From: The Dial, Vol. IV, No. IV. (April 1844)
Author:
Published: James Munroe and Company 1844 Boston
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CHALDÆAN ORACLES.
WE owe to that eminent benefactor of scholars and philosophers, the late Thomas Taylor, who, we hope, will not long want a biographer, the collection of the “Oracles of Zoroaster and the Theurgists,” from which we extract all the sentences ascribed to Zoroaster, and a part of the remainder. We prefix a portion of Mr. Taylor’s preface:—
“These remains of Chaldæan theology are not only venerable for their antiquity, but inestimably valuable for the unequalled sublimity of the doctrines they contain. They will doubtless, too, be held in the highest estimation by every liberal mind, when it is considered that some of them are the sources whence the sublime conceptions of Plato flowed, and that others are perfectly conformable to his most abstruse dogmas.
“I add, for the sake of those readers that are unacquainted with the scientific theology of the ancients, that u the highest principle of things is a nature truly ineffable and unknown, it is impossible that this visible world could have been produced by him without mediums; and this not through any impotency, but, on the contrary, through transcendency of power. For if he had produced all things without the agency of intermediate beings, all things must have been, like himself, ineffable and unknown. It is necessary, therefore, that there should be certain mighty powers between the supreme principle of things and us: for we, in reality, are nothing more than the dregs of the universe. These mighty powers, from their surpassing similitude to the first god, were very properly called by the ancients, gods; and were considered by them as perpetually subsisting in the most admirable and profound union with each other, and the first cause; yet so aa amidst this union to preserve their own energy distinct from that of the highest god. For it would be absurd in the extreme, to allow that man has a peculiar energy of his own, and to deny that this is the case with the most exalted beings. Hence, as Proclus beautifully observes, the gods may be compared to trees rooted in the earth: for as these, by their roots, are united with the earth, and become earthly in an eminent degree, without being earth itself; so the gods, by their summits, are profoundly united to the first cause, and by this means are transcendently similar to, without being the first cause.
“Lines, too, emanating from the centre of a circle, afford us a conspicuous image of the manner in which these mighty powers proceed from, and subsist in, the ineffable principle of things. For here, the lines are evidently things different from the centre, to which, at the same time, by their summits, they are exquisitely allied. And these summits, which are indescribably absorbed in the centre, are yet no parts (i. e. powers) of it: for the centre has a subsistence prior to them, as being their cause.”
ORACLES OF ZOROASTER.
There is also a portion for the image (a) in the place (b) every way splendid.
Nor should you leave the dregs of matter (c) in the precipice (d).
Nor should you expel the soul from the body, lest in departing it retain something (e).
(f) Direct not your attention to the immense measures of the earth; for the plant of truth is not in the earth. Nor measure the dimensions of the sun, by means of collected rules; for it revolves by the eternal will of the Father, and not fory our sake. Dismiss the sounding course of the moon; for it perpetually runs through the exertions of necessity. The advancing procession of the stars was not generated for your sake. The wide-spread aerial wing of birds, and the sections of victims and viscera are never true: but all these are mere puerile sports, the foundations of mercantile deception. Fly from these, if you intend to open the sacred paradise of piety, where virtue, wisdom, and equity, are collected together.
Explore the river (g) of the soul, whence, or in what order, having become a servant to body, you may again rise to that order from which you flowed, uniting operation to sacred reason (h).
Verge not downward, a precipice lies under the earth, which draws through a descent of seven steps (i), and under which lies the throne of dire necessity.
You should never change barbarous names (j).
In a certain respect, the world possesses intellectual, inflexible sustainers (k).
Energize about the Hecatic sphere (l).
If you invoke me (m), all things will appear to you to be a lion. For neither will the convex bulk of heaven then be visible; the stars will not shine; the light of the moon will be concealed; the earth will not stand firm; but all things will be seen in thunder.
On all sides, with an unfigured (n) soul, extend the reins of fire.
O man, thou subtle production (o), that art of a bold nature!
In the left hand inward parts of Hecate (p) is the fountain of virtue, which1 wholly abides within, and does not emit its virginal nature.
When you behold a sacred fire (q) without form, shining with a leaping splendor through the profundities of the whole world, hear the voice of fire.
You should not invoke the self-conspicuous image of nature (r).
Nature persuades us that there are holy dæmons, and that the blossoms of depraved matter (s) are useful and good.
(t) The soul of mortals compels, in a certain respect, divinity into itself, possessing nothing mortal, and is wholly inebriated from deity; for it glories in the harmony (u) under which the mortal body subsists.
‘The immortal depth (v) of the soul should be the leader; but vehemently extend all your eyes (w) upwards.
You should not defile the spirit (x), nor give depth to a superficies.
Seek Paradise (y ).
(z) The wild beasts of the earth shall inhabit thy vessel. By extending a fiery intellect (aa) to the work of piety, you will also preserve the flowing body.
From the bosom therefore of the earth, terrestrial dogs (bb) leap forth, who never exhibit a true sign to mortal man.
The Father (cc) perfected all things, and delivered them to the second intellect (dd), which the nations of men call the first.
The furies are the bonds of men (ee).
The paternal intellect disseminated symbols (ff) in souls.
(gg) Those souls that leave the body with violence are the most pure.
The soul being a splendid fire, through the power of the father remains immortal, is the mistress (hh) of life, and possesses many perfections of the bosoms of the world.
The Father did not hurl forth fear, but infused persuasion (ii).
The Father (jj) has hastily withdrawn himself, but has not shut up his proper fire, in his own intellectual power.
There is a certain intelligible (kk) which it becomes you to understand with the flower of intellect.
The expelling powers (ll) of the soul which cause her to respire, are of an unrestrained nature.
It becomes you to hasten to the light and the rays of the Father, whence a soul was imparted to you, invested with an abundance of intellect.
All things are the progeny of one fire (mm).
(nn) That which intellect says, it undoubtedly says by intellection.
(oo) Ha! ha! the earth from beneath bellows at these as far as to their children.
You should not increase your fate (pp).
Nothing imperfect proceeds, according to a circular energy, from a paternal principle (qq).
But the paternal intellect will not receive the will of the soul, till she has departed from oblivion (rr); and has spoken the word, assuming the memory of her paternal sacred impression.
When you behold the terrestrial (ss) dæmon approaching, vociferate and sacrifice the stone MNIZURIM.
Learn the intelligible, for it subsists beyond intellect (tt).
The intelligible Iynges possess intellection themselves from the Father, so far as they energize intellectually, being moved by ineffable counsels.
He who knows himself, knows all things in himself, as Zoroaster first asserted, and afterwards Plato in the first Alcibiades.—Pici Mirand. Op. tom. 1, p. 211.
Since the soul perpetually runs, in a certain space or time it passes through all things, which circulation being accomplished, it is compelled to run back again through all things; and unfold the same web of generation in the world, according to Zoroaster; who is of opinion, that the same causes, on a time returning, the same effects will, in a similar manner, return.—Ficin. de Immortal. Anim. p. 123.
ORACLES BY THE THEURGISTS.
Our voluntary sorrows germinate in us as the growth of the particular life we lead.
On beholding yourself, fear.
Believe yourself to be above body, and you are.
Those robust souls perceive truth through themselves, and are of a more inventive nature; such a soul being saved through its own strength.
We should fly from the multitude of men going along in a herd.
The powers build up the body of a holy man.
Not knowing that every god is good, ye are fruitlessly vigilant.
Fiery hope should nourish you in the angelic region.
Ascending souls sing pæan.
To the persevering mortal the blessed immortals are swift.
All things are governed and subsist in faith, truth, and love.
The oracle says, Divinity is never so much turned away from man, and never so much sends him in novel paths, as when we make an ascent to the most divine of speculations or works, in a confused and disordered manner, and, as it adds, with unhallowed lips or unbathed feet. For, of those who are thus negligent, the progressions are imperfect, the impulses are vain, and the paths are blind.
The orders prior to Heaven possess mystic silence.
Every intellect apprehends deity.
The intelligible is food to that which understands.
You will not apprehend it by an intellectual energy as when understanding Rome particular thing.
It is not proper to understand that intelligible with vehemence, but with the extended flame of an extended intellect; a flame which measures all things, except that intelligible. But it is requisite to understand this. For if you incline your mind, you will understand it, though not vehemently. It becomes you therefore, bringing with you the pure convertible eye of your soul, to extend the void intellect to the intelligible, that you may learn its nature, because it has a subsistence above intellect.
SAYINGS OF PYTHAGORAS AND OF THE PYTHAGOREANS.
Follow God.
All things are possible to the Gods.
Choose the most excellent life, and custom will make it pleasant.
This is the law of God, that virtue is the only thing that is strong.
Abstain from such things as are an impediment to prophecy, or to the purity and chastity of the soul, or to the habit of temperance or of virtue.
It is necessary to beget children, or it is necessary to leave those that may worship the Gods after us.
Other compacts are engraved in tables and pillars, but those with wives are inserted in children.
It is holy for a woman, after having been connected with her husband, to perform sacred rites on the same day, but this is never holy after she has been connected with any other man.
It is requisite to be silent, or to say something better than silence.
The possessions of friends are common.
The animal which is not naturally noxious to the human nee should neither be injured nor slain.
Intoxication is the meditation of insanity.
The beginning is the half of the whole.
An oath should be taken religiously, since that which is behind is long.
Be sober, and remember to be disposed to believe, for these are the nerves of wisdom.
All the parts of human life, in the same manner as those of a statue, ought to be beautiful.
When the wise man opens his mouth, the beauties of his soul present themselves to the view, like the statues in a temple.
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