Book I, part 1: the Chaldaean philosophers, their institution and sects

THE HISTORY OF THE CHALDAICK PHILOSOPHY.

THE FIRST BOOK.

Of the Chaldaeans.

THE FIRST PART.

The Chaldaean Philosophers, Institution, and Sects.

SECT. I.

Of the Chaldaean Philosophers.

CHAP. I.

The Antiquity of the Chaldaick Learning.

THe Antiquity of the Chaldaick Learning, though such as other Nations cannot equal, comes far short of that to which they d[…]d pretend. When Alexander, by his Victories against Darius, was possess'd of Babylon, (in the 4383d. year of the Iulian Period) Aristotle, a curious promotor of Arts, requested his Nephew Calisthenes, who accompani'd Alexander in the expedition, to inform him of what Antiquity the Learning of the Chaldaeans might with reason be esteemed. The Chaldaeans themselves pretended, that, from the time they had first begun to observe the Stars until this Expedition of Alexander into Asia, were 4[…]0000 years. But far beneath this number were the Observations which (as Porphyrius cited by Simplicius relates) Calisthenes sent to Aristotle, being but of 1903 years, preserved to that time, which from the 4[…]83d. year of the Iulian Period upward, falls upon the 2480th. And even this may with good reason be questioned, for there is not any thing extant in the Chaldaick Astrology more antient than the Aera of Nabo[…]assar, which began but on the 3967th of the Iulian Period. By this Aera they compute their Astronomical Observations, of which if there had been any more ancient, Ptolemy would not have omitted them. The first of these is in the first year of Merodach (that King of Babylon who sent the message to Ahaz concerning the miracle of the Dial,) which was about the 27th of Nabonassar. The next was in the 28th of Nabonassar. The third Observation is in the 127th of Nabonassar, which is the 5th year of Nabopolassur. This indeed is beyond all exception; for we have them confirm'd by the Authority of Ptolemy, who shewes the Reasons and Rules for the Observations. What is more then this, seems to have been onely hypothetical. And if we shall imagine a canicular Cycle which consists of 1461 years (and are 1460 natural years) to have been supposed by Porp[…]yrius to make up his Hypothesis, then there will want but 18 years of this number.

CHAP. II.

That there were several Zoroasters.

THe invention of Arts among the Chaldaeans is generally ascribed to Zoroaster. The name Zoroaster (to omit those who give it a Greek Etymology from [Greek] and [Greek]) Dinon cited by Laertius interprets [Greek], rendred by his Translators, a Worshipper of the Stars. Kircher finds fault with this Etymology, as being compounded out of two several Languages from the Greek [Greek] and the Chaldee Zor, and therefore endeavours to duduce it from tsura, a figure, or […]sajar, to fashion, and as and ster, hidden fire, as if it were Zairaster, fashioning images of hidden fire, or […]suraster, the image of secret things; with which the Persian Zarast agreeth. But it hath been observed, that Ester in the Persian Language signifieth a Star. The former particle Zor Bochartus derives from the Hebrew Schur, to contemplate, and thereupon, for [Hebrew], (in Laertius) reads [Hebrew], a contemplator of the Stars. But we find Zor used amongst other words (by composition) in the name Zorobabel, which we interpret, born at Babylon: Zoroaster therefore properly signifies the Son of the Stars.

The same name it is which some call Zabratas, others Nazaratas, others Zares, others Zaran, others Zaratus, others Zaradas; all which are but several corruptions from the Chaldee or Persian word which the Greeks most generally render Zoroaster.

That there were several Zoroasters (except Goropius, who paradoxically maintains there was not any one) none deny: but in reckoning them up, there is no small disagreement amongst Writers, grounded chiefly upon Arnobius, whom they differently interpret; his words these, Age nunc veniat quis super igneam zonam Magus interiore ab orbe Zoroastres, Hermippo ut assentiamur Authori: Bactrianus et ille conveniat, cujus […]tesias res gestas historiarum exponit in primo; Armenius, Hostanis nepos, & familiaris Pamphilius Cyr[…]. Patricius, Naudaeus, Kirch[…]r, and others, conceive that Arnobius here mentions four Zoroasters; the first a Chaldean, the second a Bactrian, the third a Pamphylian (named also Erus,) the fourth an Armenian, son (as Kircher would have it) of Hostanes. Salmasius alters the Text thus, Age nunc veniat quaeso per igneam Zonam Magus interiore ab orbe Zoroasters, Hermippo ut assentiamur Auctori, Bactrianus. Et ille conveniat, cujus Ctesias res gestas historiarum exponit in primo, Armenius, Hostanis nepos, & familiaris Pamphilus Cyri. Which words thus altered by himself, imply, as he pretends, but three Zoroasters; the first, according to some, an Aethiopian (a Country neer the torrid Zone) but, according to Hermippus, a Bactrian; the second, Armenius, Nephew of Hostanes, of whose actions Ctesias gives account in the first Book of his Histories; the third named Pamphilus, friend to Cyrus, Ursinus, from the same reading of the words, infers that Arnobius mentions only two, that he manifestly explodes the Bractrian Zoroaster of Hermippus, and that Ctesias confuting the fabulous relation of Eudoxus, proved Zoroaster to have lived in the times of Cyrus. But the words of Arnobius seem not to require such alteration; which will appear more, if we mention particularly all those on whom the name of Zoroaster was conferr'd.

The first a Chaldaean, the same whom Suidas calls the Assyrian, adding that he died by fire from Heaven; to which story perhaps Arnobius alludes, or to that other relation mention'd by Dion Chrysostome, that Zoroaster the Persian (for their stories are confounded) came to the people out of a fiery mountain; or else, by fiery zone, he means the seat of the zoned Deities just above the Empyreal or corporeal Heaven, according to the doctrine of the Chaldaeans; for I find not any where that Zoroaster was esteem'd an Aethiopian, or of interiour Lybia, as Salmasius expounds, Concerning this Zoroaster, Arnobius cites Hermippus: who, as Pliny saith, wrote in explication of his Verses, and added Tables to his Volumes.

The second, a Bractrian; Iustine mentions Zoroastres King of Bractria contemporary with Ninus the Assyrian, by whom he was subdu'd and slain; adding, He was said to be the first that invented Magical Arts, and observed the beginnings of the World, and the motions of the Stars. Arnobius saith, he contested with Ninus, not only by steel and strength, but likewise by the Magical and abstruse disciplines of the Chaldeans. The actions of this Zoroaster, Ctesias recorded in the first Book of his Persica; for so Arnobius, Bactrianus & ille conveniat, cujus Ctesias res gestas historiarum exponit in primo. The first six Books of that Work, treated (as Photius shews) only of the Assyrian History, and passages that preceded the Persian affairs. Whereupon, I cannot assent to the conjecture of Salmasius, who applies the citation of Ctesias to the Nephew of Hostanes, since Hostanes (as Pliny affirms) lived under Darius. But Diodorus names the King of Bactria whom Ninus conquered, Oxyartes; and some old Mss. of Iustine (attested by Ligerius) Oxyatres, others Zeorastes: perhaps the neerness of the names and times (the Chaldaean living also under Ninus, as Suidas relates) gave occasion to some to confound them, and to ascribe to the Bactrian what was proper to the Chaldaean; since it cannot be imagined, that the Bactrian was Inventor of those Arts, in which the Chaldaean, who lived contemporary with him, was so well skil'd. Elichmannus, a Persian Writer, affirms the Arabians and Persians to hold, that Zoroaster was not King of the Bactrians, but a Magus or Prophet; who by perswasions having wrought upon their King, first introduced a new form of superstition amongst them, whereof t[…]ere are some remainders at this day.

The third a Persian, so termed by Laertius and others; the same whom Clemens Alexandrinus styles a Mede; Suidas, a Perso-Mede; Institutor of the Magi, and Introductor of the Chaldaick Sciences amongst the Persians. Some confound this Zoroaster with the Chaldaean, and both of them (as Kircher doth) with Cham the Son of Noah, not without a very great anachronism: for we find the Word Persian no where mentioned before the Prophet Ezekiel, neither did it come to be of note till the time of Cyrus. The occasion of which mistake seems to have been for that Zoroaster the Persian, is by Pliny, Laer[…]ius, and others, styled Institutor of Mag[…]ck, and of the Magi, which is to be understood no otherwise then that he first introduced them into Persia. For Plutarch acknowledgeth, Zoroaster instituted Magi amongst the Chaldaeans, in imitation of whom the Persians had theirs also: And the Arabick History, that Zaradussit not first instituted, but reformed, the religion of the Persians and Magi, being divided into many Sects.

The fourth a Pamphylian, commonly called Er, or Erus Armeniu[…]. That he also had the Name of Zoroaster, Clemens witnesseth: The same Author, (saith he, meaning Plato) in the 10. of his Politicks, mentioneth Erus Armenius, by descent a Pamphylian, who is Zoroaster; now this Zoroaster writes thus, This wrote I, Zoroaster Armenius, by descent a Pamphylian, dying in Warre; and being in Hades, I Learned of the Gods. This Zoroaster, Plato affirmeth to have been raised again to Life, after he had been Dead ten dayes, and laid on the Funeral pyre, repeated by Valerius Maximus, and Macrobius. To this Zoroaster, doubtlesse the latter part of Arnobius's Words, with which Interpreters are so much perplexed, ought to be referred, Armenius Hostanis nepos, & familiaris Pamphylius Cyri. Some conjecture he mentions two Zoroasters; I rather conceive, the Words relate only to this one, and perhaps are corrupt, thus to be restored and distinguished, Armenius Hostanis nepos & familiaris, Phamphylius Erus: Armenius, Nephew and Disciple (in which sense [non-Latin script] is usually taken) of Hostanes, Erus Pamphylius.

The fifth a Proconnesian, mentioned by Pliny; Such as are more diligent (saith he) place another Zoroaster, a Proconnesian, a little b[…]fore Hostanes. This Zoroaster might probably be Aristeas the Proconnesian, who, according to Suidas, lived in the time of Cyrus and Croesus. He adds, that his soul could go out of his Body, and return as often as he pleased. Herodotus relates an instance hereof, not unlike that of Erus Armenius, that he died suddenly in a Fuller's shop at Proconnesus, and was seen at the same time at Cyzicus: his Friends coming to fetch away his Body, could not find it. Seven years after he returned home, and published the Verses which were afterwards called Arimaspean; a Poem describing a Happy Life, or rather an Imaginary civill Government after such a manner as he conceived most perfect. This we may gather from (lemens Alexandrinus, who saith, that the Hyperborean and Arimaspian Cities, and the Elyzian fields are forms of civill Governments of just Persons; of which kind is Plato's Commonwealth.

To these may be added a sixth Zoroaster, (for so Apuleius calls him) who lived at Babylon, at what time Pythagoras was carried Prisoner thither by Cambyses. The same Author terms him, omnis divini arcanum Antistitem, adding, that he was the chief Person whom Pythagoras had for Master; probably, therefore; the same with Zabratas, by whom Diogenes affirms, he was clea[…]sed from the pollutions of his Life past, and instructed from what things vertuous Persons ought to be free; and learnt the Discourse concerning Nature (Physick), and what are the Principles of the Universe; The same with Nazaratas the Assyrian, whom Alexander in his Book of Pythagorick Symbols, affirms to have been Master to Pythagoras; the same whom Suidas calls Zares; Cyril, Zaran; Plutarch, Zaratas.

That there should be so many Zoroasters, and so much confusion amongst Authors that write of them, by mistaking one for another, is nothing strange; for, from extraordinary Persons, Authors of some publick benefit, they who afterwards were Eminent in the same Kind, were usually called by the same Name. Hence is it, that there were so many Belusses, Saturns, Iupiters; and, consequently, so much confusion in their Stories. The like may be said of Zoroaster the Chaldaean, who being the Inventer of Magical and Astronomical Sciences, they who introduced the same into other Countries, as Zoroaster the Persian did, in imitation (as Plutarch saith) of the Chaldaeans, and such likewise as were eminently skilfull in those Sciences, as the Bactrian, the Pamphylian, and the Proconnesian, are described to have been, were called by the same Name.

CHAP. III.

Of the Chaldaean Zoroaster, Institutor of the Chaldaick Philosophy.

THe first of th[…]se Zoroasters termed the Chaldaean or Assyrian, is generally acknowledg'd the Inventer of Arts and Sciences amongst the Chaldaeans, but concerning the time in which he lived, there is a vast disagreement amongst Authors.

Some of these erre so largely, as not to need any Confutation; such are Eudoxus, and the Author of the Treatise entituled [non-Latin script] commonly ascribed to Aristot[…]e, (and so Pliny cites it,) who asserts he lived 5000. years before Plato. Such likew[…]se are Hermippus, Hemodorus the Platonick, Plutarch, and Ge[…]istus Pletho (following Plutarch,) who place him 5000. years before the Destruction of Troy.

Others conceive Zoroaster to be the same with Cham, the son of Noah; of which Opinion (not to mention the Pseudo-B[…]rosus of Annius Viterbiensis) were Didymus of A[…]exand[…]i[…], Agathias, Scholasticus, and Abenephi: Cham (saith the la[…]) was the Son of Noah; he first taught the worshipping of Idols, and first introduced Magical Arts into the World, his Name is Zuraster, he the second Adris, a perpetual fire. Hither also some referre the Rabbinical stones concerning Cham, that by Magick he emasculated his Father, &c. That Noah being by this means disabled from getting a fourth Son, cu[…]sed the fourth Son of Cham; That this curse (which was that he should be a Servant of Servants) implied strange service, viz. Idolatry; That hereupon the posterity of Chus became Idolaters, Cham himse[…]f being the first that made Idols and introduced strange service into the World, and taught his Family the worshipping of Fire.

The greater part of Writers place him later. Epiphanius in the time of Nimrod, with whom agree the Observations said to be sent by Callisthenes to Aristotle of 1903. years before Alexanders taking Babylon: for from the year of the Julian Period in which Babylon was taken, the 1903. upward falls on the 2480. of the same Aera; about which time Nimrod laid the foundations of that City, and there setled his Empire.

Suidas relates him contemporary with Ninus King of Assyria; Eusebius, with Semiramis Wife of Ninus; Ninus is placed by Chronologers above the 3447. of the Julian Period.

Suidas (elsewhere) reckons him to have lived 500. years before the taking of Troy; Xanthus, 600. years before Xerxes's expedition into Greece. Troy, according to the Marmor Arundelianum was taken 434. years before the first Olympiad. Xerxes's expedition was on the first of the 75. Olympiad, viz. the of the Julian Period. The accompt of Suidas therefore falls on the 3030. that of Xanthus on the 3634. of the Julian Period. The latest of these seemeth to me most Historical, and agreeable to Truth.

Of his Birth, Life, and Death, there is little to be found; and even that, uncertain, whether appliable to him or to the Persian. Plato styles Zoroaster the Son of Oromases; but Oromases (as Plutarch and others shew) was a Name given to God by Zoroaster the Persian and his Followers: whence I conceive that Plato is to be understood of the Persian Zoroaster, who perhaps in regard of his extraordinary knowledge, was either Allegorically styled, or fabulously reported to be the […]on of God, or of some good Genius, as Pythagoras, Plato, and many other Excellent Persons were.

Pliny reports, that Zoroaster, (not particularizing, which of them) laughed the same day he was Born; and that his brain did beat so hard that it heaved up the hand laid upon it, a presage of his future science; and that he lived in the Deserts twenty years upon Cheese so tempered as that it became not old. […]he Assyrian Zoroaster, (saith Suidas) pray'd he might dye by fire from Heaven, and advised the Assyrians to preserve his ashes, assuring that as long as they kept them, their Kingdome should never fail: but Cedrenus attributes the same to the Per[…]an.

Of Writings attributed to him, are mentioned

Verses, two millions, upon which Hermippus wrote a Comment, and added […]ables to them.

Oracles, perhaps part of the foresaid Verses; upon these Syrianus wrote a Comment in twelve Books.

Of Agriculture, or Mechanicks; Pliny alledgeth a rule for sowing; and the Author of the Geoponicks, many Experiments under his Name: but this was either spurious, or written by some other Zoroaster.

Revelations; supposititious also, forged (as Porphyrius professeth) by some Gnosticks.

To these adde, cited by the Arabians, a Treatise of Magick; and another, of Dreams and their Interpretation, cited by Gelaldin frequently; Inventions doubtlesse of latter times.

Some ascribe the Treatises of the Persian Zoroaster to the Chaldaean; but of those hereafter.

CHAP. IV.

Of Belus, another reputed Inventor of Sciences amongst the Chaldaeans.

SOme there are who ascribe the Invention of Astronomy to Belus, of which Name there were two Persons, one a Tyrian, the other an Assyrian, who reigned in Babylonia next after the Arabians, about the 2682. year of the World, according to the accompt of Africanus; for whose Inventions the Babylonians honoured him as a God. There is yet standing, (sa[…]th Pliny) the Temple of Iupiter Belus; he was the Inventor of the science of the Stars, and Diodorus, speaking of the Aegyptians, They affirm that afterwards many Colonies went out of Aegypt, and were dispersed over the Earth, and that Belus reputed to be Son of Neptune and Lybia, carried one to Babylon; and, making choice of the River Euphrates, to settle it instituted Priests after the manner of those in Aegypt exempt from all publique Charges and Duties, which the Babylonians call Chaldaeans; these observed the Sta[…]s imitating the Aegyptian Priests, Naturalists and Astrologers. Thus Diodorus. But that Belus was son of Neptune and Lybia, is nothing but Greek Mythologie; that he brought a Colony out of Aegypt into Babylon, is fabulous. For the Aegyptians had not any Correspondence with forreigners for a long time after. But to confirm that he was skilful in those Sciences, Aelian gives this Relat[…]on.

Xerxes son of Darius, breaking up the Monument of antient Belus, found an Urn of Glass in which his dead Body lay in Oyle; but the Urn was not full, it wanted a hand-[…]readth of the Topp: next the Urn there was a little Pillar, on which it was written, […]hat whosoever should open the Sepulcher and did not fill up the Urn, should have ill fortune. Which Xerxes reading grew afraid, and commanded that they should powre Oyl into it with all speed; notwithstanding, it was not filled: Then he commanded to powre into it the second time; but neither did it increase at all thereby. So that at last failing of success he gave over; and shutting up the Monument, departed very sad. Nor did the Event foretold by the Pillar deceive him: for he led an Army of 50 Myriads against Greece, where he received a great defeat, and returning home, died miserably, being murthered by his own Son, in the Night-time, a-bed.

To this Belus, Semiramis his Daughter erected a Temple in the middle of Babylon which was exceeding high, and by the help thereof the Chaldaeans who addicted themselves there to Contemplation of the Stars, did exactly observe their risings and settings.

CHAP. V.

Other Chaldaean Philosophers.

FRom Zoroaster were derived the Chaldaean Magi and Philosophers his Disciples; amongst whom, Pliny mentions one Azonaces Master of Zoroaster; which doubtless must have been meant of some later Zoroaster, there being many of that name, as we shewed formerly.

By the same Author are mentioned of the antient Magi Marmaridius a Babylonian, and Zarmocenidas an Assyrian; of whom nothing is left but their names, no monuments extant of them.

To these add Zoromasdres a Chaldaean Philosopher, who wrote Mathematicks and Physicks; and Teucer a Babylonian an ancient Author who wrote concerning the Decanates.

The Mathematicians also, saith Strabo, mention some of these, as Cidenas, and Naburianus, and Sudinus, and Seleucus of Seleucia a Chaldaean, and many other eminent persons.

CHAP. VI.

Of Berosus, who first introduced the Chaldaick Learning into Greece.

AFter these flourished Berosus, or, as the Greeks call him [Greek], which name some interpret the Son of Oseas: for, as is manifest from Elias, [non-Latin script] with the Chaldees is the same with [non-Latin script] in Syraic[…]; whence Bar-ptolemaeus, as if the Son of Ptolemy, Bar-timaeus, and the like: Gorionides and other Rabbins call him Bar-Hosea; The Arabians Barasa; so Abenephi, and others.

Barthius saith that there are some who assert him contemporary with Moses, which opinion justly he condemns as ridiculous; Claudius Verderius in his Censure upon the Annian Berosus affirms, he lived a litle before the reign of Alexander the Great; upon what authority, I know not; That he lived in the time of Alexander, we find in the Oration of Tatian against the Gentiles; but the same Tatian adds, he dedicated his History to that Antiochus who was the third from Alexander. But neither is this reading unquestionable; for Eusebius cites the same place of Tatian thus, Berosus the Babylonian, Priest of Belus at Babylon who lived in the time of Alexander, and dedicated to Antiochus, the third after Seuleucus, a History of the Chaldaeans in three Books, and relates the actions of their Kings, mentions one of them named Nabuchodonosor &c. Here we find [non-Latin script], but in the Text of Tatian, [non-Latin script] after Alexander. And indeed this reading seems most consonant to the story. The next to Alexander was Seleucus Nicator: the next to him, Antiochus [non-Latin script]; The third, Antiochus [non-Latin script], who began his reign sixty one years after the death of Alexander: Now, it is possible that Berosus at the time of Alexander's taking Babylon might be thirty years old or lesse; and at his 90th year or somewhat younger might dedicate his History to Antiochus [non-Latin script]. Or we may say, that by Antiochus the third from Alexander is meant Antiochus [non-Latin script], reckoning Alexander himself inclusively for one, Seleucus the second, Antiochus [non-Latin script] the third; to whom from the death of Alexander are but 44 years: And in approving this Accompt we may retain the reading of Eusebius, supposing the first to be Seleucus, the second Antiochus Soter, the third Antiochus [non-Latin script]: neither is this inconsistent with Gesner's Translation of the words of Tatian [non-Latin script] as in Stephens edition, of Eusebius; or [non-Latin script], as in Tatian himself, qui Alexandri aetate vixit: which interpretation O[…]phrius Panuinus also follows. But considering these words more intently it came into my mind (saith Vossius) that it might better be rendred qui Alexandri aetate natus est, whereby all scruple may be taken away, supposing Berosus to have been born but two years before Alexanders death; By which accompt he must have been but 64 years old when Antiochus [non-Latin script] to whom he dedicated his Book began to reign: which way soever it is, Berosus published his History in the time of Ptolemaeus Philadelphus; for he reigned 38 years, and in the sixth year of his reign Antiochus Soter began to reign in Syria in the 22d of Antiochus [non-Latin script], to one of whom Antiochus dedicated his Book. But by no means can we assent to the Learned […]onradus Ges[…]erus, who by Alexander conceives to be meant not he who was sirnamed the Great son, of Philip, but that Alexander who succeded Demetrius Soter, in the Kingdome of Syria, and was succeeded by Demetrius Nicanor; by Antiochus understanding Antiochus Sedetes, who Reigned next after Demetrius Nicanor: for if it were so Berosus must have been a whole age later than Ma[…]etho; but Ma[…]etho flourished under Philadelphus (as Vossius elsewhere proves) Philadelphus died in the third year of the 133d Olympiad; but Antiochus Sedetes invaded Syria in the first of the 16[…] th Olympiad: How then could Berosus live so late, who was a little precedent to Manetho, as Syncellus expressely affirms? Again, we may assert the time of Berosus another way. Pliny sa[…]th he gave accompt of 480 years, which doubtless were years of Nabonassar: now the aera of Nabonassar begun in the second year of the 8th Olymp[…]ad; from which if we reckon 480, it will fall upon the later end of A[…]tiochus Soter's reign; wherefore Beros[…]s dedicated his Book either to him or to Antiochus [non-Latin script] his son. These Arguments will not suffer us to doubt of the time of Berosus.

This Berosus is mention'd by many of the Antients. Vitruvius saith, he first setled in the Island Coos and there opened Learning. Iosephus that he introduced the Writings of the Chaldaeans concerning Astronomy and Philosophy among the Grecians. Pliny that the Athenians, for his divine Praedictions, dedicated to him publiquely in their Gymnasium a Statue with a golden Tongue. He is mention'd likewise by Tertullian, and the Author of the Chronicon Alexandrinum.

He wrote Babylonicks or Chaldaicks, in three Books: for they are cited promiscuously under both these Titles: The Babylonicks of Berosus, Athenaeus cites; but Tatian saith, he wrote the Chaldaick History in three Books. And Clemens Alexandrinus cites Berosus, his third of Chaldaicks; and elsewhere, simply his Chaldaick Histories: And Agathias affirms, he wrote the antiquities of the Assyrians and Medes; for those Books contained not only the Assyrian or Chaldaean affairs but also the Median; Agathias, as somewhere Berosus the Babylonian, and Athenocles, and Simacus, relate, who have Recorded the antiquities of Assyrians and Medes. Out of this work Iosephus hath preserved some excellent fragments; But the supposititious Berosus of Annius is most trivial and foolish, of the same kind as his Megasthenes and Archilochus: many Kings are there reckon'd which are no where to be found; and scarce is there any of those fragments which Iosephus cites out of the true Berosus: on the contrary, some things are plainly repugnant, as when he saith Semiramis built Babylon; whereas Iosephus saith Berosus wrote, that it was not built by Semiramis.

A daughter of this Berosus is mention'd by Iustin Martyr a Babylonian Sibyl, who prophesied at Cumae; This cannot be understood of that Cumaean Sibyl, who lived in the […]ime of Tarquinius Priscus; for betwixt Tarquinius Priscus and the first Pontick war (in which time Berosus lived) are 245 years; but of some other Cumaean Sibyl of much later time. That there were several Sibyls, who prophesied at Cumae, Onuphrius hath already proved out of the Treatise of wonderful things ascribed to Aristotle; and out of Martianus Capella, and other Writers.

Berosus being the person who introduced the Chaldaick Learning into Greece, we shall with him close the History of the Learned Persons or Philosophers amongst the Chaldaeans.

SECT. II.

The Chaldaick Institution, and Sects.

CHAP. I.

That all Professors of Learning were more peculiarly termed Chaldaeans.

PHilosophy or Learning was not taught and propagated by the Chaldaeans after the Grecian manner, communicated by publick Professors indifferently to all sorts of Auditors; but restrained to certain Families. These were by a more peculiar compellat on termed Chaldeans; addicted themselves wholly to study; […]ad a proper habitation allotted for them; and lived exempt from all publick charges and duties.

Of these is Diodorus to be understood; who relates, that Belus instituted Priests exempt from all publick charges and duties, whom the Babylonians call Chaldaeans. Strabo adds, that there was a peculiar habitation in Babylonia allotted for the Philosophers of that Country who were termed Chaldaeans; and that they inhabited a certain Tribe of the Chaldaeans, and a portion of Babylonia, adjoyning to the Arabians and the Persian-Gulf.

There were those Chaldaeans who, asb Cicero saith, were named not from the Art, but Nation. And of whom he is elsewhere to be understood, when he affirms thatc in Syria the Chaldaeans excel for knowledge of the Stars, and acuteness of Wit; and Q. Curtius, who describing the solemnity of those who went out of Babylon to meet Alexander, saith, Then went the Magi after their manner; next whom, the Chaldaeans, Non vates modo sed artifices Babyloniorum: Where though some interpret artifices, those Astrologers who made Instruments for the practise of their Art; yet Curtius seems to intend no more then the Chaldaeans of both sorts, the Plebeian Tradesmen, and the Learned.

Of these Chaldaeans peculiarly so termed, is Laertius likewise to be understood, when he cites as Authors of Philosophy amongst the Persians the Magi, amongst the Babylonians or Assyrians the Chaldaeans. And Hesychius, who interprets the word Chaldaeans, a kind of Magi that know all things.

CHAP. II.

Their Institution.

THese Chaldeans preserved their Learning within themselves, by a continued Tradition from Father to Son. They learn not, (saith Diodorus) after the same fashion as the Greeks; For amongst the Chaldeans, Philosophy is deliver'd by Tradition in the family, the Son receiving it from the Father, being exempted from all other employment; and thus having their Parents for their Teachers, they learn all things fully and abundantly, believing more firmly what is communicated to them: and being brought up in these Disciplines from Children, they acquire a great habit in Astrology, as well because that age is apt to Learn, as for that they imploy so much time in Study. But among the Greeks, for the most part they come unprepared, and attain Philosophy very late; and having bestow'd some time therein, quit it to seek out means for their Lively-hood: and though some few give themselves up wholly to Philosophy, yet they per[…]ist in Learning only for gain, continually innovating some things in the most considerable Doctrines, and never follow those that went before them; whereas the Barbarians persevering alwayes in the same, receive each of them firmly: But the Greeks aiming at gain, by this Profession erect new Sects, and contradicting one another in the most considerable Theorems, make their Disciples dubious; and their minds, as long as they live, are in suspense and doubt, neither can they firmly believe any thing: for if a man examine the chiefest Sects of the Philosophers, he will find them most different from one another, and directly opposite in the principal Assertions.

CHAP. III.

Sects of the Chaldaeans distinguished according to their several Habitations.

AS all Professors of Learning amongst the Chaldaeans, were distinguished from the rest of the People by the common Denomination of the Country, Chaldaeans; so were they distinguish'd amongst themselves into Sects, denominated from the several parts of the Country, wherin they were seated: whereof Pliny and Strabo mention Hipparenes from Hipparenum, a City in Mesopotamia; Babylonians, from Babylon; Orchenes, (a third Chaldaick Doctrine) from Orchoë a City of Chaldaea; and Borsippenes, from Borsippe, another City of Babylonia dedicated to Apollo and Diana. And though Diodorus prefer the Chaldaeans before the Graecians, for their perseverance in the same Doctrines without Innovations; yet we must not infer thence, that there was an universal consent of Doctrine amongst them; but only, that each of them was constant in belief, and maintenance of his own Sect, without introducing any new Opinion. For, that amongst these Sects there was no absolute agreement, is manifest from Strabo, who adds that they did, (as in different Sects) assert contrary Doctrines; some of them calculated Nativities, others disapproved it; Whence Lucretius,

The Babylonick Doctrine doth oppose
The Chaldee, and Astrology ore'throws.

CHAP. IV.

Sects of the Chaldaeans distinguished according to their several Sciences.

ANother (more proper) distinction of Sects amongst the Learned Chaldaeans, there was, according to the several Sciences which they profest, The Prophet Daniel relating how Nebuchadonosar sent for all the Learned Men, to tell him his Dream, takes occasion to name the principal of them, which were four; Hhartumim, Ashaphim, Mecashephim, Chasdim.

Hhartumim, are by Abrabaniel, expounded Magi skilfull in Natutural things; and by Iachiades, those Magi who addicted themselves to contemplative Science, which interpretation suits well with the Derivation of the word; not as some would have from Charmini, Burnt bones, (for that the Magi performed their Rites with Dead mens bones) nor from Charat, a Pen or Scribe, (in regard, the Aegyptians used to call their wise Persons, Scribes:) for the Word in Chaldee is not taken in that sense; but from […] a Persian word, (by Transmutation of [non-Latin script] into [non-Latin script]) signifying to know, whence Elmacinus instead of this Perse-Chaldee, useth two Arabick Words, Alhochamaon, Walarraphaon; Wise and Knowing Persons. The Hhartumim, therefore, were not (as commonly render'd) Magicians, but rather such as studied the Nature of all things, under which contemplation is comprehended Theology, and Physick, the knowledge of Beings, Divine and Natural.

Ashaphim Iachiades expounds those Magi qui scientiam activam excolebant: so Constantinus renders him, but adds, that Iachiades is mistaken, and that the Ashaphim were rather the same as Souphoun in Arabick, Wise, Religious Persons This indeed, is the more probable; Souphoun is an attribute, proper to those who deliver'd all Theology, Mystically, and Allegorically, derived from Souph, Wool; either for that the Garments of these professors of Theology, were made only of Wool, never of Silk; or, from attiring and vailing the things which concern the Love of God, under the figures of visible things: whence is deriv'd, the Word Hatseviph, Mystick Theology; and perhaps, from the Hebrew root, Ashaph, comes the Greek [Greek], the first attribute given by the Greeks to Learned Persons, afterwards changed into [Greek]. These Ashaphim, the ordinary Interpretation of the Text in Daniel styles Astrologers: and Aben Ezra derives the Word from [non-Latin script] twy-[…]ight, because they observe the Heavens, at that time; But the Astrologers are meant afterwards by the Word Chasdim, (last of the four.) The Ashaphim of the Chaldaeans, seem rather to be the same with the Magi of the Persians, Priests, the professours of Religious Worship, which they termed Magick.

Mecashphim properly signifieth Revealers, (that is,) of abstruse things: the Word is derived from Chashaph, which the Arabians still use in the same sense of Revealing: Mecashphim are generally taken, (as by R. Moses, Nachmarides, Abrabaniel, and others) for such as practised Diabolical Arts: not improperly render'd, Sorcerers.

Chasdim, (or Chaldaeans) was an attribute (as we shewed formerly) conferred in a particular sense upon the Learned Persons of the Chaldaeans: Amongst whom, by a restriction yet more particular, it signify'd the professours of Astrology, this being a study to which they were more especially addicted, and for which most eminent; these are those Chasdim, whom Strabo styles [non-Latin script], astronomical Chaldaeans.

Besides these four kinds (which seem to have been the principal,) there are several others mention'd, and prohibited by the Levitical Law, Deut. 18. 10. Choser, Casmim, Megnonenim, Menacheshim, Hhober, Hhaber, Shel, Ob, Iideoni, Doresh el Hammetim. R. Maimonides reciting them all, adds, that, they were several sorts of Diviners sprung up of old amongst the Chaldaeans. Iachiades mentions them, as particular kinds of the Mecashphim.