Book II: of the Persians

THE SECOND BOOK.

Of the Persians.

BEyond Chaldaea, to the South, on one hand lies Persia, on the other, Arabia. Philosophy (or Learning) was communicated to both these Countries by their neighbours, the Chaldaeans. Zoroaster, saith Plutarch, instituted Magi amongst the Chaldaeans, in imitation of whom, the Persians had theirs also. Persia is the most considerable Kingdom of Asia; bounded, on the North, by Media; on the East, by Cilicia; on the West, by Susiana; on the South, by part of the Persian Gulf.

THE FIRST PART.

The Persian Philosophers, their Sects and Institution.

SECT. I.

Of the Persian Philosophers.

CHAP. I.

Of the Persian Zoroaster, Institutor of Philosophy amongst the Persians.

THe Persian Learning is generally acknowledg'd to have been instituted by Zarades, Zaradussit, or Zoroaster: but this name, (as we observ'd formerly,) seems to have been commonly attributed to such persons as were eminently Learned. Who therefore this Zoroaster was, or about what time he lived, is uncertain. Laertius stiles him a Persian; Clemens Alexandrinus, a Mede; Suidas, a Perso-Mede: whence it may be argued, that he was not of so great Antiquity, as most Authors conceive. For we find the word Persian no where used before the Prophet Ezekiel; neither did it come to be of any note, until the time of Cyrus. The later Persians, saith Agathias, affirm, he lived under Hystaspes, but simply, without any addition, so as it is much to be doubted, nor can it be certainly known, whether this Hystaspes were the father of Darius, or some other. Hystaspes the father of Darius was contemporary with Cyrus, neither doth it appear, that the Persian Zoroaster liv'd much earlier.

But at what time soever he liv'd, saith Agathias, he was the Author, and Introducer, of Magical Religion, amongst the Persians, and changing their old form of Sacred Rites, he introduced several opinions. So likewise the Arabick Historiographer, Zaradussit not first instituted, but reform'd the Religion of the Persians and Magi, it being divided into many Sects.

A fabulous tradition of the occasion and manner thereof related by the Persians themselves, receive from Dion Chrysostome, They say, that through love of Wisdom, and Iustice, he withdrew him from men, and lived alone in a certain mountain; That afterwards leaving the mountain, a great fire coming from above, did continually burn about him; That hereupon the King, together with the Noblest of the Persians, came nigh him intending to pray to God; That he came out of the fire unharmed, appeared propitiously, bidding them to be of good cheer, and offered certain sacrifices, as if God had come along with him into that place; That from thenceforward he conversed not with all men, but with such only as were naturally most addicted to truth, and capable of the knowledge of the Gods, whom the Persians called Magi.

To this Persian Zoroaster Suidas ascribes, Of Nature, four Books; Of precious Stones, one; Astroscopick Apotelesmes, five; Eusebius, a Sacred collection of Persicks, which, by the fragments he cites, seems to have treated of the Persian Religion. These some attribute to the Chaldaean Zoroaster; others, to some other, not any with greater certainty than the rest.

CHAP. II.

Of Hystaspes, a great Improver of the Persian Learning.

THe Doctrine of the Persian Magi was much augmented by Hystaspes. He was (according to Herodotus) of Achaemenia, a Region of Persia, son of Arsames, or, (as other Editions) Arsaces; he lived in the time of Cyrus, whose dream concerning Darius, the eldest son of Hystaspes, prognosticating his being King of Persia, together with the discourse betwixt Cyrus and Hystaspes concerning it, is related by Herodotus. Darius the son of this Hystaspes was born in the 4165. year of the Iulian period, and was almost 20. years old a little before Cyrus died. About the same time also, Hystaspes and Adusius joyning together conquer'd all Phrygia bordering upon the Hellespont, and taking the King thereof, brought him prisoner to Cyrus.

Hystaspes was, (as Ammianus Marcellinus affirms) a most wise person, who adds, that boldly penetrating into the inner parts of upper India, he came to a woody Desert, whose calm silence was possess'd by those high Wits the Brachmanes. Of these he learnt the discordant concord of the motions of the Stars, and of Heaven, and of pure Rites of Sacrifice, which, returning into Persia, he contributed as an addition and complement to Magick.

CHAP. III.

Of Osthanes, who first introduced the Persian Learning into Greece.

THe Persian Learning, (as Pliny affirms,) was first communicated to the Grecians by Osthanes. The first, saith he, that I find to have commented upon this Art (Magick) is Osthanes, who accompany'd Xerxes King of the Persians in the War which he made upon Greece. Zerxes set out from Susa upon this expedition in the beginning of the fourth year of the 74. Olympiad, though Diodorus Siculus, confounding the transactions of two years in one, relates this done in the first year of the Olympiad following. Herodotus affirms, that this provision was in making the three whole years before this year; but with a note premised in the precedent Chapter, which cannot consist with the exact course of the times. For, saith he; From the subduing of Aegypt, he was full four years in gathering an Army, and in making his preparations, and in the beginning of the fifth year, he began to march with a huge Army; for indeed he set out from Susa, in the beginning of the fifth year, not from his subduing of Aegypt, but from his coming to the Crown. So that both Iustine out Trogus, and Orosius following him do unadvisedly attribute five years: but most absurdly, doth Iulianus, in his first Oration of the praises of Constantine, say, that he was ten years in making this preparation. But more Ingenuous than all those, (yet not over exquisite in his accompt) is Libanius, where he saith, that, between Darius and Xerxes there was ten years time spent in making this preparation against Greece, since we have formerly shew'd out of Plato, that from the fight at Marathon, to the fight, of Salamis, which was fought in the first year of the 75. Olympiad (almost a full year after Xerxes his setting out from Susa) there were only ten years run out.

Hence it appears that Pythagoras and Plato, who where precedent in time to Osthan[…]s, and in their Travels conversed with the Persian Magi, were not fully acquainted with the depth of their Sciences, or else being more res[…]rv'd forbore to communicate them, otherwise than as intermingled with those which they appropriated to themselves.

Pliny adds, that Osthanes, whilst be accompany'd Xerxes into Greece, scatter'd the seeds as it were of this portentuous Art (Magick) wherewith he infected the World, all the World whither soever he went; and it is cer[…]ain, that this Osthanes chiefly made the Grecians not desirous, but mad after his Art. Thus Pliny, alluding to Goetick Magick, of which the Author of the Treatise [non-Latin script], asserts the Magi to have been wholly ignorant. And Arnobius affords him a bett[…]r character, that he was chief of the Magi, both for eloquence and action; that he made address to the true God with due veneration; that he knew the Angels did wait upon the true God, and the like.

By Osthanes (as we said) the Persian Learning was brought into Greece, and therefore we shall not proceed further in our inquiry after the Professors of it amongst the Persians.

SECT. II.

The Institution, and Sects of the Persians.

CHAP. I.

The Persian Magi their Institution.

ALl Professors of Learning amongst the Persians were termed Magi. Laertius, It is said, that Philosophy and its original from the Barbarians, since among the Persians were Magi; amongst the Babylonians, or Assyrians, the Chaldaeans; and Gym[…]osophists amongst the Indians; amongst the Celtae and Gallatae, were those who were called the Druides, or Seninothei, as Aristotle, in his Trea[…]ise Magicum, and Sotion, in the 23. chap. of his Succession, affirms. Hence Suidas, Magi amongst the Persians were Philosophi and Philothei. But, their principal study and employment consisting in Theology and Religious Rite, Magus is more frequently interpreted a Priest. Amongst the Persians, saithc Porphyrius, those wise persons who were employ'd about the Divinity, and served him, were called Magi; this is the signification of Magus in their Dialect. And Apuleius, Magus in the Persian Language, signifieth the same as Priest in ours. Hesychius, A worshipper of God and a Theologist, and a Priest, is by the Persians stiled Magus.

Some conceive they were so termed by Zoroaster, at their first Institution. Suidas, Zoroaster the Perso-Mede, who first began the name of Magi celebrious amongst them. Others derive the word from Mog a sirname of Zoroaster, or fromg Mije Gush, one that hath short ears, affirming that Zoroaster was such.

The Author of the Arabick History relates, that theh Religion of the Persians being before Zoroaster's time divided into many Sects, he reformed it;i Agathias, that he changed their old form of Sacred Rites, and introduced many new Opinions, and was the Author and introducer of Magical Religion among the Persians.

The Magi delivered their Learning successively in their Families from one age to another, whence after the succession of many ages, at this present, saith Ammianus Marcellinus, a multitude sprung from one and the same race, is dedicated to the Rites and worship of the Gods. For, increasing by degrees, they grew at last to the largeness and name of a compleat Nation dwelling in Towns not fortify'd with any walls, and, being permitted to use their own Laws, they were honoured in respect of their Religion.

The Country of the Magi in Persia, is mentioned by Clemens Alexandrinus, who takes notice of three wonderful Mountains in it. Andm Solinus mentions, as belonging to them, the City Pasagarda. n Suidas ando Cedrenus call them Magussaeans, and affirm, that they were called Magog by those of their own Country.

So great was the esteem which the Magi had among the Persians, thatp Cicero saith, the Kings of Persia, before they undertook the government, were alwayes initiated in the sacred Mysteries of the Magi, which Plato describes thus: At fourteen years old they whom they call the Royal Paedagogues take charge of the youth. These are four men chosen out of the most excellent of the Persians, in the prime of their age. The most wise, the most just, the most temperate, and the most valiant. The first of these teacheth him the Magick of Zoroaster the son of Horomases (this is the service of the Gods) and teacheth him also the Royal Institutions. Dion Chrysostome saith, that the Magi were admitted to the Kings Counsels, and were assessors with him in Iudicature, as being well acquainted with the natures of things, and knowing after what manner the Gods are to be served. All publick affairs (saithr Agathias) were managed by their direction and advice. They adjudged rewards or punishments. Dion elsewhere relates, that Cambyses, upon his expedition into Aegypt, resigned the Government of the Persians into the hands of the Magi.s Constantius Manasses styles them the Guardians of the Royal Palaces, and Pliny, speaking of Magick, saith, it grew up at last to so great height, that even at this day it is exceeding prevalent with many Nations, and in the East it beareth sway over the King of Kings: King of Kings was the proper Title of the Persian Monarch.

CHAP. II.

The Sects, Discipline and Manners of the Magi.

EUbulus, who wrote the History of Mythra in many Volumes, affirms, that amongst the Persians t[…]ere were three kind of Magi: the first, who were the most Learned and Eloquent of them, did eat no other food but Meal and Oil. Thus Eubulus cited by S. Hierome. More of the distinction of the Magi into three Sects w[…] m[…]t not elsewhere; but, probably, it had reference (as amongst the Chaldaeans) to their several studies, of which hereafter.

Dinon and Aristotle, or rather the Author of the Treatise of Magick cited by Laertius, relate of the Mag[…], that they renounce rich attire, and to wear Gold. Their rayment is white upon occasion, their beds, the ground, their food, nothing but herbs, cheese, and bread; instead of a staff they carry a ca[…]e, in the top whereof they put their cheese, which as occasion served they did eat.

They had one in their Society chief amongst them, called byc Sozomene, the Prince of the Ma[…]i.

Their chief employment was Religious worship, they being conceived to be the only persons w[…]ose prayers the Gods would hear.

They made discourses concerning Iustice, and esteemed it impious to burn the bodies of the dead, and lawful to […]y with a mother or a daughter, as Solion in his 23. Book.

Herodotus saith, they differ, as from ot[…]ers, so from the Aegyptian Priests, in this, that these pollu[…]e themselves with the death of nothing but their sacrifices, whereas the Magi, with their o[…]n hands, kill any thing, except a man and a dog; yea they esteem it a great exploi[…], if they have kill'd very many Ants, or Serpen[…]s, or other creeping or flying things.

THE SECOND PART.

The Doctrine of the Persians.

THat which is delivered to us of the Persian Doctrine and Opinions is so little and so imperfect as it will not easily admit of being knit together by any Method; yet, in regard of the near affinity their Learning is conceived to have had with the Chaldaeans, we shall observe the same course in collecting and digesting the few remains of it: First to allege what concerns their Theology and Physick; Next, Their Arts of Divination; Thirdly, Their Religious worship and Rites, particularly termed Magick; and lastly, to give a Catalogue of all their Gods.

CHAP. I.

Theologie and Physick.

THat the Persian Magi were not unacquainted with Theology and Physick is confirmed by Suidas. Magi, saith he, among the Persians are Philosophers and lovers of God. Laertius affirms, they discoursed concerning the substance and generation of the Gods; andc Dion Chrysostome, that they were skilful in Natures.

Zoroaster the Magus, in his sacred collection of Physicks, saith expressely thus. God hath the head of a Hawk: he is the first incorruptible, aeternal, unbegotten, indivisible, most like himself, the Charioteer of every good, one that cannot be bribed: the best of things good; the wisest of things wise: Moreover he is the Father of Equity and Iustice: self-taught, natural and perfect and wise, and the sole Inventor of sacred Nature.

Plutarch relates of Zoroaster, that he divided all things into three kinds. Over the first kind he conceived Horomazes to be president, the same whom the Oracles call the Father. Over the last, Arimanes; Over the middle kind, Mithra, whom the Oracles call the second Mind. And that Horomazes made himself three times as big as the Sun (who in the Persian language is called Cyrus.) Mithra made himself twice as big (as the Sun) who was next to Horomazes. To which these Platonick assertions are correspondent, That all things are about the King of all, and that all things are for him, That he is the cause of all good things, The second is employed about the secondary things, The third is employed about the third kind of things. The three parts into which Zoroaster and Plato divided all things, are these, The first is aeternal; The second had a beginning in time, but is aeternal; The third is corruptible. Thus Plitho citing Plutarch whose own words are these.

Some are of opinion that there are two Gods, one opposite in operation to the other; one, working good, the other, ill. Others call him who is the good, God, the bad, Daemon: of this opinion was Zoroaster the Magus, whom they report to have preceded the Trojan War 5000. years. This Zoroaster declared the names of the good, to be Oromazes, of the bad, Arimanius, adding, that, of sensible things, the one did most resemble light, and knowledge, the other, darkness, and ignorance. Wherefore the Persians call Mithra the mediator. He further taught, that, to one, we ought to offer votives and gratulatory sacrifices, to the other, averruncative and dismal oblations. For, pounding a certain herb called Omomi in a morter they invoke hades and darkness, then, mixing it with the blood of a slain Wolf, they carry it forth and throw it into a place, where the beams of the Sun come not, for, of plants, they hold, that some belong to the good God, others, to the ill Daemon, and that, of animals, some, as Dogs, Birds, and Porcupines belong to the good, the aquatile, to the bad, for which reason they esteem him blessed who hath kill'd most of that kind.

They likewise relate many fabulous things concerning the Gods, of which kind is this I will allege, That Oromazes was produced of purest light, Arimanes of darkness, and that these two war against one another; That Oromazes made six Gods, The first, of benevolence; The second, of truth; The third, of aequity; the rest of wisedom, riches, and pleasure, which good things are attendant upon the Maker; That then Horomazes tripled himself, and removed himself so far from the Sun, as the Sun is distant from the Earth, and that they adorned the Heaven with Stars, appointed one the Dog-star as Guardian and watch for the rest; That he made 24. other Gods, and put them in an Egge, and that Arimanius having made as many more, they broke the Egge: Whence it comes, that good is intermingled with ill. That the fatal time approacheth, in which these shall be destroyed by famine and pestilence, and Arimanius utterly destroyed, and the Earth made even and smooth; There shall be one life and one City (or common society) of all men living, and one language.

CHAP II.

Arts of Divination.

AMongst the other parts of the Persian Learning, are to be reckoned their Arts of Divination and Prediction, which Laertius affirms were practised by the Magi. Cicero adds, that they assembled (in fana) in Temples or consecrated places, to consult about Divination.

Hence Strabo saith, that, by the antients, Diviners were much esteemed, such as, amongst the Persians, were the Magi, and Necromancers, and Lecanomancers, and Hydromancers: Aelian, that the wisdom of the Persian Magi, besides all other things which it was lawful for them to know, did consist also in Divination; And Lucian stiles the Magi a kind of persons skilful in Divination, and dedicated to the Gods. Of their Divination Cicero giveth an instance concerning Cyrus; Aelian, another concerning Ochus.

Amongst other kinds of Divination, Velleius Paterculus affirms, that they foretold by the marks of the Body. They seem to have been skilful likewise in Astrology, for Suidas ascribeth to the Persian Zoroaster five Books of Astroscopick Apotelesmes. That they were also consulted concerning the presignification of Prodigies, is manifest from the relation of Valerius Maximus, concerning that which happened to Xerxes.

CHAP. III.

Of the Religious Rites, or Magick of the Persians.

THe chief Science and employment of the Persian Magi, was termed Magick, from the Professors, Magi, and is defined by Plato, the service of the Gods, called also [non-Latin script]. The Magi, saith Laertius, are employed in the service of the Gods, and about sacrificing and praying, as being the only persons, whom the Gods will hear. So Dion Chrysostome, The Persians call them Magi, who are skilful in the worship of the Gods, not like the Greeks, who, ignorant of the meaning of the word, call them so who were skilful in Goetick Magick; of which that the Persian Magi were ignorant, Laertius allegeth the testimonies of Aristotle, in his Treatise entituled Magick, and Dinon, in the first Book of his Histories.

As concerning their Religious Rites, Herodotus and Strabo affirm, that they had no Temples, Altars, or Images, but did impute it to madness in such as had; the reason whereof Herodotus conceives to have been, for that they did not believe as the Grecians, that the Gods were of humane form; or as Cicero, for that they conceived the Gods, to whom the whole World was but a Temple or house, could not be shut up within walls; upon which ground the Magi perswaded Xerxes to burn the Grecian Temples.

Butk Strabo frequently elsewhere mentions their Temples, Altars and Images; whence it may be argued, either that in the time of Herodotus they had not any, and that Strabo, in affirming the same, with Herodotus, is to be understood onely of their primitive Institution, which when the Macedonians afterwards conquer'd them, became corrupted with Graecian Rites; Or that there were different Sects among them from the beginning: whereof some allow'd Altars, Images, and Temples, others disallow'd them.

l Herodotus and Strabo further add, that they sacrifised in high places; their Rites and Sacrifices Herodotus describes thus, When they go about to sacrifise, they neither erect an Altar, nor kindle fire, nor use libation, nor flutes, nor garlands, nor cakes, but when any man intends to sacrifise to some one of these Gods, he drives the victime to a clean place, and invoc[…]tes that God; his tyara being crown'd with myrtle; It is not lawful for him who sacrifiseth to pray for good things for himself alone, but he must pray for all the Persians in general, and in particular for the King: for in praying for all the Persians he includes himself. Having cut the victime into little pieces he boiles the flesh, and strewing soft herbs, especially Trifoly, he laies the flesh upon them; The Magus standing by sings a theogonial hymn; for this they conceive to be a powerful incantation. Without a Magus it is not lawful for them to sacrifise; Soon after, he who sacrifiseth takes away the flesh and disposeth of it as he pleaseth.

Strabo adds, that when the Magus who declares the sacrifice hath distributed the pieces of the flesh, every one taking his piece they all depart home: leaving no part for the Gods; for they say the Gods require nothing but the Soul of the victime: Yet some (it is said) lay part of the sat upon the fire.

CHAP. IV.

The Gods of the Persians.

HErodotus and Strabo reckon the Gods of the Persians thus, Iupiter; the Sun; the Moon; Venus; the Fire; the Earth; the Winds; the Water. Laertius not so fully, the Fire, the Earth, and the Water.

By Iupiter, as Herodotus and Strabo affirm, they understood the whole Circuit of Heaven: Agathius adds, that they worshipped Iupiter under the name of Bel, which sufficiently argues they derived this God from the Chaldaens.

To the Sun (as both Herodotus and Strabo witness) they sacrifised: Strabo adds, that they called him Mithra. This was the greatest of their Gods, as Cyrus (introduced by Xenophon) acknowledgeth; swearing by him: H[…]sychius likewise affirms it was the greatest of their Gods, and that the greatest Oath which the King himself took was by Mithra.

They represented him with the face of a Lion, in a Persian habit, with a Tiara, holding with both hands a Bull by the horns, which seemed to strive to get from him; signifying, that the Moon begins to receive her light from him when she leaves him.

Zoroaster first amongst the Persians (as Eubulus affirms, who wrote many Volumes of the History of Mithra) did consecrate a natural Cave in the Mountains next Persia, in honour of Mithra, the King and Father of all: signifying by this Cave the World framed by Mithra; by the other things disposed within it, in fit distances, the Elements and Quarters of the World. The Cave of Mythra is mentioned by many others.

In the Mythraean Rites (for so Lampridius terms them) Celsus (cited by Origen) saith, the twofold motion of the Stars, fixt and erratick, was represented; and the passage of the Soul through them: in sign whereof there was set up a high pair of stairs, having seven gates, the first of Lead, the second of Tin, the third of Brass, the fourth of Iron, the fift of Leather, the sixt of Silver, the seventh of Gold: The first belongs to Saturn, the Lead signifying the slowness of that Planet; the second to Venus, to whom they compare Tin, for its brightness and softness; the third to Jupiter, as being most solid with brasen steps; the fourth to Mercury, for they hold him to be the stoutest undertaker of all businesse, cunning and eloquent. The fift to Mars, in regard of its unequal and various commixture; the sixth to the Moon, of Silver; the seventh to the Sun, whose colour as also that of the Stars resembles Gold.

He who was initiated into these Rites proceeded, as Suidas relates, through several degrees of contumely, (Nonnus upon Gregory Nazianzen saith twelve) and of pain, as burning, blows, and the like, by which trial he was to give testimony of his sanctity and of his being void of passion.

Of the Rites of the Moon there is nothing said in particular.

Concerning those of Venus, Herodotus saith, They sacrifise also to Urania which they learnt of the Assyrians and Arabians; the Assyrians call Venus, Militta, the Arabians Alilat, the Persians Metra. And as Milidtha in Syriack signifieth generative, prolifick, (Venus genetrix) so mader, or mater, with the Persians signifies (as Raphelengius observes) a mother. This perhaps was that Mother of the Gods, whichm Cicero affirms to have been worshipt by the Persians, Syrians, and all the Kings of Europe and Asia, with great devotion.

The Fire, Iulius Firmicus saith, they preferred before all the other Elements;o Agathias affirms, they learnt to worship it of the Chaldaeans: Strabo relates, that in Cappadocia there was a great number of Magi, called Pyrethi, and many Temples of the Persian Gods; they kill not the victime with a kni[…]e, but strike it down with a club: Here also there are Pyretheia Chapels, in the midst of which is an Altar, covered with great store of ashes; where the Magi preserve a fire that never goes out; and coming in every day sing almost the space of an hour, holding a bundle of rods before the fire, [with which, as Mr Selden observes, they stirred it up whilst they sung,] Their heads are covered with woollen Tiaras, which being tied on both sides hide their lips and cheeks: Thus Strabo, an eye-witness. These Pyratheia (or as Suidas terms them Pyreia,) were those sempiternal fires of the Magi mentioned by Ammianus Marcellinus: Neither in Temples only did they use th[…]se Rites, but in private Caves, where Iulius Firmicus reports they worshipped the Fire with many extraordinary Ceremonies, as amongst other things using to pronounce these words, [non-Latin script]. Nor did this worship extend to fire only, but to all things that resembled it, as Dionysius reports, whereof Strabo instanceth the Pyropus.w Iulius Firmicus addes, that they called the fire Mithra, by which, as also by their worshipping it in Caves, it is manifest that (sometimes at least) they took it for the Sun, their greatest Deity.

Concerning the worship of the Earth and Winds nothing particular is delivered; That of the Water was performed in this manner, They go to a Lake, River, or Spring, where they make a trench and kill a victime; taking care that none of the blood come at the water; then laying Myrtle and Lawrel upon it they burn it with rods, and making some prayers, sprinkle oil mixed with milk and honey, not in the fire or water, but on the earth.

Other Gods the Persians had, though not reckoned amongst these, whether as lesse principal, or of later date; of th[…]se are mentioned by the same Author (Strabo,) and by others, Anaitis (Venus) Amandatus, Sacaea, Sandes and Na[…]naea (Diana).

Hitherto of the Doctrine of the Persians.