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Julianus, The Chaldaean Oracles
Julianus, The Chaldaean Oracles
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HEPTANGLE BOOKS
GILLETTE - NEW JERSEY
MCMLXXXIX
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TRANSLATED INTO THE LATIN BY
FRANCESCO PATRI ZZI
AND TRANSLATED INTO ENGLISH BY
THOMAS STANLEY
HEPTANGLE BOOKS
GILLETTE . NEW JERSEY
MCMLXXXIX
LmRARY OF CoNGREss CATALOGUE CARD No.: 88-81284
ISBN: D935214-n-9
HEPTANGLB BOOKS BOX 283 BERKELEY HEIGHTS, NJ 07922
TABLE OF CONTENTS
INTRODUCTORY
Publisher's Foreword
Preface, W. W. Westcott
Introducton, Percy Bullock
Preface, Thomas Stanley
THE ORACLES
vi
X
X
xxiij
The Chaldaan Oracles, tr. by Thomas Stanley r
Zoroastri Oracula, tr. by Francesco Patrizzi 2
5
COMMENTARIES
Pletho' s Commentaries, tr. by Thomas Stanley 41
Psellus' Commentaries, tr. by Thomas Stanley 6r
Proclus' Commentaries, tr. by Thomas Johnson 89
APPENDICES
Oracles by Porphyry, [in Westcott's edition] IOI
Oracles i Westcott but not i Stanley 103
Gtaru
v.
PUBLISHER' S FOREWORD
OROASTER; NOTWTHSTANDING PRVIOUS
published editions of this work, as well as the
tradition handed down from late Hellenism
through the Middle Ages; most assuredly did
11 t compose these Oracles. And, while it will not be
d niLd that there may be elements contained in the Or
l I s which might tend to suggest a link with Iranian
clu lism; there is little evidence to suggest composition
I ( re the present era, and much less to suggest compo-
1 i by the legendary fgure of Zoroaster. Present schol-
1 hip all but conclusively attributes the authorship of the
./wldcan Oracles to Julianus, the theurgist, living during
t h reign of Marcus Aurelius.* Whether originally one
t ntinuous poem or a collection of poems; whether de
liv r d through the entranced lips ofJulianus himself, or
tl1 ugh the entranced lips of some other medium or
l11 diums, and subsequently put to verse by Julian us; these
t1cles were considered to be a divine revelation from
t h ods, and as such perhaps the last Sacred Book of
JHl < n antiquity. What is known of the methods of the
! 1 ial oracles of antiquity, coupled with the often rather
l n used state of the fragments of the Chaldcan Oracles;
11 ests that the conjecture, that the Oracles were de
li v red through the agency of a mediumistic trance, is far
lr H\1 unreasonable. t The authority that these Oracles pos
._ s d for many, and for many philosophers, may perhaps
' dds, E. R., "New Light on the 'Chald:an Oracles,'" Harvard
Theological Review, I1, 1961, p. 263.
"Theurgy and it Relation t o Neoplatonism," Journal of
}oman Studies, XXVI], p. s6.
vi.
Vllj ITRODUCTORY
be illustrated by Proclus, who is quoted by his biographer
Marius as having said: "If I had in my power, out of
all the ancient books I would sufer to be current only
the Oracles and the Timceus,"* and in the Commentary on
the Timaus
J
ulianus is cited as the theurgist "whom it is
unlawful to disbelieve."t Unfortunately, of this Sacred
Book we possess only fragments.
(Of
J
ulianus little is known; he was the son of a Chal
d;an philosopher of the same name; he is reputed to
have saved the Roman Army in the campaign against
the Quadi i AD 173, by causing a thunderstorm; and in
competition with Apollonius and Apuleius, he is reputed
to have saved the City of Rome from a plague by the
mere utterance of a command.
t
He is the frst man to
be given the title or designation of theurgist, and other
than his status as a magician, his major accomplishment
is that it is from his hand that the Chaldaan Oracles were
given to the world: saved from obscurity by Porphyry
and elevated to sacred authority by Iamblichus and Proc
lus. And, if
J
ulianus is the frst theurgist-theurgy: lit
erally 'god-working' -the Chaldaatl Oracles comprise the
f
i
rst work of theurgy.
(What is theurgy? What indeed is 'god-working' if not
some form of magic? Agustine sees the designation as an
attempt to diff erientiate between a supposedly higher and
laudable magic, i. e. , purifcation and salvation, from the
baser and condemned magic, i. e., goetia or necromancy.
* Marinus, L!f of Proclus, Grand Rapids, 1986: Phanes, p. 55.
t Dodds, E. R., Proclus' Elements of Theology, Oxford, 1964, p. xx.
! Dodds, op. cit., JRS., p. s6f.
City of God, X, 9.
CHALDlAN ORACLES i
that were the whole of the matter, it would be un
li ely that theurgy could ever have had the iuence that
1 did. The influence of theurgy lies more i its attempt
give the phenomena of magic some philosophical co
il renee, than in the distinction between licit and illicit
+ gic .
1r
rom its inception with Plotinus, a central theme in
Ncoplatonism is that of personal salvation through a
1ystical union with the One or God. For Plotinus, at
I ast, that tmion was efected through the preparation of
h toil of intellect, not theurgy. Plotinus would prob
. bly have condemned the Chald:an philosophers along
with the collection of mystagogs he calls Gnostics. *
Those who followed in his wake, however, saw in the
racles and theurgy an easier path to salvation than the
nc ofered by Plotinus, and cloaked with the mantle of
s me philosophical coherence, they siezed it and made it
H sacred authority.
(While the Chaldcan Oracles are the frst work of the
urgy, they are not, however, a text-book of theurgy;
here is not one ritual contained among the fragments, as
we now possess them. Whatever rituals the Chald:an
ites included, we have some glimpses from preserved
its of tradition and the Oracles themselves that theurgists
were very accomplished magicians, adept at necromancy
well as producing luminous apparitions of the Gods.
13y means of the Chald:an Rites
J
ulianus was introduced
to the ghost of Plato by his father, possessed a ritual
which produced visible apparitions of the God Chronos,
well as one to cause men's souls to leave and re-enter
Enneads, I, 9, [33].
z
X
INTRODUCTORY
the body;* Proclus was granted visible and luminous ap
paritions of Hecate, tonetime Goddess of sorcery, now i
the Oracles vaguely associated with the world-soul; the
urgists could invoke Iyngest [angels?] and the traditional
Gods of astrology, as well as, the to be avoided, ter
restrial demons;
and in addition, by means of these
Rites a theurgist could construct oracular statues and tal
ismans. **The rituals themselves were, doubtless, regarded
as professional trade secrets, and as such probably did not
form a part of the Oracles, which were for more general
circulation.
(Had we the Chaldcan Rites, or even a complete col
lection of the Oracles, with or without
J
ulianus' com
mentary, we should be in a much better position to
understand the Chaldaan Theology and its infuence on
later Hellenism and its philosophy, as well as its infuence
on the then nascent and soon to be ofcial mystery cult:
Christianity. Regrettably, what we have is far from com
plete; we present in this edition, what we have, with
full knowledge of its shortcomin
g
s
.
tt
Dodds, op. cit., JRS., p. 56.
t Ibidem, p. 59
t 1. 300 and Psellus Commentary [p. 71 ).
11., 283-290; II., 291-294, Pscllus [p. 71] and Pletho [p. 54).
: Psellus [p. 87] ; II., 298-299, Psellus [p. 78] and Pletho [p. 52) .
.Dodds, op. cit., JRS., p. 62f
tt
[With the publication of the Greek Magical Papyri in Translation
(edited byBetz, UniversityofChicago Press, 1986) the Greek
less reader is provided with a collection of rituals dating from
the second century L to the ffth century AD; which, if not
the Chaldaan Rites per se, ofers rites which are in all proba
bility their closest parallels.)
PREFACE
W. W. Westcott*
HESE ORACLES ARE CONSIDERED TO EMBODY
many of the principal features of the Chal
da:an philosophy. They have come down to
us through Greek translations and were held
greatest esteem throughout antiquity, a sentiment
which was shared alike by the early Christian Fathers and
the later Platonists
.
The doctrines contained therein are
.lltributed to Zoroaster, though which particular Zoro
, ter is not known; historians give notices of as many as
Ni diferent individuals all bearing that name, which was
1 r bably the title of the prince of the Magi, and a generic
t rm. The word Zoroaster is by various authorities dif
rently derived: Kircher fushes one of the most in
t resting derivations when he seeks to show that it comes
r m Tz URA, a fgure, and TziUR, to fashion, ASH,
1r , and STR, hidden; from these he gets the words
.. iraster, fashioning images of hidden frre;-or Tzuras-
r, the image of secret things. Others derive it from
haldee and Greek words meaning 'a contemplator of
t h Stars.'
fj ft is not, of course, pretended that this collection as it
t nds is other than disjointed and fragmentary, and it is
more than probable that the true sense of many passages
apereAude, Wertcott'spseudoym, used i the edition of1895
7
xj INTRODUCTORY
has been obscured, and even in some cases hopelessly ob
literated, by inadequate translation.
(Where it has been possible to do so, an attempt has
been made to elucidate doubtful or ambiguous expres
sions, either by modifying the existing translation from
the Greek, where deemed permissible, or by appending
annotations.
(It has been suggested by some that these Oracles are of
Greek invention, but it has already been pointed out by
Stanley that Picus de Mirandula assured Ficinus that he
had the Chaldee Original in his possession, "in which
those things which are faulty and defective in the Greek
are read perfect and entire, " and Ficinus indeed stated
that he found this MS. upon the death of Mirandula. In
addition to this, it should be noted that here and there in
the original Greek version, words occur which are not of
Greek extraction at all, but are Hellenised Chaldee.
(Berosus is said to be the first who introduced the writ
ings of the Chaldaans concerning Astronomy and Phi
losophy among the Greeks, * and it is certain that the
traditions of Chaldaa very largly influenced Greek
thought. Taylor considers that some of these mystical
utterances are the sources whence the sublime conceptions
of Plato were formed, and large commentaries were writ
ten upon them by Porphyry, Tamblichus, Proclus, Pletho
and Psellus. That men of such great learing and sagacity
should have thought so highly of these Oracles, is a fact
which in itself should commend them to our attention.
Josephus Contra Apion, I.
CHA ORCL xij
iThe term 'Oracles' was probably bestowed upon these
e
p
igrammatic utterances i order to enforce the idea of
t
h
eir profound and deeply mysterious nature. The Chal
da:ans, however, had an Oracle, which they venerated as
highly as the Greeks did that at Delphi. *
ijWe are indebted to both Psellus and Pletho, for com
ments at some length upon the Chaldcan Oracles, and
the collections adduced by these writers has been con
iderably enlarged by Franciscus Patrizzi, who made many
dditions from Proclus, Hermias, Simplicius, Damascius,
ynesius, Olympiodorus, Nicephorus and Arobius; his
llection, which comprised some 324 oracles under gen-
ral heads, was published i Latin in 1593, and constitutes
he groundwork of the later classif
i
cation arrived at by
aylor and Cory.
" tephanus, De Urbibus.
INTRODUCTION
Percy Bullock*
HAS BEEN BELIEVED BY MANY, AND NOT WITH
out good reason, that these terse and enig
matic utterances enshrine a profound system
of mystical philosophy, but that this system
its full discernment a refnement of faculity,
lving, as it does, a discrete perception of immaterial
,. s nces.
,.has been asserted that the Chaldaan Magit preserved
1 1 ir occult learning among their race by continual tra
dili n from Father to Son. Diodorus says: " They lear
1 h things, not after the same fashion as the Greeks: for
.llll ngst the Chaldaans, philosophy is delvered by tra-
li i n in the family, the Son receiving it from his Father,
h ing exempted from all other employment: and thus
h ving their parents for teachers, they learn all things
lt1ll y and abundantly, believing more firmly what is com
Ill wlicated to them. ":
fl'
he remains then
u
ucu
being many ascend into the lucid
worlds.
into them, and in which there are
three Tops.
Jeneath them lies the chie f Immaterials.
Principles which have understood the intelligible works
of the Father.
Bs
isclosed them in sensible works as in Bodies;
neing (as it were) the Ferry-man betwixt the Father and
Matter.
And producing maniest Images of unmaniest things.
10 JULIANUS
And inscribing unmaniest things in the marz ifest frame
of the world.
The Mind of the Father made a jarring Noise, under-
standing by vigorous counsel, 90
omniform Ideas; and fl ying out of one Fountain
They sprang forth; for, from the Father was the counsel
and End,
By which they are connected to the Father, by alternate
Li from several vehicles.
But they were divided, being by Intellectual Fire dis-
tributed
9
5
Into other Intellectuals: fvr the King did set before the
multiform world
An Intellectual incorruptible Patter) this Print through
the world he promoting, of whose form
According to which the world appeared
Beautied 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,
r
roo
Like swarms, are carried round' about every way.
CHALDlAN ORACLES II
Intellectual Notions fom the paternal Fountain cropping
the fower of Fire.
In the point of sleepless time, of this Primigenious Idea.
The first selbudding fountain of the Father budded.
Irttellient xynges do (themselves) also understand from
the Father: 10
5
ny unspeakable coutzsels, being moved so as to under
stand.
HECATE, SYNOCHES, TELETARCHS.
OR out o him spring all
placable Thunders, and the Prester-receiving
cavities
Entirely-lucid strength o Father-begotten Hecate
And he who begirds (vz) the fower o Fire, and the
strong
I IO
:irit of the Poles fery above.
re gave to his Presters that they should guard the Tops.
Mingling the power ( his own strmgth in the synoches.
how the world hath intellectual guides inflexible!
ecause she is the operatrix, because she is the Dispens-
atrix of Li-givingfire. IIS
12 JULIAN US
Because also it flls the Lie producing Bosom of Hecate.:
And instills in the synoches the enlivning strength
of potent fre.
But they are guardialls of the works of the Father.
For he disguises himsel, profssing 1 20
To be cloathed with the Print o the Images.
The Teletarchs are comprehended with the synoches,
To these Intellectual Presters of intellectual fre,
All things are subservient.
But as many as serve the Material synoches, 125
Have put on the completely-Armed vigour of resounding
Light.
with tripple strength fortif ying the soul and the Mind.
To put into the Mind the symbol o variety . .
And 110t to walk dispersedly on the Empyral channels;
BUt stijy 1 3 0
These fame Indivisibles, and sensibles,
And corporiorms, and things destin' d to Matter.
SOUL. NATURE.
he soul being . a briht fre, by the power
of the Father
Immortal, and is Mistress of Lie;
CHALDlAN ORACLES 1
3
And possesseth many complexions of the cavities of the
world: 1
3 5
Por it is in immitation of the Mind; but that which is
born hath something of the Body.
The chanrlels being intermixed, she perorms the works
of incorruptible Fire.
Next the pateral conceptiot' 1 (the soul) dwell,
warm, heating all things; for he did put
The Mind in the soul, the soul in the dull Body. 140
if
us the Father of Gods and Men imposed,
Abundantly animating Liht, Fire, Jther, worlds.
or natural works co-exist with the mtellectual Light of
the Father, Jot the soul which adorn' d the great
1 1 eaven, and adorning with the Father.
Uttt her Horns are fxed above, 14
5
out about the shoulders of the Goddess, immense Nature
is exalted.
A ain, indeatigable Nature commands the worlds and
works.
The Heaven drawiug an eternal course may run.
And the swit sun might come about the center as he
useth.
wok not into the fatal name of this Nature. I so
JULIUS
TH WORD
IHE Maker who operating by himsel framed
the world.
And there was another Bulk o fre,
By it-sel operating all things that the Body of the world
might be perected,
That the world miht be martijst and not seem Mem-
branous.
The whole world of Fire, and water, and Earth,
1
55
And all-nourishing Jther,
The unexpressible and expressible watch-words of the
world.
one L!fe by another from the distributed channels
Passing from above to the opposite Part,
Through the center of the Earth; and another ffh
Middle:
r6o
Fiery channel, where it descends to the material channels
Lie-bringing fre,
stirring himsel up with the Goal of resounding Liht.
Another fountainous, which guides the Empyreal world.
The center from which all (Lines) which way soever are
CHALDJAN ORACLES
equal. t65
I 'Or the paternal Mind sowed symbols through the world.
l'or the center of every one is carried betwixt the Fathers.
l' or it is in immitation of the Mind, but that which is
bor hath something of the Body.
HEAVEN
OR the Father congregated seven Firmaments
of the world;
ibing Heaven in a round Figure, 1
7
0
1 1 c a great company of inerratic stars,
And he constitttted a septenary of erratic Animals.
Placing Earth in the middle, and water in the middle of
the Earth.
The Air above these.
1 1c fxed a great company f inerratic stars, 1
7
5
To be carri' d not by laborious and troublesome Tension,
1111t by a settlemmt which hath not Error.
1 1c fxed a great company of inerratic stars,
1 :orcing Fire to Fire,
To be carried by a settlement which hath not Error. r 8
o
1 ll' constituted them six; casting into the midst
16 JULINUS
The fre of the sun,
suspending their Disorder itz well-ordered zones.
For the Goddess brings forth the great sun, and the bright
Moon.
o Jther, son, spirit, Guides of the Moon and of the
Ai 185
And of the solar circles, and of the Monthly clashings.
And f the Jrial Recesses.
The Melody (the Jther, and of the Passages of the sun,
and Moon, and of the Air,
And the wide Air, and the LUnar course, and the Pole
o the sun.
collecting it, and receiving the Melody f the Jther, 1
9
0
And f the sun, and of the Moon, and of .all that are
contained in the Air.
Fire, the Derivation ofjre, and the Dispenser of fre;
His Hair pointed is seen by his 11ative Light;
Hence comes saturn.
The sun Assessor beholding the pure Pole; 1
9
5
And the Jtherial course, and the vast Motion f the
Moon,
And the Jrial fluxions,
And the great sun, and the bright Moon.
CHDlA ORCLS
17
TIME
Mundane God; lteral, Infnite.
oung, and old, of a spiral form. 200
another fountairwus, who guides the Em
pyreal Heaven.
SOUL. BODY. MAN.
behooves thee to hasten to the Light, and
to the beams of the Father;
whence was sent to thee a soul cloathed
with much Mind.
these things the Father co11ceived, and so the mortal was
animated
I10r the paternal Mind sowed symbols in souls; 205
Replenishing the soul with profound Love
1 or the Father of the Gods and Men placed the Mind in
the soul;
And in the Body he established you.
t1or all Divine things are incorporeal.
Ottt Bodies are bound in them for your sakes: 210
I
!8 JULIANUS
Incorporeals not being able to contain the bodies.
By reason of the corporeal Nature in which you are con
centrated.
And they are in God, attracting strong flames.
Descending from the Father, fom which descending the
soul
corps of Empyreal fruits the sou.-nourishingfower. 21 5
And therefore conceiving the worlds of the Father
They avoid the audatious wing offatal 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 220
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 Himsel, under the strong power of (his) Thread.
Let the immortal Depth of thy soul be predominant; but
all thy eyes 225
Extend upward.
stoop not down to the dark world,
Beneath which continually lies a faithless Depth, and
Hades
CHD.A ORCL 19
Dark all over, squallid, delihting in Images, unintel-
ligible,
Precipititious, craggy, a Depth; always Rolling, 230
Always espousing an opacous, idle-breathless Body,
A11d the Light-hating world, and the winding currents,
ny which many things are swallowed up.
seek Paradise;
eek thou the way of the soul, whence or by what order
Having served the Body, to the same place from [ 23 5
which thou didst fow.
Thou must rise up again, joining Action to sacred speech,
toop 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. 240
rt large not thou thy Destiny.
rhe soul of Man will in a manner clasp God to herself;
naving nothing Mortal, she is wholly inebriated from
God:
FOr she boasts Harmony, in which the mortal Body exists.
if thou extend the fery Mind 245
To the work o Piety, thou shalt preserve the juxible
Body.
Dn
20
JULIANUS
There's a room for the Image also in the circumlucid place.
Every way to the unfashioned soul stretch the Reins of
Fire.
The Fire-glowing cognition hath the frst Rank.
For the Mortal approaching to the Fire, shall have Light
from God. 250
For to the slow Mortal the Gods are swit.
The Furies are stranglers of Men.
The bourgeons, even of ill Matter, are proftable good.
Let Hope nourish thee in the fery Angelic Region.
But the paternal Mind accepts not her will,
255
until she go out of oblivion, and pronounce a
word, Inserting the remembrance of the pure paternal
symbol.
To these be gave the docible character of Lie to be com
prehended.
Those that were asleep he made fruitul by his own
strength.
Dfle not the spirit nor deepen a superfcies. 260
uave not the dross of Matter on a Precipice.
Bring her not forth, least going forth she have something.
The souls of those who quit the Body violently, are most
pure.
CHALDAAN ORACLES 2!
The ungirders of the soul, which give her breathing, are
easy to be loosed.
In the side sinister of Hecate, there is a Fountain o
vertue; 265
which remains entire within, not emitting 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, gatheriltg together
canons; 2
7
0
He is moved by the Jternal 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 ctherial wide fight of Birds is not veracious,
And the Dissections of Entrails and victims all these are
toys, 2
7
5
The supports of gainful cheats; fy thou these
i thou intend to open the sacred Paradise of Piety
where virtue, wisdom, and Equity, are assembled.
For thy vessel the Beastd of the Earth shall inhabit.
22 JULIANUS
These the Earth bewails, evert to their children. 280
D.MONS RITES
ATURE persuades there are pure Dcmotts;
The bourgeons, even all ill matter, are proft
able and good,
But these things I revolve in the reclusive Temples of
my Mind,
Extending the like Fire sparklingly into the spaceous Air
or Fire un.fgur' d, a voice issuing forth. 285
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 adored with Gold, or divested,
or shooting and standing on [ thy] shoulders. 290
i thou speak ojm to me, thou shalt see absolutely that
which is spoken:
For then neither appears the calestial 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 selconspicuous Image of Nature) 2
95
CHALDJAN ORACLES 2
3
For thou must not behold these beore thy Body be
initiated.
when soothing souls they always reduce them fom these
Mysteries.
certainly out of the cavities of the Earth spring Terres-
trial Dogs.
which show no true fgure to mortal Man.
Labour about the Hecatick strophalus. 300
Never change Barbarous Names;
For there are Names in every Nation given fom God,
which have an unspeakable power in Rites.
when thou seest a sacred Fire without Form,
hining, fashingly through the depths of the world, 3 05
Hear the voice f Fire.
ZOROASTRI ORACULA
(in Latin translation}
THE CHALDJAN ORACLES
OF JULIANUS
edited & trcnslated into Ltin by
Francesco Patrizzi
.
ZOROASTRI ORACULA
MONAS DY AS TRIAS
BI PATERNA MoNAS EST.
Ampliata est Monas, qu duo generat.
Duitas enim apud hunc sedet, & intelleCual
ibus fulgct scctionibus.
Et gubemare cunfa, & ordinare quodcunque non
ordinatunL.
Toto enim mundo lucet Trias, cujus Monas est princeps.
Principium omnis sectionis hie est ordo,
In tria namque Mens dixit Patris secari onmia,
Cujus voluntas arumit & jam omnia seca fuere.
In tria namque dixit Mens patris temi,
Mente omnia guberans.
Et apparuerunt in ipsa Virtus & Sapientia,
Et Multiscia Veritas.
Hinc fluit Triadis vultus ante essentianL,
Non primam, sed ear qu mensuratur.
Principiis tribus hisce capias servire cw1ca.
Et fans fontium, & fontium cunCorunL.
Matrix continens cunca.
28 JULIUS
In de affatm exilit generatio multivaria:materia.
Inde tracus prester exilis ignis flos,
Mundorum indens cavitatibus. Omnia namque inde.
lncipit deorsum tendere radios admirandos.
\
PATER & MENS
EIPSUM RAPilT PATER NEQUE SUl
mentali claudens proprium ignem.
on enim a paterna Principia imperfeCum.
quid rotatur.
CunCa namque perfecit pater,
Et menti tradidit secunda,
am primam vocat orne genus hominum.
Patrogenia lux, multum namque sola
E partis robore decrepens mentis florem..
Opera enim intelligens patera mens e se genita,
Conctis inseminavit vinculum igni gravis amoris:
o omnia maneant, tempus i interminatum amantia. ..
Neque omnibus qua patri mentaliter contexta monstret.
Ut in amore maneant mundi elementa manenta..
Habet ipsa intelligentia pateram mentem indere
Omnibus fontibus & principatibus.
Est enim fnis pateri profundi, & fons mentalium .
Neque progressus est, sed mansit in paterna profunda,
Er i adyto, per Deo-nutriens silentium..
Non enim in materiam, ignis trans primus
Suam potentiam claudit operibus, sed mente-.
Symbolia enim paterna mens seminavit per mundum.
a intelligibilia intelligit, & ineffabilia exorat.
CHALDlAN ORACLES
29
Tota partitio, & impartibilis.
Mente quidem continet intelligibilia, sensam vera inducit
mundis.
Mente quidem continet intelligibilia, animam vero
inducit mundis.
MENS INTELLIGIBIIA & MENT ALIA
UNIUS MENTIS INTELLIGIBILIS.
on enim sine intelligibili mens est: non
seorsium existit.
uo.ud!u sane sunt mentalia & intelligibilia.. ,
quccunque dum intelligunt intelligtmtur.
ibus vera intelligenti est intelligibile-.
Disce intelligibile, quandoquidem extra mentem existit.
Et mentis, quc Empyreum mundum ducit.
Mentis enim mens est quc mundi est artifex ignei.
Qi supermundanum paterum profundum estis
intelligentes.
Tntelligibilis omis setionis princeps et.
Est enin quoddam intelligibile, quod oportet te intell
gere mentis fare-.
Vel enim inclines, ut mentem, & illud intellexeris.
Ut aliquid intelligens, non illud intelliges.
st enim roboris circumquaque lucidi potentia,
Mentalibus fulgens sectionibus, non sane oportet
Vehementia intelligere intelligibile illud,
cd mentis amplc ampla flamma..
mnia metiente, prcterquam intclligibile illud.
Opu ergo est hoc intelligere; nam si inclina veris.
3
0 JULIANUS
Mentem tuar, etiam illud intelliges non parum.
Sed purum converte oculum,
Ferentem tme anima tendere vacuam menter
In intelligibile; ut discas intelligibile,
andoquider extra.. menter existit.
Deum hunc intelligit omnis mens, non enim sine-
Mente est intelligibili, & intelligibile non sine mente
existit'.
Ignis mentalis mentalibus prastoribus cunca..
Cedunt servientia, Patris persuasorio consilio.
Et intelligere, semperque manere impigra vertigine-.
Frome & principii, vertere, semperque manere impigra.
vertigine.
Sed nomen venerandum insomni vertigini
Mundis indens, terribiles ob patris minas.
Sub duabus mentibus vitigenius fans continetur
animarur.
Et acta, qui per se operans fabrefecit mundum
i ex mente exiliit primus.
Indutus igne ignem, Vinculorum ut temperet
Fontanos crateras, sui ignis forem sustinens
Mentalibus fulget sectionibus, amoreque implevit omnia.
Infigurata gurans.
Examinibus similes feruntur, perrumpentes
Per mtmdi corpora. ..
a mens dicit, intelligendo sane dici t.
Potentia quidem cum illis, Mens vera ab ilia..
CHALDlAN ORACLES
3 1
IYNGES IDEJ PRINCIPIA
Tl QUIDEM HA SCANDUNT LUCIDOS MUNDOS.
|I b1 & in quibus summitates sunt tres.
ubjectum ipsis est principale partum.
; qu: patris opera intelligentes intel-
Sens1 operibus, & corporibus revelarunt.
Transvectrices stantes dicere patri & materi:.
Et manifesta imitamina latentium operantes.
Et latentia in manifestam Cosmopriam inscribentes.
Mens patris striduit, intelligens vigente consilio
Omniformes Ideas. Fonte vero ab uno evolantes
Exilierunt. A parte enim erat consilium & finis.
Per qu: conjunguntur patri, per aliam atque aliam.
Vitam, a compartitis canalibus.
Sed partit: sunt, mentali igne disposit:,
In alas mentales: mundo namque rex multiformi
Proposuit mentalem typum incorruptibilem, non per
mundum.
Vestigium promovens form: per qu: mundus appart.
Omnifariam ideis gratiosus, quarum unus fans.
Ex quo strident dispertit: ali:,
lmmens:, perrumpentes mundi circa corpora..:
: per sinus immensos, examinibus similes,
Feruntur convers:: circumque alibi aa..
Conceptiones mentales fonte a patera
Multum decerpentes ignis florenL
Infomnis temporis. Vigor principigeni: ider
32 JULIANUS
Pri
ma, e patris missa est: cujus per se forens fans.
Itellecta: Iynges a patre intelligunt & ipsa:.
Consilis in efabilibus moventur ut intelligan t.
HECATE SYNOCHES & TELETARCHA
IPSO ENIM OMNES EXILIUNT
Amilictique fulmines, & presterocapaces sinus
ucida: vigoris patrogenii Hecate.
Hypezocus ignis fos, & fortis
Spiritus polorum, igenos trans.
Custodire presteribus suis summitates dedit.
lr
nmiscens vigoris proprium robur in Synochis.
o mundus habeat mentales sustentatores inflexibiles.
ia operatrix, quia largitrix est ignis vitiferi.
ia & vitigenium implet Hecates sinur.
Et influit Synochs vigorem vitidonum ignis
Magni potentis.
Se
d & Custodes operum sunt patris.
Assirat enim se ipsum; ille urgens
Typum induere idolorur.
Teletarcha: comprehensi sunt cum Synochis.
His vera mentalis mentalibus presteribus
Omnia parent servientia....
Sed & qua:cunque msterialibus serviunt Synochis.
ln
duti armorum vigorem luminis resonantis.
Vigore Triglicho, mentem animamq[ue) ; armanter.
P
ervarium Synthema jacere ratiociio.
Neque-super incedere empyreis sparsir cbus,
S
ed collectir.
CHALDlAN ORACLES
3
3
Hi vero individua, & sensibilia efciun t,
Et corporiforra, & destinata in materiam..
ANIMA NATURA
A IGNIS POT PATRIS E
lucid us,
manet, & vita domina et:
Et tenet mundi multas plenitudines sinuum..
Mentis enim iritamen est, partum vero habet quid
corpons.
Mistis vero canalibus, ignis incorruptibilis opera efciens.
Post vero Paternas conceptiones anima, ego, habito:
Calida, animans omnia, reposuit enim.
Mentem sane in anima, animam vero in corpore inerti.
Nostri imposuit pater hominumque Deumque-.
Afatim animans lucem, ignem, rthera, mundos.
Coe:istunt namque naturalia opera mentali splendori
Patris. Anima enim est qur oravit magnum
Calum. & qua orat simul cum patre.
Cornua & ipsius flrrata sunt sursum..
Humeros vero circa Der natura immensa attollitur.
Imperat rursus natura infatigabilis mundisque
operibusque:
Calum ut currat sursium rternum trahens :
Et celer sol circa centrum, ut assuetus venia t.
Non natura inspicias fatale nomen ejus.
c
3
4
JULIAN US
MUNDUS
QUI PER SE OPERANS FABREFECIT
mundum..
Etenim qurdam ignis moles erat altera: hrc
Omina..
Per se
ut corpus mundanumL
Mwldus ut manifestus, & non videatur membraneus.
Tatum mundum ex igne, & aqua, & terra-,
Et omni-alente rre-.
lnefabilia, & fabilia synthemata mundi.
Aliam per aliam vitam, a partitis canalibus.
Desuper permeantis in oppositum
Per centrum terrr, & quintum medium, alium
Igneum, ubi descendit usque ad materiales canales.
Vitifer ignis.
Centro incitans Seipsum lumine resonante-. .
Fontanum alium, qui Empyrewn mundum ducit.
Centrum a quo omnes usque quo forte rquales fuerint.
Symbola enim paterna mens seminavit per mundum..
Medium inter patris singulr centrum fertur.
Mentis enim imitamen est: quod vera patrwn est habet
quod corporis.
CCLUM
EPTEM ENIM IN MOLES FORMAVIT PATER
frrmamenta mtmdorum.:
Crlum rotunda fgura circumcludens.
Fixitque multum crtwn astrorum
CHALD1AN ORACLES
inerrantiunL,
Animaliumque errantium constituit septenariunL.
Terram i medio posuit, aquamque i terra sinibus.
Aeremque supra hac.
Fixitque multum cctum astrorum inerrantiunL.
Tensione, non laboriosa mala..
Sed ftione errorem non habente in motu.
Fixitque multum cctum astrorum inerrantiunL.
Ignem ad ignem cogens.
Fixione errorem non habente i motu.
Sex eos constituit, septimum Solis,
I medium jaciens ignenL.
3
5
lnordinationem eorum bene-ordinatis suspendens zonis.
Parturit enim Dea Solemque magnum, & splendidan
Lunam .
.ther, Sol, spiritus Luna, aeris ductores,
Solariumque circulorunL, & lunarium est crepituum,
Sinuumque aereorunL.
itheris cantus, Solisque, & Luna canalium, & aeris.
Et latus aer, lunarisque cursus, & polus Solis.
Colligit ipsum, accipiens atheris harmonianL,
Solisq[ue] ; Lunaque, & quacunque aere continentur.
Ignis ignis derivatio, & ignis penu.
Crines enim i acutum nato lumini conspiciuntur,
Ubi Saturnus.
Sol assessor intuens polum purum.
ithereusque cursus, & Luna ingens impetus,
Aeriique fuxus.
olemque magnum, & splendidam LunanL.
C
c
JULIANUS
TEMPUS
MUNDANUM, .TERNUM, INFINITUM.
& senem
fontanum aliud, quod empyreum mundum
ducir.
ANIMA CORPUS HOMO
TET TE FESTINARE AD LUCEM & PATRS
luma.,
Unde missa est tibi anima, multam induta
menteiT.
Ha: c pater mente concepit, mortalisque ei est animatus.
Symbola enim paterna mens seminavit in animis
Amore profundo replens animaiTL .
Reposuit enim mentem in anima, in corpore vero
Vos reposuit pater hominumque deumque.
Incorporea quidem stmt divina omnia...
Corpora vero in ipsis vestri causa sunt alligata.
Non potentes continere incorporeos corpora.,
Ob corpoream, in quam concentrati estis, naturaiT.
Inque deo jacent :1.ces trahentes validas.
A patre descendenres, a quibus anima descendentibus
Empyreos carpit fructus, animam alentem forem. .
Ideoque mente concipients opera parris
Parca: fatalis alam fugiunt inverecundai.
Et si hanc animam videris redeunteiT,
At aliam imittit pater, ut in numero si r-.
Certe valde illa: sunt beatissima: supra omnes
CHLDJA ORCLS
Animas, ad terram a C<lo profusa.
Illaque divitcs, & inefabilia stamina habente.
acunque a Iucente, o rex, a te, vel ipso
Jove sunt progenita. Miti valida a necessitate
3
7
Ducatur anima profunditas immortalis oculosque afatim
Omnes sursum extende.
Nee deorsum pronus sis in nigricantem mandum..
Cui profunditas semper infda substrata est, & Hades
Circumquaque caligans, squalidus, idolis gaudens, Amens,
Pracipitosus, tortuosus, cccium profoundum semper
involvens,
Semper desponsus obscuram faciem, inertem, Spiritu-
carentem .
Et Osor luminis mundus , & tortuosi uxus
A quibus vulgus attrahitur.
are paradisum..
are tu anima canalem, unde, aut quo ordine
Corpori inservieris, in ordinem a quo efuxisti
Rursus restituas, sacra semoni operam uniens.
Neque deorsum sis pronus, pracipitium in terra subet,
Septemvios trahens per gradus: quo sub
Horribilc- necessitdtis Thronus es t'.
Ne tu augeas fatum..
Anima hominum Deum coget quodammodo in seipsam:
Nihil mortale habens, tota a Deo est ebria facta..
Harmonam resonat namque, sub qua est corpus mortale.
Extendens igneam mentem ad opus pietatis,
Et fluxile corpus servabis.
Est & idolo portio in loco circumlucente-.
Undique inficta anima ignis habenas tende.
Igne calens cogitatio primissimum habet ordinem..
JULIUS
Igni namque mortalis propinquans a Deo lumen
habebit.
lmmorant enim mortali prrsto Dii aderunt.
Prnr hominum sut angores.
Et malr materir germa uta sunt, & bona..
Spes nutriat te ignea Angelica i regione-.
Sed non recipit illius velle Paterna mens,
Donee non exeat ex oblivione, & verbum loquatur.
Memoriam indens Pateri Synthematis puri.
His quidem discibile lucis dedit notitiam suscipere.
Has vera & somnolentos sui fuctum dedit roboris.
Ne spiritum maculcs neque profundum fac superficiem.
Neque materir quisquilias prrcipitio relinquas.
Ne educas, ne exiens habeat quidpiai.
Vi corpus relinquentium animr sunt purissimr.
Animr expulsores, respiratores, & faciles solutu sunt.
Sinistris in lumbis Hecates virtutis est fans,
Intus tota manens, virgieum non abjiciens.
0 audacissimr naturr, homo, articiui!
Neque ingentes mensuras terrr in tuam mentem pone-.
Non enim veritatis planta est in terra..
Neque in mensuris mensuras Solis regulas congregans,
lterno consilio fertur, non gratia tui.
Lunarem quidem cursum, & astreum progressuiiL
Lunr strepitum dimitte, semper currit opera necessitatis
Astreus progressus, tui gratia non est partus.
Jthereus avium pes latus nunquam verus est.
Non sacrifcia visceraque cupio: hrc sunt omnia ludi,
Mercatorir deceptionis firmamenta; fuge tu hrc
Si vis pietatis sacrum paradisum aperire-.
Ubi Virtus, sapientiaque, & bona lex congregantur.
CHALDAAN ORACLES
Tuum enim vas bestc terrc habitabunt.
lpsas autem terra sepeliit ad flios usque-.
D.MONES SACRIFICIA
3
9
ATURA SUADET ESSE DAMONAS PUROS.
mala materic germina, utilia, & bona.
hcc in abditis septis mentis evolvo.
simulacrum saltatim in aere in tumorem
ext en dens,
Vel etiam ignem iguratum, unde vocem currentem,
V el lumen abundans radians, streperum, convolutum:
Sed & equum videre luce magis fulgurantem.,
Vel etiam puerum suis humeris inequitantem equo,
Ignitum, vel auro diltinctum, vel spoliatum.,
Vel etiam sagittantem, & stantem super humeris.
Multoties si dixeris m, cernes omnia leonem.,
Neque enim cclestis curvitas tunc apparet moles.
Astra non lucent, Lunc lux opertum est',
Terra non stat, cernuntur vera cuncta fubus.
Neque naturc voces per se visibile simulacrum,
Non enim oportet illos te spectare antequam corpus
Sacris purgetur.
ando animas mulcentes semper a Sacris abducunt.
Ergo ex sinibus terrc exiliunt terrestres canes,
Nunquam verum corpus mortali homini monstrantes.
Operare circa Hecaticum turbiem..
Nomina barbara nunquam mutaveris.,
Sunt enin1 nomina apud singulos a Deo data
Potentiam in Sacris inefabilem habentia.
40
J
US
Oando videris forma sine Scarum ignem.,
Collucentem saltatm totus per profundum mundi,
Audi i
g
nis voceiiL.
COMMENTARY ON THE ORACLES BY
GEORGE GEMISTUS PLETHO
-d. 1464 AD
PLETHO'S EXPOSITION
OF THE MORE OBSCURE PAS SAGES
IN THESE ORACLES
seek thou the way of the soul, whence or by what order. 23 5
Having served the Body, to the same order from which thou
didstjow.
Thou maist rise up again; joining Action to sacred speech.
MAGI THAT ARE FOLLOWERS OF ZOROASTER,
also many others, hold that the human soul
immortal; and descanded from above to
the mortal body, i. e. q to operate there
in a certain time; and to animate and ador 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 ofice well, runs back into the
same place; but if not well, she retires into worse Man
sions, according to the things which she has done i Life.
The Oracle therefore says, "Seek thou the Soul's Path,"
or the way by which the soul foweth into thee; or by
what course (viz., of Life) having performed thy charge
toward the body, thou may'st mount up to the same'
place from which thou didst flow down, viz., the same
track of the soul, ' joining Action to Sacred Speech. "
43
JULIAUS
word, or conceive in her thoughts a certain speech, cal
ling to remembrance the Paternal Divine Symbol or
Watch-word; this is the persuit of the good which the
soul calling to remembrance hereby becomes most ac
ceptable to her Maker.
It behoves thee to hasten to the Light, and to the Beams of
the Father:
202
From whence there was sent to thee a soul endued with much
Mind.
The Light and Splendor of the Father is that Mansion
of the Soul which is circumlucid, from whence the Soul
arrayed with much of the Mind was sent hither, where
fore we must hasten to return to the same Light.
These the Earth bewails, even to their own children. 280
Those who hasten not to the Light, from which their
Soul was sent to them, the Earth or mortal Nature be
wails, 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
il education .
CHALD.AN ORACLES
47
The ungirders of the soul, which give her breathing, are easy
to be loosed. 264
The Reasons which expell the Soul from wickedness,
and give her breathing, are easy to be untied; and the
oblivion which keeps them, is easily put of
In the side f the sinister Bed there is a Fountain of virtue: 26
5
which remains entire within; not emmitting her virginity.
In the left side of thy bed, there is the Power or Fount
ain of Virtue, residing wholly within, and never casting
of her Virginity, or Nature void of passion: for there is
always in us the power of Virtue without passion which
cannot be put of; although her Energy or Activity may
be interrupted: he said 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 2
4
2
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 de
fence) by resembling him as much as we can possibly;
JULIANUS
"having nothing mortal" within her, "she is wholly
drenched in Divinity," or replenished with Divine goods;
for though she id 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 afording 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 fre by the power of the
Father, 1
3 3
Remains Immortal, and is Mistress of L
i
,
And possesseth many completions of the cavities of the world.
The second God, who first before all other things pro
ceeded from the Father and Supreme God, these Oracles
call all along, "The Power of the Father," and his "In
tellectual Power," and the "Paternal Mind." He said
therefore, that "the Soul procreated by this power of the
Father, is a bright fire; " that is, a Divine and Intellectual
Essence, and "presisteth immortal" through the Divinity
of its Essence, "and is the Mistress of Life," viz., of her
self possessing Life which canot 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 Re
ceptacles of the World," or divers places in the World,
CHALDlAN ORACLES
4
9
which accordig as she has led Life past is alloted to eve
ry one-.
seek Paradise. 23
4
The circumlucid Mansion of the Soul.
Defle not the spirit, nor deepen a superfcies. 260
The followers of Pythagoras and Plato conceive the-
Soul to be a Substance not wholly separate from all
Body, nor wholly inseparate; but partly seperate, partly
inseparate; separable potentially, but ever separate act
ually. For they assert three kinds of Forms, one wholly
separate from matter, the Supercelestial Intelligences; an
other wholly inseparate from matter, having a Subst
ance not subsistent by itself but dependant on matter;
together with which matter, which is sometimes dissol
ved by reason of its nature subject to mutation, this kind
of Soul is diasolved also and perishes: this kind they
hold to be wholly irrational. Betwixt these they place a
middle kind, the rational Soul, difering from the Super
celestial Intelligences, for that it always co-exists with
matter; and from the irrational kind, for that it is not'
dependant on matter; but, on the contrary, matter is
dependant on it, and it has a proper substance potentially
D
50 JUI US
subsistent by itself; it is also indivisible, as well as the-
Supercelestial Intelligences, and performing some works
i some manner allayed to theirs, being itself also busied
in the knowledge and contemplation of Beings even un
to the Supreme God; and for this reason is incorruptible.
This kind of Soul is always co-existent with an .thereal
Body as its ' Vehiculum,' which she by continual approx
imation makes also Immortal : neither is this her 'Vehic
ulum' inanimate in itself but it is itself animated with
the other species of the Soul, the irrational (which the
wise cal the Image of the rational Soul) adored with
Phantasie and Sense, which sees and hears itself whole
through whole; and is fshed with all the Senses and
with all the rest of the irrational Faculties of the Soul.
Thus by the principal Faculity of this Body, Phantasie,
the rational Soul is continually joined to such a Body,
and by such a Body sometimes the human Soul is joined
with a mortal Body by a certain afmity of Nature, the
whole being infolded in the whole enlivening Spirit of
the Embryon. This 'Vehiculum' itself being of the nature
of a Spirit. The Dmons Souls difer not much from
the human, only they are more noble and use more
noble Vehicles. Moreover, they caru1ot be mingled with
corruptible Nature. Likewise the Souls of the Stars are
much better than the Dmons, and use better Vehicles;
are Bodies splendid by reason of the greatness of the op
erative faculity: These Doctrines concerg the Soul the
Magi, followers of Zoroaster, seem to have used long
before. Defile not this kind of Spirit of the Soul, said the
Oracle, nor deepen it being a superfcies; he- calls it
superficies, not as if it had not a triple demention, for
CHLD..A ORCLES 51
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 i t
declines too much towards the mortal Body.
There is a room for the Image also in the circumlucid place. 2
4
7
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 said that
this kind of "Image hath a part in the circumlucid Reg
ion;" for the Soul never layeth down the 'Vehicle' ad
herent to her.
Leave not the dross of Matter on a Precipice. 261
He calls the Mortal Body "the dross of Matter," and
exhorts that we neglect it not being il afected, 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 frth, least going forth she have something. 262
Do
JUIA US
"Carry not forth," meaning the Soul, out of the Mor
tal Body, "least by going forth" thou incur some danger,
implying as much as to carry her forth beyond the Laws
of Nature-'.
r thou extend the fery Mind to the work of Piety, thou shalt
preserve the fuxible Body. 2
45
"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.
certainly out of the cavities of the Earth spring Terrestrial
Dogs, 2
9
8
which shew 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
says, 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 suf
ficiently adorned with Reason . These are apparitions
of the passions of the Soul in performing Divine Rites:
mere appearances having no substance, and therefore "not
signifig anything true--. "
CHLDlA ORCLES
53
Nature persuadeth that Dcmons are pure; 28I
The bourgeons, even of ill matter, are proftable and good.
'Nature' or natural Reason "persuadeth that Dcmons
are Sacred," and that all things proceeding from God,
who is in himself good, "are beneficial;" and the "very
bloomings of il
Matter," or the forms dependent upon
Matter are such. He calls Matter 'il,' not as to its sub
stance, 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 parti
cipant of good, which littleness of good is here expressed
by the word il. Now the Oracle means, that if the
bloomings of
il
Matter, viz. of the last of substances are
good, much more are the Dcmons such, who are in aiL
excellent rank as partaking of rational Nature and being
not mixed with mortal Nature.
The Furies are stranglers o Men.
'The Furies' or the vindictive Dcmons clasp Men close,
or restrain and drive them from vice and excite them to
virtue-.
Let the immortal depth o the soul be predominant; but all thy
Eyes 22
5
EXtend quite upward.
54
JULIANUS
Let the "divine depth of thy Soul" govern and lift
thou all thy Eye or all thy knowing faculties 'upward.'
o Man, the Machine of boldest Nature!
He calls Man the "Machine of boldest Nature-' ! " be
cause he attempts great things.
if thou speak ofen to me, thou shalt see absolutely that which
is spoken: 291
For there neither appears the celestial conclave bulk
Nor to the stars shine: the liht 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 shalt see-'
that which thou speakest," viz. Me whom thou calles t
everywhere': for then thou shalt perceive nothing but
'Thunder' all about, fre gliding up and down all over
the World.
call not on the selconspicuous Image of Nature. 29
5
Seek not to behold the self-seeing 'Image of Nature, '
viz., of the Nature of God, which is not visible to our
CHALDlAN ORACLES
55
eyes: but those things which appear to the initiated per
sons, as Thunder, Lighting, 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. 248
Draw unto thyself every way the 'Reins of Fire,' which
appear to thee when thou art sacrifcing, with a sincere
Soul; viz,. a simple, and not of various habits.
when thou seest a sacred Fire, without Form,
3
04
shining fasingl
y