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This digital edition by Joseph H Peterson! Copyright " #$$$ All rights reserved
Note:
Comments by JHP added in %&
The Chaldaick Oracles of
Zoroaster
And his Followers
With the Expositions of
Pletho and Psellus
Edited and translated to English b Tho!as "tanle
#ondon
$rinted for Tho!as %ring& '(('
)CONTENT"*
' %(ntrod)ction *&
' %Gree+ and ,atin texts on opposite pages -&
' %English translation ./&
' %Commentary by Plethon *0&
' %Commentary by Psell)s 10&
' %Con2ect)res )pon the Gree+ text o3 the 4racles -*&
%*&
THE
CHA,5A(C6 47AC,E8
49
:474A8TE7
and his 9ollowers
NOTE":
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[Introduction]
The most considerable remains of the Chaldaick Philosophy are
those Oracles which goe under the name of Zoroaster; Some indeed
condemn them as supposititious,
a
forged by some Pseudo-Christian
reek; !perhaps the rather, because
b
, The followers of Prodicus the
"eretick, boasted that they had the secret #ooks of Zoroaster$% #ut
this seems lesse probable, in regard they lye dispersed amongst
se&eral 'uthors; nor are they to be neglected, in that they ha&e been
held in great &eneration by the Platonick Philosophers$ (hich
sufficiently also argues that they are none of the (ritings charged
by
c
Porphyrius )Porphyry* upon the nosticks, as forged by them
under the name of Zoroaster, since those !as he acknowledgeth%
were by the Platonick Philosophers, !of whom he instanceth
Plotinus and 'melius% re+ected and demonstrated to be spurious and
suppositious$
a$ #e,a$
b$ Clam$ Strom$
c$ &it$ plotin$
Some argue that they are not Chaldaick, because many times
accommodated to the reek Style; #ut there are in them many so
"arsh and -.otick -.pressions, as disco&er them to be Originally
forein; and where they agree in Terms with that which is proper to
the reek Philosophy, we may say of them as
d
/amblichus
)0amblichus* upon another Occasion, !on the (ritings that go under
the 1ame of "ermes Trismegistus% as they are published under the
1ame of Zoroaster, so also they contain the 2octrine of Zoroaster,
though they fre3uently speak in the style of the reeks; for they
were Translated out of Chaldee into reek by persons skilfull in the
reek Philosophy$
d$ de Myst. gypt.
To perswade us that they are genuine, and not of reekish
0n&ention, )4*
e
5irandula )Pico 5irandola* professeth to 6icinus
)6icino*, that he had the Chaldee Original in his possession, 0 was
!saith he% forcibly taken off from other things, and instigated to the
'rabick and Chaldaick 7earning by certain #ooks in both those
7anguages, which came to my "ands, not accidentally, but
doubtlesse by the 2isposall of od in fa&our of my Studies$ "ear
the inscriptions, and you will belie&e it$ The Chaldaick #ooks, !if
they are #ooks and not rather Treasures% are, The Oracles of 'ben
-sra, Zoroaster and 5elchior, 5agi8 in which those things which
are faulty and defecti&e in the reek, are 9ead perfect and entire$
There is also, !adds he% an -.position by the Chald:an (ise-men
upon these Oracles, short and knotty )difficult*, but full of
5ysteries; There is also a #ook of the 2octrines of the Chaldaick
Theology, and upon it a 2i&ine and copious 2iscourse of the
Persians, r:cians, and Chald:ans; Thus 5irandula, after whose
2eath these #ooks were found by 6icinus, but so worn and illegible
that nothing could be made out of them;
e$ -pist$
6urther, To confirm that these Oracles were !as we said% Translated
into reek by persons skilfull in the reek Philosophy, let us call to
mind that #erosus
f
introduced the writings of the Chaldeans
concerning 'stronomy and Philosophy amongst the r:cians; and
that /ulian the Son, a Chaldean Philosopher,
g
(rote Theurgick
Oracles in ;erse, and other secrets of that Science8 and probably, if
these were no part of that Chaldaick 7earning which #erosus first
f$ /oseph contra 'pion$ 0$
g$ Suid$ in &oce /ulianus$
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render'd in Greek, they yet might be some of the Theurgick Oracles
(for such the Title speaks them) of Julian; for some of them are
cited by Proclus as such !rom the accompt "hich #irandula $Pico
#irandula% gi&es of those in his possession, to "hich "ere added a
'omment, and a (iscourse of the (octrines of the 'haldaick
Theology, it might be con)ectur'd, that "hat is deli&er'd to us by
Pletho and Psellus, "ho besides the Oracles, gi&e us a comment on
them, together "ith a 'haldaick summary, "as e*tracted out of that
+uthor "hich #irandula describes to ha&e been of the same ,ind
and #ethod, but much more Perfect and 'opious
This Title of Oracles "as perhaps not gi&en to them only
#etaphorically to e*press the (i&ine -*cellence of their (octrine,
but as concei&ed indeed to ha&e been deli&er'd by the Oracle it self;
for
h
.tephanus testifies that the 'hald/ans had an Oracle "hich
they held in no lesse 0eneration than the Greeks did theirs at
(elphi1 This Opinion may be confirmed by the high Testimonies
"hich the Platonick Philosophers gi&e of them, calling them
i
the
+ssyrian Theology re&ealed by God, and the Theology deli&er'd by
God +nd Proclus else"here ha&ing cited as from the Gods, one of
these Oracles "hich speaks of the 2deas, (a Platonic (octrine) adds,
that hereby the Gods declared the subsistence of 2deas, 3and
ac3uiesceth as satisfied in that the Gods themsel&es ratifie the
contemplations of Plato
h (e urb
i Procl in Tim
.ome of these Oracles "hich escaped the in)uries of time, "ere first
publish'd by 4udo&icus Tiletanus, anno 5678 at Paris; together
"ith the commentaries of Gemislus Pletho, under the Title of $p 6%
the Magical Oracles of the Magi descended from Zoroaster, the
same "ere after"ards Translated and put forth by Jacobus
#arthanus, and lastly together "ith the comment of Psellus also, by
Johannes Opsop/us at Paris 579:
These by !ranciscus Patricius "ere enlarged "ith a plentifull
+ddition out of Proclus, ;ermias, .implicius, (amascius, .ynesius,
Olympiodorus, <icephorus, and +rnobius1 encreasing them
k
by his
o"n accompt, to 8=> and reducing them for the better perspicuity
to certain general ;eads, put them forth and Translated them into
4atine anno 56?8
k @oi pag > b
They "ere after"ards put forth in 4atin by
l
Ottho ;eurnius, anno
575? under the Title of The sincere Magical Oracles of Zoroaster
King of Bactria, and Prince of the Magi; but ;eurnius under the
pretence of putting
m
them into good Latin, (as he calls it) and
polishing them with a rougher ile, hath patch'd up and corrupted
"hat Patricius deli&er'd faithfully and sincerely, endea&oring to put
these !ragments into a 'ontinued (iscourse, "hich in themsel&es
are nothing 'oherent but (ispersed amongst se&eral +uthors
l Philos barbar
m pag
Patricius indeed hath taken much 4earned pains in the 'ollection of
them; but "ith lesse Aegard to their #easures and <umbers, and
(as from thence may be sho"n) sometimes of the Bords
themsel&es1 nor is there any certain means to redresse this
Omission, by comparing them "ith the +uthors out of "hich he
took them, since fe" of those are e*tant, neither doth he (as he
professeth to ha&e done) affi* the <ames of the +uthors to the
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se&eral !ragments, e*cept to some fe" at the beginning; ;o"e&er,
"e shall gi&e them here according to his -dition, that being the
most perfect; together "ith such +dditions as "e meet "ithall else
"here, and some 'on)ectures to supply the (efect "e mention'd
+nd "hhereas many of these Oracles are so Hroken and Obscure,
that they may at first sight seem rather Aidiculous than Beighty,
yet he "ho shall consider, that as many of them as are e*plain'd by
Pletho, Psellus, and others, "ould "ithout those -*plications seem
no lesse absurd than the rest, but being e*plain'd disclose the
4earning of the 'hald/ans in a profound and e*traordinary manner,
"ill easily belie&e all the rest (e&en those "hich appear least
intelligible) to be of the same kind, and conse3uently ought no
more to ha&e been omitted than any of the rest
$=G%
THE ORACLES OF
ZOROASTER
Collected by
Franciscus Patricius.
MONAD. DAD. TR!AD.
Bhere the Paternal Monad is
The Monad is enlarged, "hich generates t"o
!or the Duad sits by him, and glitters "ith 2ntellectual .ections
+nd to go&ern all Things, and to Order e&ery thing not Ordered,
!or in the "hole Borld shineth the Triad, o&er "hich the Monad Aules
This Order is the beginning of all .ection
!or the #ind of the !ather said, that +ll things be cut into three,
Bhose Bill assented, and then +ll things "ere di&ided
!or the #ind of the -ternal !ather said into three,
Go&erning all things by the #ind
+nd there appeared in it $the Triad% 0irtue and "isdome,
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And Multiscient Verity.
This Way floweth the shape of the Triad, being pr-existent.
Not the first !ssence" but where they are #easured.
$or thou #ust concei%e that all things ser%e these three &rinciples.
The first 'ourse is sacred, but in the #iddle,
Another the third, a(rial) which cherisheth the !arth in fire.
And fountain of fountains, and of all fountains.
The Matrix containing all things.
Thence abundantly springs forth the *eneration of #ulti%arious Matter.
Thence extracted a prester the flower of glowing fire,
$lashing into the 'a%ities of the Worlds+ for all things fro# thence
,egin to extend downwards their ad#irable ,ea#s.
FATHER. M!ND.
The $ather hath snatched away hi#self+ neither
-ath he shut up his own fire in his .ntellectual &ower.
$or the $ather perfected All things, and deli%er/d the# o%er to the second Mind,
Which the whole 0ace of Men calls the $irst.
1ight begotten of the $ather) for he alone
23"
-a%ing cropt the flower of the Mind fro# the $athers Vigour.
$or the paternal self-begotten Mind understanding his" Wor4,
5owed in all the firey ,ond of 1o%e,
That all things #ight continue lo%ing for e%er.
Neither those things which are intellectually context in the light of the $ather in All things.
That being the !le#ents of the World they #ight persist in 1o%e.
$or it is the ,ound of the paternal 6epth, and the $ountain of the .ntellectualls.
Neither went he forth, but abided in the paternal 6epth,
And in the Adytu# according to 6i%inely-nourished silence.
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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 ivision and Indivisible.
!y Mind he contains the Intelligibles, but introduceth Sense into the Worlds.
!y 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 e%ists not without it.
&hese are Intellectuals, and Intelligibles, which being understood, understand.
For the Intelligible is the Ailment of the Intelligent.
'earn the Intelligible, since it e%ists beyond the Mind.
And of the Mind which moves the (mpyr)al *eaven.
For the Framer of the fiery World is the Mind of the Mind.
+ou who ,now certainly the supermundane paternal epth.
&he Intelligible is predominant over all Section.
&here is something Intelligible, which it behooves thee to understand with the flower of the Mind.
For if thou enclinest thy Mind, thou shalt understand this also$
+et understanding something "of it# thou shalt not understand this wholly$ for it is a Power
-f .ircumlucid Strength, glittering with Intellectuall Sections. "/aies# "rays 01*P#.
!ut it behooves not to consider this Intelligible with 2ehemence of Intellection,
!ut with ample flame of the ample Mind, which measureth all things
(%cept this Intelligible3 but it behooves to understand this.
"45#
For if thou enclinest thy Mind, thou shalt understand this also,
6ot fi%edly, but having a pure turning (ye "thou must#
(%tend the empty Mind of thy Soul towards the Intelligible,
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That thou mayst learn the Intelligible, for it exists beyond the Mind.
But every Mind undeerstands this God; for the Mind is not
Without the Intelligible, neither is the Intelligible without the Mind.
To the intellectual resters of the Intellectual fire, all things
By yielding are subservient to the !ersuasive "ounsel of the #ather.
$nd to understand, and alwayes to remain in a restlesse Whirling.
#ountains and rinci!les; to turn, and alwayes remain in a restlesse Whirling.
But insinuating into Worlds the %enerable &ame in a slee!lesse whirling,
By reason of the terrible menace of the #ather.
'nder two Minds the (ife)generating fountain of *ouls is contained;
$nd the Ma+er, who self)o!erating framed the World.
Who s!rang out of the first Mind.
"loathing fire with fire, binding them together to mingle.
The fountainous "raters !reserves the flower of his own fire.
,e glittereth with Intellectual *ections, and filled all things with (ove.
(i+e swarms they are carried, being bro+en,
$bout the Bodies of the World.
That things unfashioned may be fashioned,
What the Mind s!ea+s, it s!ea+s by understanding.
ower is with them, Mind is from ,er.
JYNGES. IDAS. PRINCIPLES.
These being many ascend into the lucid Worlds.
*!ringing into them, and in which there are three To!s.
Beneath them lies the chief of Immaterialls.
rinci!les which have understood the intelligible Wor+s of the #ather.
-isclosed them in sensible Wor+s as in Bodies;
Being .as it were/ the #erry)men betwixt the #ather and Matter.
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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 d!a"s# and flying out of one fountain
They s$ring forth# for from the Father %as the Counsel and &nd,
'y %hich they are connected to the Father, by alternate
(ife from se)eral Vehicles.
'ut they %ere di)ided, being by intellectual fire distributed
nto other intellectuals* for the +ing did set before the multiform World
An intellectual, incorru$table ,attern# this ,rint through the World he $romoting, of %hose form
According to %hich the World a$$eared
'eautified %ith all -inds of d!a"s# of %hich there is one fountain,
./01
Out of %hich come rushing forth others undistributed,
'eing bro-en about the 'odies of the World, %hich through the )ast 2ecesses,
(i-e s%arms are carried round about e)ery Way.
ntellectual Notions from the $aternal fountain cro$$ing the flo%er of fire.
n the ,oint of slee$lesse time, of this $rimigenious dea.
The first self3budding fountain of the Father budded.
ntelligent Jynges do 4themsel)es5 also understand from the father*
'y uns$ea-able Counsels being mo)ed so as to understand.
HECATE. SYNOCHES. TELETARCHS.
For out of 6im s$ring all
m$lacable Thunders, and the ,rester3recei)ing ca)ities
Of the ntirely3lucid strength of Father3begotten Hecate.
And 6e %ho beguirds 4viz.5 the flo%er of fire, and the strong
7$irit of the ,oles fiery abo)e.
6e ga)e to his ,resters that they should guard the To$s.
Mingling the $o%er of his o%n strength in the Synoches,
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Oh how the World hath Intellectual guides inflexible!
Because she is the Operatrix, because she is the Dispensatrix of Life-giving fire.
Because also it fills the Life producing bosoe of Hecate.
!nd instills in the Synoches the enliving strength
Of potent fire.
But the" are #uardians of the Wor$s of the %ather.
%or he disguises hiself, possessing
&o be cloathed with the 'rint of Iages.
&he Teletarchs are coprehended with the Synoches.
&o these Intellectual 'resters of Intellectual fire,
!ll things are subservient.
But as an" as serve the (aterial Synoches
)aving put on the copleatl"-ared *igour of resounding Light.
With triple strength fortif"ing the +oul and the (ind.
&o put into the (ind the +"bol of *ariet".
!nd not to wal$ dispersedl" on the ,p"r-al .hannels/
But stiffel"
&hese frae indivisibles, and sensibles,
!nd .orporifores, and things destin0d to atter.
SOUL. NATURE.
%or the +oule being a bright fire, b" the power of the %ather
1eaines Iortall, and is (istris 2(istress -3)'4 of Life/
!nd possesseth an" .oplections of the .avities of the World5
%or it is in Iitation of the (ind/ but that which is born hath soething of the Bod".
2674
&he .hannels being interix8d, she perfors the Wor$s of incorruptible %ire
9ext the paternal .onceptions I :the +oul; dwell/
War, heating, all things/ for he did put
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The Mind in the Soul, the Soul in the dull Body.
Of us the Father of Gods and Men imposed,
Abundantly animating Light, Fire, ther, orlds.
For natural or!s "o#e$ist %ith the &ntelle"tual Light of the Father, for the Soul %hi"h adorn'd the
great
(ea)en, and adorning %ith the Father.
But her (orns are fi$ed abo)e,
But about the shoulders of the Goddesse, immense *ature is e$alted.
Again, indefatigable *ature "ommands the orlds and or!s.
That (ea)en dra%ing an +ternal ,ourse may run.
And the s%ift Sun might "ome about the ,enter as he useth.
Loo! not into the fatal *ame of this *ature.
THE WORLD.
The Ma!er %ho Operating by himself framed the orld.
And there %as another Bul! of fire,
By it self operating all things that the Body of the orld might be perfe"ted
That the orld might be manifest, and not seem Membranous.
The %hole orld of Fire, ater, and +arth,
And all#nourishing ther
The une$pressible at"h#%ords of the orld.
One Life by another from the distributed ,hannels.
-assing from abo)e to the opposite -art,
Through the ,enter of the +arth. and another fifth Middle/
Fiery ,hannel, %here it des"ends to the material ,hannels.
Life#bringing fire.
Stirring himself up %ith the goad of resounding Light.
Another fountainous, %hi"h guides the +mpyr0al orld.
The ,enter from %hi"h all 1Lines2 %hi"h %ay soe)er are e3ual.
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For the paternal Mind sowed Symbols through the World.
For the Center of every one is carried betwixt the Fathers.
For it is in Imitation of the Mind, but that which is born hath something of the ody.
HEAVEN.
For the Father congregated seven Firmaments of the World!
Circumscribing "eaven in a round figure.
"e fixed a great Company of inerratic# Stars.
$nd he constituted a Septenary of erratic# $nimals.
%lacing &arth in the middle, and the Water in the middle of the &arth,
'(()
*he $ir above these.
"e fixed a great Company of inerratic Stars,
*o be carried not by laborious and troublesome *ension,
ut a settlement which hath not &rror,
"e fixed a great Company of inerratic Stars,
Forcing fire to fire.
*o be carried by a Settlement which hath not &rror.
"e constituted them six! casting into the midd+st,
*he fire of the Sun,
Suspending their ,isorder in well-ordered .ones.
For the /oddesse brings forth the great Sun, and the bright Moon.
0 1ther, Son, Spirit, /uides of the Moon and of the $ir!
$nd of the solar Circles, and of the Monthly clashings,
$nd of the $erial 2ecesses.
*he Melody of the 1ther, and of the %assages of the Sun, and Moon, and of the $ir
$nd the wide $ir, and the .unar Course, and the %ole of the Sun.
Collecting it, and receiving the Melody of the 1ther,
$nd of the Sun, and of the Moon, and of all that are contained in the $ir.
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Fire, the Derivation of fire, and the Dispenser of fire;
His Hair pointed is seen by his native Light;
Hence comes Saturn.
The Sun Assessor beholding the pure ole;
And the !therial "ourse, and the vast #otion of the #oon
And the Aerial flu$ions.
And the great Sun, and the bright #oon.
TIME.
The #undane %od; !ternal, &nfinite.
'oung, and (ld, of a Spiral form.
And another fountainous, )ho guides the *mpyr+al Heaven.
SOUL. BODY. MAN.
&t behooves thee to hasten to the light, and to the beams of the Father;
From )hence )as sent to Thee a Soul cloathed )ith much #ind.
These things the Father conceived, and so the mortal )as animated.
For the paternal mind so)ed Symbols in souls;
,eplenishing the Soul )ith profound Love.
For the Father of the %ods and #en placed the #ind in the Soul;
And in the -ody he established 'ou.
For all Divine things are &ncorporeal.
-ut bodies are bound in them for your sa.es.
&ncorporeals not being able to contain the bodies.
/012
-y reason of the "orporeal 3ature in )hich you are concentrated.
And they are in %od, attracting strong flames.
Descending from the Father, from )hich descending, the Soul
"rops of *mpyreal fruits the soul4nourishing flo)er.
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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 um!er"
#ertainly, these are superlatively !lessed a!ove all
Souls; they are sent forth from $eaven to %arth,
And those rich Souls which have une&pressi!le fates;
As many of them '( )ing* as proceed from shining Thee, or from
Jove $imself, under the strong power of 'his* thread"
+et the ,mmortal Depth of thy Soul !e predominant; !ut all thy eyes
%&tend upward"
Stoop not down to the dark World,
-eneath which continually lies a faithlesse Depth, and $ades
Dark all over, s.uallid, delighting in ,mages, unintelligi!le,
/r0cipitous, #raggy, a Depth; alwayes 1olling,
Alwayes espousing an (pacous idle !reathlesse -ody"
And the +ight2hating World, and the winding currents,
-y which many things are swallowed up"
Seek /aradise;
Seek thou the way of the Soul, whence or !y what (rder
$aving served the -ody, to the same place from which thou didst flow"
Thou must rise up again, 3oyning Action to sacred speech,
Stoop not down, for a precipice lies !elow the %arth;
Drawing through the +adder which hath seven steps, !eneath which is the Throne of ecessity,
%nlarge not thou thy Destiny"
The soul of 4en will in a manner clasp 5od to her self;
$aving nothing mortal, she is wholly ine!riated from 5od6
For she !oasts $armony, in which the mortal -ody e&ists"
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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 oul stretch the rains of fire.
The fire!glowing Cogitation hath the first rank.
"or the Mortal approaching the fire, shall have #ight of $od.
"or to the slow Mortal the $ods are swift.
The "uries are stranglers of Men.
The burgeons, even of ill matter, are profitable and good.
#et hope nourish thee in the fiery %ngelical &egion.
'ut the paternal Mind accepts not her will,
(ntill she go out of )blivion, and pronounce a *ord,
Inserting the rememberance of the pure paternal ymbol.
+,-.
To these he gave the docible Character of #ife to be comprehended.
Those that were asleep he made fruitful by his own strength.
/efile not the pirit, nor deepen a uperficies.
#eave not the /rosse of matter on a 0r1cipice.
'ring her not forth, lest going forth she have something.
The souls of those who 2uit the 'ody violently, are most pure.
The ungirders of the oul, which give her breathing, are easie to be loosed.
In the side of sinister Hecate, there is a fountain of 3irtue4
*hich remains entire within, not omitting her 3irginity.
) Man the machine of boldest 5ature6
ub7ect not to thy Mind the vast measures of the Earth4
"or the plant of Truth is not upon Earth.
5or measure the Measures of the un, gathering together Canons4
8e is moved by the Eternal *ill of the "ather, not for thy sake.
#et alone the swift course of the Moon4 she runs ever by the impulse of 5ecessity.
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The progression of the Stars was not brought forth for thy sake.
The therial wide flight of Birds is not veracious.
And the Dissections of Entrails and Victis! all these are toyes!
The supports of gainfull cheats" fly thou these!
#f thou intend to open the sacred $aradise of $iety
%here Virtue! %isdoe! and &'uity are assebled.
(or thy Vessel the Beasts of the Earth shall inhabit.
These the Earth bewails! even to their )hildren.
DMONS. RITES.
*ature persuades there are pure Dons"
The burgeons! even of ill atter! are profitable and good!
But these things # revolve in the recluse Teples of y ind!
E+tending the like fire sparklingly into the spacious Air
,r fire unfigured! a voice issuing forth.
,r fire abundant! whi--ing and winding about the Earth!
But also to see a .orse ore glittering than /ight.
,r a Boy on 0thy1 shoulders riding on a .orse!
(iery or adorned with 2old! or devested!
,r shooting and standing on 0thy1 shoulders.
#f thou speak often to e! thou shalt see absolutely that which is spoken3
(or then neither appears the )oelestial concave Bulk!
*or do the Stars shine" the /ight of the 4oon is cover5d!
The Earth stands not still! but all things appear Thunder.
#nvoke not the self6conspicuous #age of *ature"
(or thou ust not behold these before thy Body be initiated.
%hen soothing souls they alwayes seduce the fro these 4yteries.
)ertainly out of the cavities of the Earth spring Terrestial Dogs!
0781
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Which show no true signe 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 unspeaable power in !ites.
When thou seest a sacred fire without form,
"hining flashingly through the #epths of the World,
$ear the voice of Fire.
%&'(
PLETHO [Plethon]
HIS
EXPOSITION
Of the more obscure passages in these Oracles
%For a translation of )lethon*s Summary of the Doctrines of Zoroaster and Plato see #arien +. #e,olt, *George
Gemistos )lethon on God- $eterodo.y in #efense of /rthodo.y*.(
0"ee thou the way of the "oul, whence or by what /rder
$aving served the body, to the same order from which thou didst flow.
1hou mayst rise up againe; 2oyning action to sacred speech.0 3
1he Magi that are followers of 4oroaster, as also many others, hold that the $uman "oul is
immortal; and descended from above to serve the mortal ,ody, that is, to operate therein for a
certain time; and to 5nimate, and 5dorn it to her power; and then returns to the place from which
she came. 5nd whereas there are many Mansions there for the "oul, one wholly6bright, another
wholly dar, others betwi.t both, partly6bright, partly6dar- 1he "oul, being descended from that
which is wholly6bright, into the ,ody, if she perform her /ffice well, runs bac into the same
place; but if not well, she retires into worse Mansions, according to the things which she hath done
in Life. 1he /racle therefore sayeth, seek thou the Souls path, or the way by which the "oul
flowed into thee; or by what course 7viz of Life8 having performed thy charge toward the ,ody,
thou mayst Mount up to the same place from which thou didst flow down, viz. the same 1rac of
the "oul, joyning action to sacred speech. ,y sacred speech, he understands that which concerns
#ivine Worship; by action, #ivine !ites. 1he /racle therefore sayeth, that to this 9.altation of the
"oul, both speech concerning #ivine Worship 7)rayers,8 and !eligious !ites 7"acrifices8 are
re:uisite.
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[38]
"Stoop not down, for a prcipice lies below on the Earth,
Drawing through the Ladder which hath seven steps beneath which
!s the "hrone of #ecessit$%" &
'e calls the Descention into wic(ednesse, and )iser$, a *recipice the "errestrial and +ortasl
,od$, the Earth- for b$ the Earth he understands )ortal #ature, as b$ the fire fre.uentl$ the
Divine b$ the place with seven /a$es, he )eans 0ate dependant on the *lanets, beneath which
there is seated a certain dire and unalterable #ecessit$- "he 1racle therefore adviseth, that thou
stoop not down towards the )ortal ,od$, which being Sub2ect onl$ to the 0ate, which proceeds
fro) the *lanets, )a$ be rec(on3d a)ongst those things which are at our 4rbitre)ent- for thou
wilt be unhapp$ if thou stoop down wholl$ to the ,od$, and unfortunate and continuall$ failing of
th$ Desires, in regard of the #ecessit$ which is anne53d to the ,od$%
"0or th$ 6essel the ,easts of the Earth shall inhabit%" &
"he Vessel of th$ Soul, that is this )ortal ,od$, shall be inhabited b$ /or)s and other vile
7reatures%
"Enlarge not "hou th$ Destin$%" &
Endeavour not to encrease th$ 0ate, or to do )ore then is given thee in charge, for thou wilt not be
able%
"0or nothing proceeds fro) the paternal principalit$ i)perfect%" &
0or fro) the paternal *ower, which is, that of the suprea) 8od, nothing proceedeth i)perfect, so
as thou th$ selfe )ightest co)pleat it for all things proceeding fro) thence are perfect as
appears, in that the$ tend to the perfection of the 9niverse%
",ut the *aternal +ind accepts not her will,
9ntill she go out of 1blivion, and pronounce a /ord,
!nserting the re)e)brance of the pure paternal S$)bol%" &
"he *aternal +ind, :viz. the Second 8od and read$ +a(er of the Soul; ad)its not her /ill or
Desire untill she co)e out of [3<] the 1blivion, which she contracted b$ 7onne5ion with the ,od$
and untill she spea( a certain /ord, or conceive in her thoughts a certain Speech, calling to
re)e)brance the paternal Divine S$)bol or /atch=word, this is the pursuit of the good which the
Soul calling to re)e)brance, hereb$ beco)es )ost acceptable to 'er +a(er%
"!t behooves thee to hasten to the Light, and to the bea)s of the 0ather-
fro) whence there was sent to thee a Soul endued with )uch )ind%" &
"he Light and splendour of the 0ather is that +ansion of the Soul which is circu)lucid, fro)
whence the Soul arra$3d with )uch of )ind was sent hither, wherefore /e )ust hasten to return
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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 dorn her, not only not adorn her, but also
blemish themselves by Living wic!edly" moreover the #ic!ednesse of the $arents is transmitted
to the Children, corru%ted by them through ill Education.
"The unguirders of the Soul, which give her breathing, are easie to be
loosed." /
The &easons which e'%ell the Soul from #ic!ednesse, and give her breathing, are easie to be
untied" and the (blivion which !ee%s them in, is easily %ut off.
")n the side of the sinister bed there is a fountain of *irtue+
#hich remains entire within" not emitting her *irginity" /
)n the left side of thy ,ed, there is the $ower or -ountain of *irtue, residing wholly within, and
never casting off her *irginity, or Nature void of $assion+ for there is alwayes in us the %ower of
*irtue without %assion which cannot be %ut off" although her Energy or ctivity may be
interru%ted+ he saith the %ower of *irtue is %laced on the left side, because her ctivity is seated
on the ./01 right+ by the ,ed is meant the seat of the Soul, sub2ect to her several 3abits.
"The soul of 4an will, in a manner, clas% 5od to her self.
3aving nothing mortal, she is wholly inebriated from 5od
-oir she boasts 3armony, in which the mortal ,ody consists." /
The human Soul ill in a manner clasp !od, and 2oyn him strictly to her self, 6who is her
continual 7efence8 by resembling him as much as she can %ossibly" having nothing mortal within
her, she is holly drench"d in Divinity, or re%lenished with 7ivine goods, for though she is fetter9d
to this mortal ,ody, yet she glories in the #armony or :nion in hich the mortal $ody e%ists" that
is, she is not ashamed of it, but thin!s well of her self for it" as being a Cause, and affording to the
:niverse, that, s 4ortals are united with immortals in 4an, So the :niverse is adorned with one
3armony.
",ecause the Soul being a bright fire by the %ower of the -ather"
&emains immortal, and is 4istresse of Life,
nd %ossesseth many Com%letions of the cavities of the #orld." /
The second 5od, who first before all other things %roceeded from the -ather and su%ream 5od,
these (racles call all along, The poer of the &ather, and his intellectual Poer' and the paternal
(ind. 3e sayeth therefore, that the Soul procreated by this poer of the &ather' is a bright fire,
that is, a 7ivine and )ntellectual Essence, and persisteth immortal through the 7ivinity of its
Essence, and is (istresse of )ife, vi;. of her self, %ossessing Life which cannot be ta!en away
from her" for, how can we be said to be 4asters of such things, as may be ta!en from us, seeing
the use of them is only allowed us< but of those things which cannot be ta!en from us, #e are
absolute 4asters+ The Soul according to her own Eternity, possesseth many *ooms in the
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$=gina >? de @A The Chaldaic! (racles of Boroaster 6Stanley, >CC>8
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Receptacles of the +orld, or divers places in the World, which according as she hath led her Life
past is allotted to every One.
[41]
"See !aradise." "
#he circ$%l$cid &ansion of the So$l.
"'efile not the Spirit nor deepen a S$perficies." "
#he (ollowers of !ythagoras and !lato conceive the So$l to )e a S$)stance not wholly separate
fro% all *ody, nor wholly inseparate+ )$t partly separate, partly inseparate+ separa)le potentially,
)$t ever inseparate act$ally. (or they assert three inds of (or%s, One wholly separate fro%
%atter, the S$percelestial ,ntelligences+ another wholly insepara)le fro% %atter, having a
S$)stancw not s$)sistent )y it self )$t dependant on %atter+ together with which &atter, which is
so%ti%e dissolved )y reason of its nat$re s$)-ect to &$tation, this ind of So$l is dissolved also
and perisheth. this ind they hold to )e wholly irrational. *etwi/t these they place a %iddle ind,
the rational So$l, differing fro% the S$percelestiall ,ntelligences, for that it alwayes co0e/ists
which &atter+ and fro% the irrational ind, for that it is not dependant on %atter+ )$t, on the
contrary, %atter it is depentant on it, and it hath a proper s$)stance potentially s$)sistent )y it self+
it is also indivisi)le, as well as the s$percelestial ,ntelligences, and perfor%ing so%e wors in
so%e %anner allyed to theirs, )eing it self also )$sied in the nowledge and conte%plation of
)eings even $nto the S$pre%e 1od, and for this reason is incorr$pti)le. #his ind of So$l is
alwayes co0e/istent with an 2theriai *ody as it3s Vehiculum, which she )y contin$al
appro/i%ation %aeth also i%%ortal. neither is this her 4ehic$l$% inani%ate in it selfe, )$t is it
self ani%ated with the other species of the So$l the irrational, 5which the Wise call the ,%age of
the rational So$l6 adorned with (antasie and Sense which seeth and hears it self whole thro$gh
whole, and is f$rnished with all the Senses and with all the rest of the irrational fac$lties of the
So$l. #h$s )y the principal fac$lty of this *ody, !hantasie, the rational So$l, is contin$ally -oyned
to s$ch a *ody and )y s$ch a *ody so%eti%es the h$%ane So$l is -oyned with a &ortal *ody )y a
certain affinity of 7at$re, the whole )eing infolded in the whole enlivening Spirit of the 8%)ryon.
#his 4ehic$l$% it selfe )eing of the nat$re of a Spirit. #he '9%ons So$ls differ not %$ch fro%
the h$%ane, onely they are %ore no)le and $se %ore no)le 4ehicles. &oreover, they cannot )e
%ingled with corr$pti)le 7at$re. Liewise the So$ls of the Starres are %$ch )etter than the
'9%ons, and $se )etter 4ehic$les+ are *odies splendid )y reason of the greatnesse of the
operative fac$lty. #hese 'octrines concerning the So$l the &agi, followers of :oroastres, see% to
have $sed long )efore. 'efile not this ind of Spirit of the So$l, sayeth the Oracle, nor deepen it
)eing a s$perficies+ ;e calls it S$perficies, not as if it had not a triple 'i%ension [4<] for it is a
*ody, )$t to signifie its e/traordinary rarity. nor %ae it )eco%e grosse )y accession of %ore
%atter to its *$l. for this Spirit of the So$l )eco%es grosse, if it declines too %$ch towards the
%ortal *ody.
"#here is a roo% for the ,%age also in the circ$%l$cid place." "
;e calls the ,mage of the So$l that part which )eing it self voyd of irrational, is -oyned to the
rational part, and depends $pon the 4ehicle thereof. now he saith that this ind of ,mage hath a
part in the circumlucid *egion+ for the So$l never layeth down the 4ehicle adherent to her.
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"Leave not the drosse of %atter on a !recipice." "
;e calls the %ortal *ody the Drosse of matter, and e/horteth that We neglect it not )eing ill
affected, )$t tae care of it whilst it is in this life, to preserve it in ;ealth as %$ch as possi)le, and
that it %ay )e p$re, and in all things else correspond with the So$l.
"@arry not forth, lest going forth she have so%ething." "
-arry not forth, %eaning the So$l, o$t of the %ortal *ody lest by going forth tho$ inc$rre so%e
danger, i%plying as %$ch as to carry her forth )eyond the lawes of 7at$re.
",f tho$ e/tend the fiery %ind to the wor of !iety, tho$ shalt preserve the
fle/i)le *ody." "
.%tending up thy divine (ind to the .%ercise of Piety or to religio$ Rites, and thou shalt preserve
the mortal $ody %ore so$nd )y perfor%ing these Rites.
"@ertainly o$t of the cavities of the 8arth spring terrestrial 'ogs+
Which show no tr$e signe to %ortal &an." "
So%eti%es to %any initiated !ersons there appear, whilst they are sacrificing, so%e Epparitions in
the shape of Doggs and several other fig$res. 7ow the Oracle saith, that these issue out of the
*eceptacles of the .arth, that is, o$t of the terresrial and %ortal *ody, and [4H] the irrational
!assions planted in it which are not yet s$fficiently adorned with Reason, these are Epparitions of
the passions of the So$l in perfor%ing divine Rites+ %eer appearances having no s$)stance, and
therefore not signifying any thing true.
"7at$re perswadeth that '9%ons are p$re+
#he )o$rgeons even of ill %atter, are profita)le and good." "
/ature or nat$ral Reason persadeth that D0mons are Sacred, and that all things proceeding
fro% 1od who is in hi%self good are beneficial+ and the very bloomings of ill (atter, or the for%s
dependant $pon &atter are s$ch. also he calls &atter ill, not as to it3s s$)stance, for how can the
s$)tance )e )ad the )loo%ings whereof are )eneficial and goodI )$t for that it is raned last
a%ong the s$)stance+ and is the least participant of good, which littlenesse of good is here e/prest
)y the Word ill. now the Oracle %eanes that if the )loo%ings of ill %atter viJ. of the last of
s$)stances are good, %$ch %ore are the '9%ons s$ch, who are in an e/cellent Ran as partaing
of rational 7at$re and )eing not %i/ed with %ortal 7at$re.
"#he f$ries are Stranglers of &en." "
The furies or the 4indictive '9%ons clasp &en close, or restain and drive the% fro% 4ice and
e/cite the% to 4ert$e.
"Let the i%%ortal depth of the so$l )e pr9do%inan+ )$t all thy 8yes
8/tend K$ite $pward" "
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!=gina <B de <? #he @haldaic Oracles of :oroaster 5Stanley, 1AA16
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Let the divine depth of thy Soul governe, and lift thou all thy Eyes or all thy knowing faculties
Upward.
"O Man, the machine of boldest Nature" /
e calls Man the Machine of boldest Nature, because he attem!ts great things.
""f thou s!eak often to me, thou shalt see absolutely that which is s!oken#
$or there neither a!!ears the c%lestial concave bulk# &''(
Nor do the )tars shine* the light of the Moon is covered,
+he Earth stands not still, but all things a!!ear +hunder." /
+he Oracle s!eaks as from ,od to an initiated -erson, If thou often speak to me or call me, thou
shalt see that which thou speakest, vi.. Me whom thou callest every where* for then thou shalt
!erceive nothing but Thunder all about fire gliding u! and down all over the /orld.
"0all not on the self1cons!icuous image of Nature." /
)eek not to behold the self1seeing Image of Nature, vi.. of the Nature of ,od, which is not visible
to our Eyes* but those things which a!!ear to initiated -ersons, as +hunder, Lightning, and all else
whatsoever, are only )ymbols or )ignes, not the Nature of ,od.
"Every way to the unfashioned )oul stretch out the reins of fire." /
2raw unto thy selfe every way the reins of fire which a!!ear to thee when thou art sacrificing with
a sincere )oul# vi.. a sim!le and not of various habits.
"/hen thou seest a sacred fire, without form,
)hining flashingly through the de!ths of the /orld
ear the voice of $ire." /
When thou beholdest the divine fire voyd of figure brightly gliding up and down the world and
graciously smiling, listen to this 3oice as bringing a most !erfect -rascence.
"+he -aternal mind hath im!lanted )ymbols in )ouls." /
The Paternal Mind vi.. the sedulous Maker of the )ubstance of the )oul, hath ingrafted Symbols
or the "mages of "ntelligibles in Souls, by which every )oul !ossesseth in her self the reasons of
beings.
&'4(
"Learn the intelligible, for as much as it e5ists beyond thy Mind." /
earn the Intelligible! because it e"ists beyond thy Mind, vi.. actually# for# though the "mages of
intellectual things are !lanted in thee by the Maker of 6ll, yet they are but !otentially in thy )oul#
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but it behooves thee to have actually the knowledge of the Intelligible.
"There is a certain Intelligible which it behooves thee to comprehend with
the flower of thy Mind." /
The Supream God who is perfectly !ne is not conceived after the same manner as other things
but by the flower of the Mind that is the Supream and singular "art of our understanding.
"#or the #ather perfected all things and delivered them over to the
Second Mind which the $ations of Men call the #irst." /
The #ather perfected $ll things vi%. the Intelligible Species &for they are absolute and perfect'
and delivered them over to the second %od ne(t him to rule and guide them) whence if anything
be brought forth by this god and formed after the likenesse of *im and the other intelligible
Substance it proceeds from the Supream #ather+ This other God Men esteem the #irst that is they
who think him the Maker of the ,orld to whom there is none Superiour.
"Intelligent -ynges do themselves also understand from the #ather+
.y unspeakable counsels being mooved so as to understand." /
*e calls &ynges the Intellectual Species which are conceived by the #ather' they themselves also
being conceptive and e(citing conceptions or $otions by unspeakable or unutterable (ounsells)
by Motion here is understood Intellection not transition but simply the habitude to $otions so as
unspeakable /ounsels is as much as unmooved for speaking consists in Motion) the meaning is
this that these Species are immoveable and have a habitude to $otions not transciently as the
Soul.
0123
"!h how the ,orld hath intellectual Guides infle(ible4" /
The most e(cellent of the Intelligible Species and of those which are brought down by the
Immortals in this *eaven he calls the Intellectual %uides of the World+ the /oryph5us of whom
he conceives to be a God which is the second from the #ather. The !racle saying that the World
hath infle"ible %uides meanes that it is incorruptible.
"The #ather hath snatched away himself+
$either hath he shut up his own fire in his Intellectual power." /
The #ather made himself e"empt from all others! not including himself neither in his own
Intellectuall Power not in the second God who is ne(t him+ or liiting his own #ire his own
6ivinity+ for it is absolutely ungenerate and it self e(isting by it self+ so that his 6ivinity is
e(empt from all others+ neither is it communicable to any other although it be loved of all) That
he communicates not himself is not out of envy but only by reason of the impossibility of the
thing.
"The #ather infuseth not fear but perswasion." /
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The #ather makes an impression of fear! but infuseth perswasion or love, for He being extreamly
good, is not the cause of ill to any, so as to be dreadful; but is the cause of all good to all; whence
he is loved of all.
These )racles of Zoroaster many *minent Persons have
confirmed by following the like opinions'
especially the Pythagoreans
and Platonists.
[47
P!"##$!
His
"%P&!'('&)
of the &racles.
*(here is a room for the 'mage also in the +ircumlucid ,lace.* -
Images, [gif, with the Philoso,her, are those things which are connatural to things more "xcellent
then themselves, and are worse then they; as the .ind is connatural to /od, and the rational !oul
to the .ind, and )ature to the rational !oul, and the 0ody to )ature, and .atter to the 0ody1 (he
'mage of /od is the .ind; of the .ind, the rational !oul; of the rational !oul, the 'rrational; of the
'rrational, )ature; of )ature, the 0ody; of the 0ody, .atter. Here the (haldaick )racle calleth the
irrational !oul the 'mage of the rational, for it is connatural to it in .an, and yet worse then it. 't
sayeth, moreover, that there is a ,art assigned to the 'mage in the circumlucid 2egion, that is to
say, the irrational !oul, which is the 'mage of the rational !oul, being ,urified by 3ertues in this
#ife, after the 4issolution of the human #ife, ascends to the ,lace above the .oon, and receives
its #ot in the (ircumlucid place, that is, which shineth on every side, and is s,lendid throughout;
for the Place beneath the .oon is circum5nebulous, that is, dar6 on every side1 but the #unary,
,artly #ucid, and ,artly 4ar6, that is, one half bright, the other half dar6; but the ,lace above the
.oon is circumlucid or bright throughout. )ow the &racle saith, that the circumlucid Place, is not
design7d only for the rational !oul, but for its 'mage also, or the irrational !oul is destin7d to the
circumlucid ,lace, when as it cometh out of the 0ody bright and ,ure, for the /r8cian 4octrine
asserting the irrational !oul to be immortal, also exalts it u, to the "lements under the .oon1 but
the (haldaick )racle, it being ,ure and unanimous with the rational !oul, seats it in this
circumlucid 2egion above the .oon. (hese are the 4octrines of the (hald+ans.
[49
*#eave not the 4regs of matter on a ,reci,ice.* -
0y ,regs of Matter, the &racle understands the 0ody of .an consisting of the four "lements, it
s,ea6s to the 4isci,le by way of 'nstruction and "xhortation, thus, )ot only raise u, thy !oul to 40 People Here
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God, and procure that it may rise above the Confusion of Life; but, if it be possible, leave not the
Body wherewith thou art cloathed, (and which is dregs of Matter, that is, a thing neglected and
rejected, the sport of Matter in the inferiour !orld" for this #lace, the $racle calls a Pr+cipice%
$ur &oul being darted down hither from heaven, as from a sublime place% 't e(horteth therefore,
that we refine the Body (which he understands by the )regs of Matter by )ivine fire, or that,
being stripped, we raise it up to the *ther; or that we be +(alted by God to a place 'mmaterial and
'ncorporeal, or Corporeal but *therial or C,lestial, which *lias the Thisbite attained; and, before
him, *noch, being -ranslated from this Life into a more )ivine Condition, not leaving the dregs
of Matter, or their Body, in a precipice; the #recipice is, as we said, the -errestrial .egion%
/Bring not forth, lest going forth she have something%/ 0
-his $racle is recited by Plotinus in his Boo1 of the +duction of the irrational &oul; it is an
+(cellent and -ranscendent +(hortation% 't adviseth, that a Man busie not himself about the going
forth of the Soul, nor ta1e care how it shall go out of the Body; but remit the Businesse of its
dissolution to the Course of 2ature; for, 3n(iety and &olicitude about the &olution of the Body,
and the +ducation of the &oul out of it, draws away the &oul from better Cogitations, and busieth it
in such cares that the &oul cannot be perfectly purifyed; for if )eath come upon us at such time as
we are busied about this )issolution, the &oul goeth forth not 4uite free, but retaining something
of a passionate Life% #assion the Chald,an defines, 3 Mans sollicitous thin1ing of )eath; for we
ought not to thin1 of any thing, but of the more +(cellent 'lluminations; neither concerning these
ought we to be sollicitous, but resigning our selves to the 3ngelical and )iviner powers, which
raise us up, and shutting up all the $rgans of &ense in the Body and in the &oul also without
)istractive cares and sollicitudes, !e must follow God, who calls us%
&ome interpret this $racle more simply; -ring it not out lest it go forth! having something" that is,
3nticipate not thy natural )eath, although thou be wholly given up to #hilosophy; for as 55t thou
hast not a compleat +(piation; &o that if the &oul passe 6789 out of the Body by that way of
+ducting, it will go forth retaining something of mortal Life" for if we Men are in the Body, as in a
#rison, (as Plato saith, certainly no Man can 1ill himself, but must e(pect till God shall send a
2ecessity%
/&ubject not to thy Mind the vast measures of the +arth"
:or the plant of -ruth is not upon the +arth%
2or measure the measures of the &un, gathering together Canons"
;e is moved by the +ternal will of the :ather, not for thy sa1e%
Let alone the swift course of the Moon" she runs ever by the impulse of
2ecessity%
-he progression of the &tars was not brought forth for thy sa1e%
-he ,therial broad<footed :light of Birds is not veracious"
3nd the )issections of +ntrails and =ictims, all these are toyes,
-he supports of gainful Cheats% :ly thou those,
'f thou intend to open the sacred #aradise of piety,
!here =irtue, !isdom, and +4uity are assembled%/ 0
-he (hald+an withdraws the )isciple from all Gr,cian !isdome, and teacheth him to adhere
only to God, sub.ect not (saith he to thy Mind the vast Measure of the *arth' for the plant of
Truth is not upon *arth; that is, +n4uire not sollicitously the vast measures of the +arth, as
%eographers use to do, measuring the +arth; for the seed of -ruth is not in the +arth% Nor measure
the Measures of the Sun! gathering together (anons' /e is moved by the +ternal will of the 40 People Here
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#ather! not for thy sake, -hat is, Busie not thy self about the Motion and )octrine of the &tars, for
they move not for thy sa1e, but are perpetually moved according go the !ill of God; let alone the
swift course of the Moon! she runs ever by the impulse of Necessity, -hat is, en4uire not an(iously
the rolling motion of the Moon, for she runs not for thy sa1e, but is impelled by a greater
2ecessity% The Progression of the Stars was not brought forth for thy sake; that is, the Leaders of
the fi(ed &tars and the #lanets received not their +ssence for thy sa1e% The +therial broad0footed
flight of birds is not veracious; that is, the 3rt concerning Birds flying in the 3ir, called 3ugury,
observing their :light, 2otes, and #earching, is not true%
/%%%/ 0
Author: Stanley, Thomas, 1625-1678.
Title: The history of the Chaldaic !hiloso!hy "microform# $ %y
Thomas Stanley.
&u%lished: 'ondon : &rinted for Thomas (rin) ..., 1662.
(escri!tion: "6#, *1, 68, "+5# !.
Su%,ects, 'i%rary of Con)ress :
&hiloso!hy, Ancient---arly .ors to 18//.
0oroastrianism---arly .ors to 18//.
Contri%utors: Stanley, Thomas, 1625-1678. Chaldaic oracles of 0oroaster.
Series: -arly -n)lish %oos, 1611-17// 2 826:2.
3otes: 4e!roduction of ori)inal in 5untin)ton 'i%rary.
6ith: 7The Chaldaic oracles of 0oroaster and his follo.ers
..., 'ondon : &rinted for Thomas (rin), 16617, !oems in
8ree, 'atin and -n)lish translations.
Ta%le of contents: !. "1#-"8#
9ndices: !. "*#-"+5#
:icrofilm. Ann Ar%or, :ich. : ;ni<ersity :icrofilms
9nternational, 1*78. 1 microfilm reel 2 +5 mm. =-arly
-n)lish %oos, 1611-17// 2 826:2>
4eferences: 6in) S521/
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-wilit Grotto << +soteric 3rchives Contents #rev Oraclesj 2e(t timeline
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