Pyth. doct. p. 3. sect. 4. ch. 7. Epic. doctr. p. 2. sect. 3. chap. 11. 12.  
Signs, Chald. lib. 1. p. 2. sect. 2. c. 3. Sto. doctr. p. 1. ch. 25. doubted, Sext. lib. 2. ch. 11.  
Signs of Summer and Winter, Anaximen. ch. 2. sect. 2.  
Significants and Significates, Sto. doct. p. 1. ch. 9  
Silence, Pyth. doctr. p. 1. ch. 4. p. 3. sect. 1. ch. 1.  
Similitude, Euclid. ch. 2.  
Simple axioms, Sto. doctrine, p. 1. ch. 3.  
Simple propositions, Arist. doct. p. 1. ch. 3.  
Singular propositions, Aristot. doctr. p. 1. ch. 3.  
Skin, Pla. doct. ch. 17.  
Sleep, Anaxag. ch. 2. sect. 5. Euclid. ch. 3. Arist. doct. p. 2. ch. 20. Epic. doct. p. 2. sect. 3. ch. 21.  
Sluggish reason, Sto. doct. p. 1. c. 32. p. 3. ch. 19  
Smelling, Plat. doct. ch. 19 Arist. doct. p. 4. ch. 17. Sto. doct. p. 3. ch. 16. Pyth. doct. p. 3. sect. 4. ch. 7. Epic. doct. p. 2. sect. 3. ch. 14.  
Snow, Anaximen. ch. 2. sect. 3. Arist. doct. p. 3. ch. 11. Epic. doctr. p. 2. sect. 4. ch. 14. That it is black, Anaxag. ch. 2. sect. 3.  
Sobriety, Epic. doct. p. 3. ch. 13.  
Solaecism, Sto. 〈◊〉, part 1. ch. 9  
Sophisms, Pla. doctr. ch. 6. Aristot. doctr. p. 1. ch. 6. Sto. doctr. p. 1. chap. 32. rejected, Sext. lib. 2. ch. 22.  
Sophist, Pla. doct. ch. 34. Arist. doct. p. 1. ch. 6.  
Sorites, Eubulides, Sto. doctrine, p. 1. ch. 32.  
Soul, Chald. lib. 1. p. 2. sect. 1. ch. 10. Thal. ch. 6. sect. 4. Socrat. ch. 5. sect. 1. Pla. ch. 8. Pla. doct. ch. 24. 25. Arist. doct. p. 2. ch. 15. p. 3. ch. 1. Sto. doct. p. 3. ch. 16. Pyth. doct. p. 3. sect. 4. ch. 7. Timaeus. Empedocl. ch. 7. Alcmaeon. Heraclitus ch. 7. sect. 4. Xenophan. ch. 2. Democrit. ch. 9 sect. 8. Protagoras. Epicur. doctrine, p. 2. sect. 3. ch. 9  
Soul of the World, Thal. Pla. doct. ch. 14. Timaeus. Heraclitus, ch. 7. sect. 1.  
Sound, Arist. doct. p. 2. ch. 17. Epic. doct. p. 2. sect. 1. ch. 15.  
Species, Arist. doct. Sto. doct. p. 1. ch. 12. doubted, Sext. denied, Stilpo, ch. 2.  
Speaking, Epicur. doctr. p. 2. sect. 3. chap. 20.  
Speculative Science, rejected, Socrat. ch. 5.  
Speech, Pla. doct. ch. 4. Arist. doctr. p. 1. chap. 3. Sto. doctrine, p. 1. ch. 10.  
Spheres, Anaximander, ch. 2. sect. 2. Arist. doct. p. 4. ch. 9 Pythag. doct. p. 2. sect. 4. ch. 3.  
Spleen, Pla. doct. ch. 23.  
Spring, Sto. doctr. p. 3. ch. 2. Pythag. doct. p. 2. sect. 4. ch. 4.  
Springs, Arist. doct. p. 2. ch. 12. see Fountains.  
Square, Pythag. doctrine p. 2. sect. 3. ch. 1.  
Stars, Chald, lib. 1. p. 2. sect. 2. c. 1. Thal. ch. 6. sect. 5. Anaximand. ch. 2. sect. 2. Anaximen. ch. 2. sect. 2. Anaxag. ch. 2. sect. 2. Archelaus, Pla. doct. ch. 14. Sto. doct. p. 3. ch. 8. Arist. doctr. p. 2. ch. 7. Pyth. doct. p. 3. sect. 4. ch. 3. Empedocles, ch. 7. Alcmaeon. Heraclitus, ch. 7. sect. 2. Xenophanes, ch. 2. Leucippus. Democritus, ch. 9 sect. 5. Epic. doct. p. 2. sect. 4. ch. 1. 2. 3. 4. 5. Worshipped, Chald. l. 1. p. 2. sect. 4. ch. 7. falling Stars, Anaxag. ch. 2. sect. 3.  
Stereometry, Pla. doct. ch. 7.  
Stones, Epic. doctrine, p. 2. sect. 3. ch. 5.  
Streaks, (Meteors) Arist. doct. p. 1. ch. 12.  
Subdivision, Sto. doct. p. 1. ch. 11.  
Subjects, Sto. doct. p. 1. ch. 14.  
Substance, Arist. doct. p. 1. ch. 2. p. 4. ch.  
Summer, Sto. doct. p. 3. ch. 2. Pyth. doct. p. 3. sect. 4. ch. 4. Empedocl. ch. 7. Heraclitus, ch. 7. sect. 2.  
Sumption, Sto. doct. p. 1. ch. 26.  
Sun, Thal. ch. 6. sect. 5. ch. 8. sect. 2. Anaximander, ch. 2. sect. 2. Anaximenes, ch. 2. sect. 2. Anaxag. c. 2. sect. 2. Archelaus. Pla. doct. ch. 14. Sto. doct. p. 3. ch. 9 Pyth. doct. p. 3. sect. 4. ch. 3. Timaeus. Hippasus. Heraclitus, ch. 7. sect. 2. Xenophanes, ch. 2. Leucippus. Democritus, ch. 9 sect. 5. Epic. doctr. p. 2. sect. 4. ch. 4. Worshipped, Chal. lib. 1. p. 2. sect. 4. ch. 4. lib. 2. p. 2. c. 4. lib. 3. p. 1. ch. 1.  
Superficies, Pla. ch. 7. Pyth. doct. p. 2. sect. 3. ch. 1.  
Supine categoremes, Sto. doct. p. 1. ch. 19  
Suspension, Sext. lib. 1.  
Syllogism, Arist. doct. p. 1. c. 4. 5. 6. doubted, Sext. lib. 2. ch. 14.  
Symbols, Pyth. doct. p. 4.  
Symbolical number, Pyth. doct. p▪ 2▪ sect. 1. ch. 4.  
Synonymous terms, Arist. doctr. p. 1. ch. 2.  
Syntax, Sto. doct. p. 1. ch. 9   

T.  
TAsting, Plat. doct. ch. 19 Arist. doct. p. 2. ch. 17. Sto. doctr. p. 3. ch. 17. Pyth. doct. p. 3. sect. 4. ch. 7. Alcmaeon. Epic. doct. p. 2. sect. 3. ch. 16.  
Teaching, and Learning, Sext. doubted, sect. lib. 3. ch. 28. 29. 30.  
Telesmes, Chald. lib. 1. p. 2. sect. 3. ch. 3. 4.  
Temperament, Arist. doct. p. 2. c. 2. Sto. doct. p. 3. ch. 13. Pyth. doct. p. 1. chap. 5. doubted, Sext. lib. 3. ch. 6.  
Temperance, Socr. ch. 5. sect. 2. Pla. doct. ch. 28. Sto. doct. p. 2. ch. 9 Pyth. doct. p. 3. sect. 1. ch. 3. Archytas. Epicur. doctrine, p. 3. ch. 12.  
Terms, Arist. doct. p. 1. ch. 2.  
Terms of Planets, Chald. lib. 1. p. 2. sect. 2. ch. 3. 4.  
Tetractys, Pyth. doct. p. 2. sect. 1. c. 8. p. 3. sect. 4. ch. 1.  
Tetrad, Pyth. doctrine, p. 2. sect. 1. ch. 8.  
Theology, Chald. lib. 1. p. 2. sect. 1. Lib. 2. p. 2. chap. 1. Plat. doctr. ch. 7.  
Theoretic Intellect, Arist. doct. Arist. doct. p. 2. ch. 23.  
Theoretic knowledge limited, Socr. ch. 5.  
Theoretic Philosophy, Plat. doct. ch. 3. 7. Pyth. doct. p. 3. sect. 3.  
Therapeutic, Pyth. doct. p. 3. sect. 5. ch. 2.  
Thesis', Arist. doct. p. 1. ch. 6.  
Theurgy, Chald. lib. 1. p. 2. sect. 3. ch. 5. 6.  
Things, Plat. ch. 8. Sto. doctr. p. 1. ch. 13.  
Thinking, Epicur. doctr. p. 2. sect. 3. ch. 18.  
Thunder, Anaximander, ch. 2. sect. 2. Anaximenes, ch. 2. sect. 3. Anaxag. ch. 2. sect. 3. Arist. doct. p. 2. c. 12. Sto. doct. p. 3. c. 2. Epic. doct. p. 2. sect. 4. ch. 10.  
Thunderbolt, Arist. doct. p. 2. c. 12. Sto. doct. p. 3. ch. 11. Epic. doct. p. 2. sect. 4. ch.  
Time, Arist. doct. p. 2. ch. 2. Sto. doct. p. 3. ch. 22. Protagoras. Epic. doct. p. 2. sect. 1. ch. 10. doubted, Sext. lib. 3. ch. 17.  
Timocracy, Plat. doct. ch. 33.  
Tone in Music, Pyth. doct. p. 2. sect. 2. ch. 2.  
Touching, Plat. doctr. ch. 19 Arist. p. 2. ch. 17. Sto. doct. p. 3. ch. 16. Pyth. doct. p. 3. sect. 4. ch. 7. Epic. doct. p. 2. sect. 3. ch. 16.  
Transition, Sto. doct. p. 1. ch. 6.  
Transference, Sto. doct. ibid.  
Transmigration of the Soul, Pyth. doctr. p. 3. sect. 4. ch. 9 Empedocles, ch. 7.  
Transposition, doubted, Sext. lib. 3. ch. 11.  
Triad, Pythag. doctr. p. 2. sect. 1. ch. 7.  
Triangle, Pythag. doctr. p. 2. sect. 3. ch. 1.  
Triplicities, Chal. lib. 1. p. 2. sect. 2. ch. 3. 4.  
Tropics, Thal. ch. 8. sect. 1. Empedocl. ch. 7.  
True and Truth, Arist. doctr. p. 4. ch. 5. Sto. doctr. p. 1. ch. 5. Parmenides, ch. 2. Epic. doct. p. 1. c. 1. doubted, Sext. lib. 2. ch. 8. 9  
Truth, or sincerity, Arist. doctr. p. 3. ch. 1.  
Typho, Arist. doct. p. 2. ch. 12. Sto. doct. p. 3. chap. 11.  
Tyranny, Pla. doct. ch. 33.   

V.  
VAcuum, Arist. doctr. p. 2. c. 4. Sto. doctr. p. 3. ch. 21. Leucippus. Democr. ch. 9 sect. 1. denied, Thal. ch. 6. sect. 5. Zeno Eleat. ch. 3.  
Veiled reason, Diodorus, ch. 2. Eubulides, Sto. doct. p. 1. ch. 32.  
Vehicle of the Soul, Chald. lib. 1. p. 2. sect. 1. ch. 10.  
Veracity, Socr. ch. 5. sect. 2.  
Venus, Pythag. doctrine, p. 2. sect. 4. ch. 4.  
Verb, Aristot. doctr. p. 1. ch. 3. Sto. doct. p. 2. ch. 9  
Vesper, Parmenides, ch. 2.  
Virtue, Socrat. ch. 5. sect. 2. Annicer. ch. 2. Menedemus, ch. 2. Pla. ch. 8. Plat. doctr. ch. 27. 28. 29. Arcesil. ch. 2. Arist. doct. p. 3. c. 1. Antisthenes', ch. 2. Sto. doctr. p. 1. ch. 1. p. 2. ch. 9 Epic. doct. p. 3. ch. 5. 7.  
Undistracted fantasy, Carneades, ch 2.  
Universe, Archelaus. Sto. doct. p. 3. ch. 5. Melissus, ch. 2. Leucippus. Epic. doctrine, p. 2. sect. 1. chap. 1. 2.  
Universals, denied, Stilpo, ch. 2.  
Universal proposition, Pla. doct. c. 5. Arist. doct. p. 1. ch. 3.  
Unzoned Gods, Chald. lib. 1. p. 2. sect. 1. ch. 8.  
Voice, Anaxag. ch. 2. sect. 5. Archelaus. Plat. ch. 8. Arist. doct. p. 1. ch. 3. p. 2. ch. 16. Sto. doct. p. 1. ch. 9 p. 3. ch. 16. Pyth. doct. p. 2. sect. 2. ch. 1.  
Voluntary motion, Epic. doct. p. 2. sect. 3. ch. 20.  
Urbanity, Socrat. ch. 5. sect. 2. Arist. doct. p. 3. ch. 1.  
Utility, Pla. doctr. ch. 27.   

W.  
WAking, Arist. doctrine, p. 2. ch. 21.  
Water, Thal. ch. 6. sect. 1. Archelaus. Aristot. doctr. p. 2. chap. 12. Sto. doct. p. 3. ch. 12. Timaeus. Emped. ch. 7. Worshipped, Chald. l. 2. p. 2. ch. 4.  
Wealth, confers nothing to pleasure, Hegesias.  
When, a Category, Aristot. doctr. p. 1. ch. 2.  
Where, a Category, Aristot. doctr. ibid.  
Whole and part, Arist. doctr. doubted, Sext. lib. 3. ch. 12.  
Will, Aristot. doct. p. 2. ch. 24.  
Wind, Anaximander, ch. 2. sect. 3. Anaxag. ch. 2. sect. 3. Aristot▪ doct. p. 2. ch. 12. Sto. doctr. p. 3. ch. 11. Democric. ch. 9 sect. 6. Epicur. doctrine, part 2. sect. 4. ch. 10.  
Winter, Sto. doct. p. 3. ch. 11. Pyth. doctr. p. 3. sect. 4. ch. 1. 4. Empedocl. chap. 7. Heraclitus, chap. 7. sect. 2.  
Wisdom, Aristot. doctrine, p. 3. chap. 1. Sto. doct. p. 1. ch. 1. Pyth. doct. p. 3. ch. 4.  
Wise man, Aristip. chap. 4. sect. 3. Hegesias, ch. 2. Anniceris, ch. 2. Theodorus, ch. 2. Antisthenes', c. 2. Sto. doct. p. 2. ch. 15.  
Words, their use, Epic. p. 1. ch. 5.  
World, Thal. ch. 6. sect. 5. Anaximander, ch. 2. sect. 1. 2. Anaxag. ch. 2. sect. 4. Pla. doct. ch. 12. 13. 14. 15. Polemo. Arist. doct. p. 2. ch. 7. Sto. doctr. p. 3. ch. 5. Pyth. doctr. p. 3. sect. 4. ch. 2. Timaeus. Empedocl. ch. 7. Heraclitus, ch. 7. sect. 1. Xenophanes, ch. 2. Democr. ch. 9 sect. 4. Zeno Eleat. ch. 3.  
Epicur. doctrine, part 2. sect. 2.  
Worship of the Gods, Stilpo, ch. 1. Pyth. doct. p. 3. sect. 2. ch. 3.   

Y.  
YEar, Thal. ch. 8. sect. 4. Plato, doct. ch. 14.  
Yielding bodies, Plat. doctrine, ch. 19  
Youth, Arist. doct. p. 2. ch. 25.   

Z.  
Zodiac, Chald. lib. 1. p. 2. sect. 2. ch. 3. Thal. chap. 8. sect. 1. Anaximander, ch. 1.  
Zoned Gods, Chald. lib. 1. p. 2. sect. 1. ch. 8.  
Zones, Thal. ch. 8. sect. 1. Sto. doctr. p. 3. ch. 12.    

A TABLE Of Authors restored, explained, and noted (or Censured) in the History of the chaldaic and Greek Philosophy.  

ANonymous Summarist of the Chaldaic Doctrine, frequently in the chaldaic Philosophy.  
Aristotle, Thal. ch. 6. sect. 1. Democr. ch. 9 sect. 6, 7, 8.  
Arnobius, Chald. p. 1. ch. 1. sect. 2.  
Basil, Plat. ch. 1. Pyth. doctr. p. 3. sect. 1. ch. 3.  
Cicero, Speusip. ch. 2. Zeno Eleat. ch. 2.  
Clemens Alexand●inus, Chald. p. 1. sect. 1. ch. 2. Pyth. ch. 24. Heracl. ch. 1. Democr. ch. 4.  
Curtius, Chald. p. 1. sect. 1. ch. 1.  
Diodorus Siculus, Chal. p. 1. sect. 2. ch. 7. Socr. ch. 1. Pyth. doctr. p 1. ch. 10.  
Diogenes Laertius, frequently in the Greek Philosophy.  
Dionysius Halycarnassaeus, Socr. ch. 16.  
Epicharmus, Pla. ch. 4.  
Etymologicum magnum, Solon, ch. 11.  
Eustathius, Pyth. doct. p. 3. sect. 3. ch. 4.  
Gregor. Nazianzenus, Pyth. ch. 22.  
Herodotus, Thales, ch. 10. Anachars. ch. 1.  
Hierocles, Euclid. ch. 3.  
Higi●●●, Thal. ch. 1.  
jamblichus, frequently in the life and Doctrine of Pythagoras.  
Marmora Arundeliana, Chilon, ch. 1. Xenoph. ch. 2.  
Nicomachus, frequently, Pyth. doctr. p. 2.  
Pliny, Pyth. ch. 20.  
Plutarch, Pyth. ch. 19  
Porphyrius, Pyth. ch. 2. 7. doctr. p. 4. ch. 1.  
Preclu●, Chald. doctr. p. 1. sect. 2. ch. 7. Thal. ch. 7. ibid. sect. 1.  
Euclid. ch. 3. Pyth. doctr. p. 2. sect. 2. ch. 2. sect. 3. ch. 2.  
Sextus Empiricus, his Pyrrhonian Hypotyposes, in the Scepticism.  
Socratic Epistles, Socr. epist. 1, 5, 6, 7. Simon. Aristip. ch. 6.  
Stobaeus, Sto. doctr.  
Strabo, Chald. p. 1. sect. 2. ch. 4. Pyth. ch. 10.  
Themistius, Pyth. ch. 19  
Timaeus, after the life of Pythagoras.  
Zoroastraean Oracles, after the Chaldaic Philosophy.   

NOTED.  
ALdobrandinus, Thal. ch. 6. sect. 4. and frequently elsewhere.  
Anonymous Author of Aristotle's life, Aristot. ch. 3, 6, 8.  
Apuleius, Pyth. ch. 2.  
Casaubon, Thal. ch. 1. Chilo, ch. 1. An●ximander, sect. 2. ch. 2. Xenoph. ch. 1.  
Eugubinus, Pla. ch. 4.  
Gassendu●, Democr. ch. 9 s●ct. 3. Epic. ch. 2.  
Kircher, Chald. p. 1. sect. 1. ch. 2. and frequently in the chaldaic Doctrine.  
Leo Allatius, Socrat. ch. 1. 12. Epist. 1. 6. Xenoph. Epist. 5. 8. Simon. Aristip. ch. 8.  
Lipsius, Zeno Eleat. ch. 2.  
Lucas Holstenius, Pyth. ch. 19  
Lucian, Tha●. ch. 13.  
Magneaus, Democr. ch. 2. 7, 8, 9 sect. 1. 2, 4. ch. 1●.  
Meibomius, Pythag. doct. p. 2. sect. 2. ch. 3, 4.  
Meursius, Thal. ch. 2. Socr. ch. 1. 12.  
Naudaeus, Chald. p. 1. sect. 1. ch. 2.  
Nunnesius, Arist. ch. 8.  
Olympiodorus, Aristot. ch. 3.  
Patricius, Chald. p. 1. sect. 1. ch. 2.  
Petavius, Thal. ch. 2. 13. Carnead. ch. 5.  
Pliny, Pyth. ch. 10. doct. p. 2. sect. 4. ch. 4.  
Ramus, Thal. ch. 7. sect. 1.  
Salmasius, Thal. ch. 5. Pla. ch. 1. Pyth. ch. 2.  
Scaliger, Chald. p. 1. sect. 2. Thal. ch. 2. Socr. ch. 1. 12.  
Selden, 〈◊〉, ch. 1. Xenoph. ch. 2.  
Sigo●ius, Thal. ch.  
Simplicius, ●yth. doctr. p. 2. sect. 4. ch. 1.  
Stephanus, Thal. ch. 10.  
Suidas, Thal. ch. 2. Zeno, ch. 6.  
Valertus Maximus, Plat. ch. 7.  
Valla, Thales chap. 10.  
Vossius, Thal. ch. 2.  
Ursinus, Chald. p. 1. sect. 1. ch. 2.  
Zoroastraean Oracles, after the Chaldaic Philosophy.   
FINIS.