Psellus his exposition of the Oracles; conjectures upon the Greek text, part 1 of 2

PSELLUS HIS EXPOSITION of the Oracles.

There is a room for the Image also in the Circumlucid place.]

IMages, [non-Latin script], with the Philosophers, are those things which are connatural to things more Excellent then themselves, and are worse then they; as the Mind is connatural to God, and the rational Soul to the Mind, and Nature to the rational Soul, and the Body to Nature, and Matter to the Body: The Image of God is the Mind; of the Mind, the rat[…]onal Soul; of the rational Soul, the Irrational; of the Irrational, Nature; of Nature, the Body; of the Body, Matter. Here the Chaldaick Oracle calleth the irrational Soul the Image of the rational, for it is connatural to it in Man, and yet worse then it. It sayeth, moreover, that there is a part assigned to the Image in the circumlucid Region, that is to say, the irrational Soul, which is the Image of the rational Soul, being purified by Vertues in this Life, after the Dissolution of the human Life, ascends to the place above the Moon, and receives its Lot in the Circumlucid place, that is, which shineth on every side, and is splendid throughout; for the Place beneath the Moon is circumnebulous, that is, dark on every side: but the Lunary, partly Lucid, and partly Dark, that is, one half bright, the other half dark; but the place above the Moon is circumlucid or bright throughout. Now the Oracle saith, that the circumlucid Place, is not design'd only for the rational Soul, but for its Image also, or the irrational Soul is destin'd to the circumlucid place, when as it cometh out of the Body bright and pure, for the Graecian Doctrine asserting the irrational Soul to be immortal, also exalts it up to the Elements under the Moon: but the Chaldaick Oracle, it being pure and unanimous with the rational Soul, seats it in this circumlucid Region above the Moon. These are the Doctrines of the Chald[…]ans.

Le[…]ve not the Dregs of matter on a precipice.]

By the Dregs of Matter, the Oracle understands the Body of Man consisting of the four Elements, it speaks to the Disciple by way of Instruction and Exhortation, thus, Not only raise up thy Soul to God, and procure that it may rise above the Confusion of Life, but, if it be possible, leave not the Body wherewith thou art cloathed, (and which is dregs of Ma[…]ter, that is, a thing neglected and rejected, the sport of Matter) in the inferiour World: for this Place, the Oracle calls a Praecipice. Our Soul being dart[…]d down hither from Heaven, as from a sublime place. It exhorteth therefore, that we refine the Body (which he understands by the Dregs of Matter) by Divine fire, or that, being stripped, we raise it up to the Aether; or that we be Exalted by God to a place Immaterial and Incorporeal, or Corporeal but Aetherial or Caelestial, which Elias the This bite attained; and, before him, Enoch, being Translated from this Life into a more Divine Condition, not leaving the dregs of Matter, or their Body, in a precipice; the Precipice is, as we said, the Terrestrial Region.

Bring not forth, lest going forth she have something.]

This Oracle is recited by Plotinus in his Book of the Eduction of the irrational Soul; it is an Excellent and Transcendent Exhortation. It adviseth, that a Man busie not himself about the going forth of the Soul, nor take care how it shall go out of the Body; but remit the Businesse of its dissolution to the Course of Nature; for, Anxiety and Solicitude about the Solution of the Body, and the Eduction of the Soul out of it, draws away the Soul from better Cogitations, and busieth it in such cares that the Soul cannot be perfectly purifyed; for if Death come upon us at such time as we are busied about this Dissolution, the Soul goeth forth not quite free, but retaining something of a passionate Life. Passion the Chaldaean defines, A Mans sollicitous thinking of Death; for we ought not to think of any thing, but of the more Excellent Illuminations; neither concerning these ought we to be sollicitous, but resigning our selves to the Angelical and Diviner powers, which raise us up, and shutting up all the Organs of Sense in the Body and in the Soul also without Distractive cares and sollicitudes, We must follow God, who calls us.

Some interpret this Oracle more simply; Bring it not out lest it go forth, having something: that is, Anticipate not thy natural Death, although thou be wholly given up to Philosophy; for as yet thou hast not a compleat Expiation; So that if the Soul passe out of the Body by that way of Educting, it will go forth retaining something of mortal Life: for if we Men are […]n the Body, as in a Prison, (as Plato saith,) certainly no Man can kill himself, but must expect till God shall send a Necessity.

Subject not to thy Mind the vast measures of the Earth:
For the plant of Truth is not upon the Earth.
Nor measure the measures of the Sun, gathering together Canons:
He is moved by the Eternal 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 aetherial broad-footed Flight of Birds is not veracious:
And the Dissections of Entrails and Victims, all these are toyes,
The supports of gainful Cheats. Fly thou those,
If thou intend to open the sacred Paradise of piety,
Where Virtue, Wisdome, and Equity are assembled.

The Chaldaean withdraws the Disciple from all Graecian Wisdome, and teacheth him to adhere only to God, Subject not (saith he) to thy Mind the vast Measures of the Earth; for the plant of Truth is not upon Earth; that is, Enquire not sollicitously the vast measures of the Earth, a Geographers use to do, measuring the Earth; for the seed of Truth is not in the Earth. Nor measure the Measures of the Sun, gathering together Canons; He is moved by the aeternal will of the Father, not for thy sake, That is, Busie not thy self about the Motion and Doctrine of the Stars, for they move not for thy sake, but are perp[…]tually moved according to the Will of God; Let alo[…]e the swift course of the Moon, she runs ever by the impulse of Necessity, That is, enquire not anxiously the rolling motion of the Moon, for she runs not for thy sake, but is impelled by a greater Nec[…]ssity. The Progression of the Stars was not brought forth for t[…]y sake; that is, the Leaders of the fixed Stars and the Planets received not […] Essence for thy sake. The aetherial broad-footed flight of Birds is not veracious; that is, the Art concerning Birds flying in the Air, called Augury, observing their Flight, No[…]es, and P[…]a[…]ching, is not true. By, broad-feet, he means the walking or pace of the Foot, in respect of the Extension of the Toes in the skin. And the Dissections o[…] Entrails and Victims, all these are toyes: that is, the Art of Sacrificing, which enquireth after future Events, as well by Victims, as by inspection into the Entrails of sacrificed Beasts, are meerly toyes. The supports of gainfull cheats: fly thou those, that is, fraudulent Acquisitions of gain. If thou intend to open the sacred Paradise of Piety, where Virtue, Wisdome, and Equity are assembled. Thou (saith he) who art under my Discipline, enquire not curiously after these things, if thou would'st that the sacred Paradise of piety be open to thee. The sacred Paradise of piety, according to the Chaldaeans, is not that which the Book of Moses describes, but the Meadow of sublimest Contemplations, in which there are several Trees of Virtues; and the Wood, (or Trunk) of Knowledge, of Good and Evil, that is, Dijudicative prudence which distinguisheth Good from Evil; likewise the Tree of Life, that is, the Plant of Divine Illumination, which bringeth forth to the Soul, the Fruit of a more holy and better Life; In this Paradise, therefore, grow Vertue, Wisdome, and Aequity; Vertue is one in General, but hath many Species; Wisdome comprehendeth within it self all the Vertues, which the Divine Mind pronounceth, as only unspeakable.

Seek thou the way of the Soul, whence or by what Order
Having served the Body, to the same order from which thou didst flow,
Thou mayst rise up again: joyning Action to sacred speech.]

That is, seek the Origine of the Soul, from whence it was produced and served the Body, and how Men cherishing and raising it up by the Exercise of Divine Rites, may reduce it to the place whence it came. Uniting Action to sacred Reason, is to be understood thus. Sacred Reason (or Discourse) in us is the Intellectual Life, or rather the supreme faculty of the Soul, which the Oracle elsewhere styles the flower of the Mind; but this sacred Reason cannot by its own guidance aspire to the more sublime Institution, and to the comprehension of Divinity; the work of Piety leads it by the hand to God, by assistance of Illuminations from thence: but the Chaldaean, by the Telestick Science, perfects (or initiates) the Soul by the power of Materials here on Earth. To this sacred Reason, saith he, when thou hast united Action, that is, joyn'd the Work of Initiation to the sacred Reason, or better faculty of the Soul.

Our Theologist Gregory raiseth the Soul to the more Divine things by reason and Contemplation: by Reason which is in us the best and most intellectual faculty; by Contemplation, which is an illumination comming from above: But Plato affirms, that we may comprehend the […]ngenerate Essence by reason and Intellect. But the Chaldaean saith, that there is no other Means for us to arrive at God, but by strengthning the Vehiculum of the Soul by material Rites; for it supposeth that the Soul is purifyed by Stones and Herbs and Charmes and is rendred expedit for Assent.

Stoop not down; for a precipice lies below on the Earth.
Drawing through the Ladder which hath seaven steps, beneath which
Is the throne of Necessity.]

The Oracle adviseth the Soul which is next to God, that she adhere onely to him with her whole mind, and bend not downwards; for there is a great Pr[…]cipice betwixt God and the Earth which draweth Souls down the Ladder which hath seven Steps: The Ladder of seven steps signifies the Orbs of the seven Planets; if therefore the Soul decline, she is carried to the Earth through the seven Orbs: but that passage through the seven Circles leads her as by so many steps to the Throne of Necessity, whither when the Soul arriveth, she is necessitated to suffer the terrestial World.

Never change barbarous names.]

That is, There are certain Names amongst all Nations delivered to them by God, which have an unspeakable Power in Divine […]ites: change not these into the Greek Dial[…]ct; as Seraphim and Cherubin, and Michael and Gabriel: These in the Hebrew Dialect have an unspeakable Efficacy in divine Rites; but changed into Greek Names, are in effectual.

The world hath intellectual guides inflexible,]

The Chaldaeans assert Powers in the World, and call them (Cosmogogi) guides of the World, for that they guide the World by provident Motions: These Powers the Oracles call [non-Latin script], Sustainers, as sustaining the whole World. Unmoveable implies their settled Power; sustentive, their Gaurdianship; these Powers they design only by the Cause and Immobility of the Worlds: There are also other Powers (amilicte) unplacable as being firm and not to be converted towards these inferiour things, and cause that Souls be never allured with Affections.

Labour about the Hecatine Strophalus.]

The Hecatine Strophalus is a golden Ball, in the midst whereof is a Saphire, they fold about it a leather Thong: it is beset all over with Characters: thus whipping it about, they made their Invocations: these they use to call Iynges, whether it be round or Triangular or any other Figure; and whilst they are doing thus they make insignificant or brutish Cries, and lash the Air with their whips. The Oracle adviseth to the performance of these Rites or such a Motion of the Strophalus, as having an expressible Power. It is called Hecatine, as being dedicated to Hecate: Hecate is a Goddesse amongst the Chaldaeans, having at her right side the Fountain of Vertues.

If thou speak often to me, thou shalt see absolutely that which is spoken.
For then neither appears the Coelestial concave bulk,
Nor do the Stars shine; the light of the Moon is covered,
The Earth stands not still, but all things appear Thunder.

The Lion is one of the twelf Signes of the Zodiack, and is called the House of the Sun, whose Fountain or the cause of his Lion-formed Constellation the Chaldaeans calls [non-Latin script]: now He saith, That amidst the Sacred Rites thou call this Fountain by its Name, thou shalt see nothing else in Heaven but the apparition of a Lion, neither will the Concave Bulk, or the Circumference of Heaven, appear to thee, neither shall the Stars shine, even the Moon herself shall be covered, and all things shall be shaken; but this Lion having Fountain takes not away the Essence of those, but their own praedominating Existence hides their view.

Every way to the unfashioned Soul, extend the reins of fire.]

The Oracle calls the Soul [non-Latin script], that is, without form and figure, or most simple, and most pure. Rains of fire of such a Soul are the expeditious activity of the Theurgick life, which raiseth up the fiery Mind to the Divine Light: therefore by stretching the rains of fire to the inform Soul, he means, endeavour that all the faculties consisting both in the Intellect, Cogitat[…]on, & Opinion, may receive Divine illuminations sutable to themselves. This is the meaning of stretch the rains of fire; but Nature useth to fail, and busie it self in the second or worse life.

Oh Man, the Machine of boldest nature.

Man is called a Machine as being framed by God with unspeakable Art: the Oracle likewise calleth him audacious Nature, as being busied about excellent things, sometimes measuring the Course of the Starrs, sometimes enquiring into the Orders of the supernatural Powers; contemplating also the things which are far above the Celestial Orb, and extending to discourse something of God. For these endeavours of the Mind in Disquisition proceed from an audacious Nature: he calls it boldness, not by Way of Reproach, but to express the forwardness of Nature.

In the side of the sinister Hecate is a fountain of much
Vertue; which remains intire within, not emitting her Virginity.]

The Chaldaeans esteem Hecate a Goddess, seated in the middle rank, and possessing as it were the Center of all the Powers; in her right parts they place the Fountain of Souls, in her left, the Fountain of goods or of Vertues; and they say, that the Fountain of Souls is prompt to Propagations, but the Fountain of Vertues continues within the Bounds of it's own Essence, and is as a Virgin uncorrupted: this Settledness and Immobility it receives from the power of the Amilicti, the Implacables, is girt with a Virgin-Zone.

When thou seest a sacred fire without form
Shining flashingly through the depths of the whole World,
Hear the voice of fire.]

The Oracle speaks of a Divine Light, seen by many Men, and adviseth, That if any one see such a Light in some figure and form, he apply not his Mind to it, nor esteem the Voice proceeding from thence to be true; but if he see this without any figure or form he shall not be deceived: and whatsoever Question he shall propose, the Answer will be most true, he call this [non-Latin script] Sacrosanct, for that it is seen with a beauty by Sacred Persons; and glides up and down pleasantly and graciously through the Depths of the World.

Invoke not the self-conspicuous Image of Nature.]

[non-Latin script], Self-i[…]spection, is, when the initiated person (or he who performs Divine Rites) seeth the Divine Lights: but if he who orders the Rites seeth an Apparition, this in respect of the initiated person is [non-Latin script], superinspection. The Image which is evocated at Sacred Rites, must be intelligible and wholly separate from bodies: but the form or Image of Nature is not every way intelligible: for Nature is for the most part an Administrative faculty. Call not, saith he, in the Rites the self-conspicuous Image of Nature; for it will bring thee nothing along with it but onely a crowd of the four Natural Elements.

Nature perswades that Daemons are pure.
The bourgeons even of ill matter are profitable and good.

Not that Nature her self perswades this, but that being called before her presence there floweth in a great Company of Daemons, and many Daemonious forms of several shapes appear raised up out of all the Elements, compounded and shaped from all the parts of the Lunar Course, and many times appearing pleasant & gracious they make shew of an apparition of some good to the initiated person.

The Soul of Man will in a manner clasp God to her self,
Having nothing mortal, she is wholly inebriated from God.
For she boast[…] harmony, in which the mortal body exists.]

He saith that the Soul forceth, for that is the meaning of [non-Latin script], the divine fire into herself through immortality and purity, for then she is w[…]olly inebriated, that is, she is replenished with the more excellent Life and Illumination, and exists as it were out of herself: then the Oracle saith to her boast of Harmony; that is, Glory in the obscure and intelligible Harmony by which thou art tied together in Arithmetical and Musical Proportions: for under this intelligible Harmony even the mortal and compounded Body is composed, having it's compositions derived from thence.

Let the immortal depth of the Soul be predominant, but all thy Eyes
Extend upward.]