the chaldæan oracles of zoroaster by w. wynn westcott 1895

8/9/2019 The Chaldan Oracles of Zoroaster by W. Wynn Westcott 1895

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The Chaldan Oracles of Zoroaster

by W. Wynn Westcott

[1895]


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Attributed to, but probably not of Chaldean origin; not oracles (in the sense of

prophecies); and definitely not Zoroastrian; this is a famous collection of aphorisms

cherry-picked from classical sources. The earliest editions of the CZ !ere published

during the renaissance, !hen Chaldea !as a land of mystery to "uropeans. #any of

the cryptic $racles$ seem to reflect %eo-&latonism, the 'abbalah and nostic ie!s,

!hich !ould hae been considered heretical at the time. Claiming an ancientChaldean origin might simply hae been a flag of conenience.

The main te*t here !as translated by the +th century %eo-&latonist Thomas Taylor,

and .&. Cory in his Ancient ragments. This edition !as published and introduced by

the Theosophist /. /. /estcott in his series Collectanea Hermeticain +01. 2espite

the t!isted background of this te*t, it has a definite resonance !hich students of the

"soteric !ill en3oy. ndeed,/.4. 5eats, !ho moed in Theosophical circles, !as an

admirer of this te*t.

This is the first complete transcription of this edition of the CZ at sacred-te*ts. This

ersion supersedes an earlier ete*t, prepared by a third party, !hich !as incomplete

and defectie.
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THE CHA!"A# O$ACE%

ATT$&'(TE! TOZO$OA%TE$.

)$E*ACE

'y %A)E$E A(!E.

T6"7" racles are considered to embody many of the principal features of Chald8an

philosophy. They hae come do!n to us through reek translations and !ere held inthe greatest esteem throughout anti9uity, a sentiment !hich !as shared alike by the

early Christian athers and the later &latonists. The doctrines contained therein are

attributed to Zoroaster, though to !hich particular Zoroaster is not kno!n; historians

gie notices of as many as si* different indiiduals all bearing that name, !hich !as

probably the title of the &rince of the #agi, and a generic term. The !ord Zoroaster is

by arious authorities differently deried: 'ircher furnishes one of the most

interesting deriations !hen he seeks to sho! that it comes from T a figure,

and T to fashion, A76 > fire, and 7T= > hidden; from these he gets the !ords

Zairaster > fashioning images of hidden fire;--or Turaster>the image of secret things.

thers derie it from Chaldee and reek !ords meaning ? a contemplator of the

7tars.?

p. @

t is not, of course, pretended that this collection as it stands is other than dis3ointed

and fragmentary, and it is more than probable that the true sense of many passages has

been obscured, and een in some cases hopelessly obliterated, by inade9uate

translation.

/here it has been possible to do so, an attempt has been made to elucidate doubtful or

ambiguous e*pressions, either by modifying the e*isting translation from the reek,

!here deemed permissible, or by appending annotations.

t has been suggested by some that these racles are of reek inention, but it has

already been pointed out by 7tanley that &icus de #irandula assured icinus that he

had the Chaldee riginal in his possession, ?in !hich those things !hich are faulty

and defectie in the reek are read perfect and entire,? and icinus indeed states that

he found this #7. upon the death of #irandula. n addition to this, it should be noted

that here and there in the original reek ersion, !ords occur !hich are not of reek

e*traction at all, but are 6ellenised Chaldee.

4erosus is said to be the first !ho introduced the !ritings of the Chald8ans

concerning Astronomy and &hilosophy among the reeks, and it is certain that thetraditions of Chaldea ery largely influenced reek thought. Taylor considers that
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some of these mystical utterances are the sources !hence the sublime conceptions of

&lato !ere formed, and large commentaries !ere !ritten upon them by &orphyry,

amblichus, &roclus, &letho and &sellus. That men of such great learning and sagacity

should hae thought so highly of these racles, is a fact !hich in itself should

commend them to our attention.

p. 1

The term ?racles? !as probably besto!ed upon these epigrammatic utterances in

order to enforce the idea of their profound and deeply mysterious nature. The

Chald8ans, ho!eer, had an racle, !hich they enerated as highly as the reeks did

that at 2elphi.

/e are indebted to both &sellus and &letho, for comments at some length upon the

Chald8an racles, and the collection adduced by these !riters has been considerably

enlarged by ranciscus &atricius, !ho made many additions from &roclus, 6ermias,

7implicius, 2amascius, 7ynesius, lympiodorus, %icephorus and Arnobius; hiscollection, !hich comprised some B@ oracles under general heads, !as published in

Datin in +1B, and constitutes the ground!ork of the later classification arried at by

Taylor and Cory; all of these editions hae been utilised in producing the present

reise.

A certain portion of these racles collected by &sellus, appear to be correctly

attributed to a Chald8an Zoroaster of ery early date, and are marked ?Z,? follo!ing

the method indicated by Taylor, !ith one or t!o e*ceptions. Another portion is

attributed to a sect of philosophers named Theurgists, !ho flourished during the reign

of #arcus Antoninus, upon the authority of &roclus, Eand these are marked ?T.?

racles additional to these t!o series and of less definite source are marked ?Z or T.?ther oracular passages from miscellaneous authors are indicated by their names.

p. F

The printed copies of the racles to be found in "ngland are the follo!ing:--

+. Oracula Magica, Dudoicus Tiletanus, &aris, +1FB.

.Zoroaster et ejus 320 oracula Chaldaica;by ranciscus &atricius. . . . +1B.

B. red. #orellus;Zoroastris oracula, +1G. 7upplies about a hundred erses.

@. tto 6eurnius;Barbaric Philosophi antiuitatum libri duo, +FHH.

1. Iohannes psopoeus; Oracula Magica Zoroastris+1. This includes the

Commentaries o! Pletho and o! Psellus in "atin.

F. 7eratus allJus; #ibullia$oi Chresmoi, +F00. Contains a ersion of the racles.

Thomas 7tanley. %he Histor& o! the Chaldaic Philosoph&, +GH+. This treatise contains

the Datin of &atricius, and the Commentaries of &letho and &sellus in "nglish.

Iohannes Alb. abricius,Bibliotheca 'rca, +GH1-G. (uotes the Oracles.
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Iacobus #arthanus, +F0. This ersion contains the Commentary of emistus &letho.

Thomas Taylor, %he Chaldan Oracles, in theMonthl& Maga)ine, and published

independently, +0HF.

Bibliotheca Classica "atina;A. Demaire, olume +@, &aris, +0B.

saac &reston Cory,*ncient +ragments, Dondon, +00. (A third edition of this !ork

has been published, omitting the racles.)

Ph,ni-, %e! 5ork, +0B1. A collection of curious old tracts, among !hich are the

racles of Zoroaster, copied from Thomas Taylor and . &. Cory; !ith an essay by

"d!ard ibbon.

*ootnotes

@:Iosephus, contra *pion. /.

1:7tephanus,e 1rbibus.

1:Eidehis 7cholia on the Crat&lusof &lato.
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T$O!(CT&O#

'y . O.

T has been belieed by many, and not !ithout good reason, that these terse andenigmatic utterances enshrine a profound system of mystical philosophy, but that this

system demands for its full discernment a refinement of faculty, inoling, as it does,

a discrete perception of immaterial essences.

t has been asserted that the Chald8an #agipresered their occult learning among

their race by continual tradition from ather to 7on. 2iodorus says: ?They learn these

things, not after the same fashion as the reeks: for amongst the Chald8ans,

philosophy is deliered by tradition in the family, the 7on receiing it from his ather,

being e*empted from all other employment; and thus haing their parents for their

teachers, they learn all things fully and abundantly, belieing more firmly !hat is

communicated to them.? E

The remains then of this oral tradition seems to e*ist in these racles, !hich should

be studied in the light of the 'abalah and of "gyptian Theology. 7tudents are a!are

that the 'abalah Kis susceptible

p. 0

of e*traordinary interpretation !ith the aid of the Tarot, resuming as the latter does,

the ery roots of "gyptian Theology. 6ad a similar course been adopted by

commentators in the past, the Chald8an system e*pounded in these racles !ould not

hae been distorted in the !ay it has been.

The foundation upon !hich the !hole structure of the 6ebre! 'abalah rests is an

e*position of ten deific po!ers successiely emanated by the llimitable Dight, !hich

in their arying dispositions are considered as the key of all things. This diine

procession in the form of Three Triads of &o!ers, synthesied in a tenth, is said to be

e*tended through four !orlds, denominated respectiely Atiluth, 4riah, 5etirah and

Assiah, a fourfold gradation from the subtil to the gross. This proposition in its

metaphysical roots is pantheistic, though, if it may be so stated, mediately theistic;

!hile the ultimate noumenon of all phenomena is the absolute 2eity, !hose ideation

constitutes the ob3ectie


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p.

fourth or "lementary /orld is goerned by 6ypeokos, or lo!er of ire, the actual

builder of the !orld.

CHA!"A# %CHE+E.

The ntelligibles The &aternal 2epth

/orld of 7upra-mundane Dight The irst #ind

MMMMMMM

The ntelligible Triad

&ater: #ater or &otentia: #ens

MMMMMMMMMMMMMMMMMMMMMMMMMMMMMMMMMMMMMM

The 7econd #ind

MMMMMMM

ntelligibles and ntellectuals ynges

in the 7ynoches

"mpyr8an /orld Teletarch8


(The Third #ind.)

Three Cosmagogi

ntellectuals (ntellectual guides infle*ible.)

in the Three Amilicti

"thereal /orld (mplacable thunders).


"lementary /orld 6ypeokos

The 2emiurgos of the (lo!er of ire)


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MMMMMMMMMMMMMMMMM

The "arth-#atter

p. ++

CHA!"A# %CHE+E O* 'E-%.

=epresentaties of the preious classes guiding our unierse.

.6yperarchii--Archangels

. AonJi--


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diine things had a beginning in time and !ill end, this is the transitory "thereal

/orld. 7een spheres e*tended through these three /orlds, 5i)., one in the

"mpyr8um or

p. +

erging from it, three in the "thereal and three in the "lementary /orlds, !hile the

!hole physical realm synthesied the foregoing. These seen spheres are not to be

confounded !ith the 7een material &lanets; although the latter are the physical

representaties of the former, !hich can only be said to be material in the

metaphysical sense of the term. &sellus professed to identify them but his suggestions

are inade9uate as 7tanley pointed out. 4ut 7tanley, although disagreeing !ith &sellus,

is neertheless inconsistent upon this point, for although he e*plains the four -/orlds

of the Chald8ans as successiely noumenal to the physical realm, he obiously

contradicts this in saying that one corporeal!orld is in the "mpyr8um.

&rior to the supramundane Dight lay the ?&aternal 2epth,? the Absolute 2eity,containing all things ?in potentia? and eternally immanent. This is analogous to the

Ain 7uph Aur of the 'abalah, three !ords of three letters, e*pressing three triads of

&o!ers, !hich are subse9uently translated into ob3ectiity, and constitute the great

Triadic Da! sunder the direction of the 2emiurgus, or artificer of the


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deelopment of these in the6ectores Mundorum, the diine =egents or po!ers

already referred to. As it is said, ?#ind is !ith 6im, po!er !ith them.?

The !ord ?ntelligible? is used in the &latonic sense, to denote a mode of being,

po!er or perception, transcending intellectual comprehension, i.e., !holly distinct

from, and superior to, ratiocination. The Chald8ans recognised three modes ofperception, 5i)., the testimony of the arious senses, the ordinary processes of

intellectual actiity, and the intelligible conceptions before referred to. "ach of these

operations is distinct from the others, and, moreoer, conducted in separate matrices,

or ehicula. The anatomy of the 7oul !as, ho!eer, carried much farther than this,

and, although in its ultimate radi*

p. +@

recognised as identical !ith the diinity, yet in manifested being it !as conceied to

be highly comple*. The racles speak of the ?&aths of the 7oul,? the tracings of

infle*ible fire by !hich its essential parts are associated in integrity; !hile its arious?summits,? ?fountains,? and ?ehicula,? are all traceable by analogy !ith uniersal

principles: This latter fact is, indeed, not the least remarkable feature of the Chald8an

system. Dike seeral of the ancient cosmogonies, the principal characteristic of !hich

seems to hae been a certain adaptability to introersion, Chald8an metaphysics

synthesie most clearly in the human constitution.

n each of the Chald8an 2iine /orlds a trinity of diine po!ers operated, !hich

synthetically constituted a fourth term. ?n eery /orld,? says the racle, ?a Triad

shineth, of !hich the #onad is the ruling principle.? These ?#onads ? are the diine

Nice-gerents by !hich the


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7o, the Chald8an doctrine as recorded by &sellus, considered man to be composed of

three kinds of 7ouls, !hich may respectiely be called:

irst, the ntelligible, or diine soul,

7econd, the ntellect or rational soul, and

Third, the rrational, or passional soul.

This latter !as regarded as sub3ect to mutation, to be dissoled and perish at the death

of the body.

f the ntelligible, or diine soul, the racles teach that ?t is a bright fire, !hich, by

the po!er of the ather, remaineth immortal, and is #istress of Dife;? its po!er may

be dimly apprehended through regenerate phantasy and !hen the sphere of the

ntellect has ceased to respond to the images of the passional nature.

Concerning the rational soul, the Chald8ans taught that it !as possible for it to

assimilate itself unto the diinity on the one hand, or the irrational soul on the other.

?Things diine,? !e read, ?cannot be obtained by mortals !hose intellect is directed

to the body alone, but those only !ho are stripped of their garments, arrie at the

summit.?

To the three 7ouls to !hich reference has been made, the Chald8ans moreoer

allotted three distinct

p. +F

ehicles: that of the diine 7oul !as immortal, that of the rational soul by

appro*imation became so; !hile to the irrational soul !as allotted !hat !as called

?the image,? that is. the astral form of the physical body.

&hysical life thus integrates three special modes of actiity, !hich upon the

dissolution of the body are respectiely inoled in the !eb of fate conse9uent upon

incarnate energies in three-different destinies.

The racles urge men to deote themseles to things diine, and not to gie !ay to

the promptings of the irrational soul, for, to such as fail herein, it is significantly said,

?Thy essel the beasts of the earth shall inhabit.?

The Chald8ans assigned the place of the mage, the ehicle of the irrational soul, to

the Dunar 7phere; it is probable that by the Dunar 7phere !as meant something more

than the orb of the #oon, the !hole sublunary region, of !hich the terrestrial earth is,

as it !ere, the centre. At death, the rational 7oul rose aboe the lunar influence,

proided al!ays the past permitted that happy release. reat importance !as

attributed to the !ay in !hich the physical life !as passed during the so3ourn of the

7oul in the tenement of flesh, and fre9uent are the e*hortations to rise to communion

!ith those 2iine po!ers, to !hich nought but the highest Theurgy can pretend.


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?Det the immortal depth of your 7oul lead you,? says an racle, ?but earnestly raise

your eyes up!ards.? Taylor comments upon this in the follo!ing beautiful passage:

?4y the eyes are to be understood all the gnostic po!ers of the 7oul, for !hen these

are e*tended the 7oul becomes replete !ith a more e*cellent life and diine

illumination; and is, as it !ere, raised aboe itself.?

f the Chald8an #agi it might be truly said that they ?among dreams did first

discriminate the truthful

p. +G

isionO? for they !ere certainly endo!ed !ith a far reaching perception both mental

and spiritual; attentie to images, and fired !ith mystic ferours, they !ere something

more than mere theorists, but !ere also practical e*emplars of the philosophy they

taught. Dife on the plains of Chald8a, !ith its mild nights and 3e!elled skies, tended

to foster the interior unfoldment; in early life the disciples of the #agi learnt to

resole the 4onds of proscription and enter the immeasurable region. ne racleassures us that, ?The girders of the 7oul, !hich gie her breathing, are easy to be

unloosed,? and else!here !e read of the ?#elody of the "ther? and of the ?Dunar

clashings,? e*periences !hich testify to the reality of their occult methods.

The racles assert that the impressions of characters and other diine isions appear

in the "ther. The Chald8an philosophy recognied the ethers of the "lements as the

subtil media through !hich the operation of the grosser elements is effected--by the

grosser elements mean !hat !e kno! as "arth, Air, /ater and ire--the principles of

dryness and moisture, of heat and cold. These subtil ethers are really the elements of

the ancients, and seen at an early period to hae been connected !ith the Chald8an

astrology, as the signs of the Zodiac !ere connected !ith them. The t!ele signs ofthe Zodiac are permutations of the ethers of the elements--four elements !ith three

ariations each; and according to the preponderance of one or another elemental

condition in the constitution of the indiidual, so !ere his natural inclinations

deduced therefrom. Thus !hen in the astrological 3argon it !as said that a man had

Aries rising, he !as said to be of a fiery nature, his natural tendencies being actie,

energetic and fiery, for in the constitution of such a one the fiery ether predominates.

And these ethers !ere

p. +0

stimulated, or endo!ed !ith a certain kind of ibration, by their &residents, the&lanets; these latter being thus suspended in orderly disposed ones.


14/43

of the mind !hich energies through imagination, or the operation of images. The

Chald8an method of Contemplation appears to hae been to identify the self !ith the

ob3ect of contemplation; this is of course identical !ith the process of ndian 5oga,

and is an idea !hich appears replete !ith suggestion; as it is !ritten, ?6e assimilates

the images to himself, casting them around his o!n form.? 4ut !e are told, ?All

diine natures are incorporeal, but bodies are bound in them for your sakes.?

The subtil ethers, of !hich hae spoken, sered in their turn as it !ere for the

garment of the diine Dight; for the racles teach that beyond these again ? A solar

!orld and endless Dight subsistO ? This 2iine Dight !as the ob3ect of all eneration.

2o not think

p. +

that !hat !as intended thereby !as the 7olar Dight !e kno!: ?The inerratic sphere of

the 7tarless aboe? is an unmistakable e*pression and therein ?the more true 7un ? has

place: Theosophists !ill appreciate the significance of ?the more true 7un,? foraccording to %he #ecret octrinethe 7un !e see is but the physical ehicle of a more

transcendent splendour.

7ome strong 7ouls !ere able to reach up to the Dight by their o!n po!er: ?The

mortal !ho approaches the fire shall hae Dight from the diinity, and unto the

perseering mortal the blessed immortals are s!ift.? 4ut !hat of those of a lesser

statureP /ere they, by inability, precluded from such illuminationP ?thers,? !e read,

?een !hen asleep, 6e makes fruitful from his o!n 7trength.? That is to say, some

men ac9uire diine kno!ledge through communion !ith 2iinity in sleep. This idea

has gien rise to some of the most magnificent contributions to later literature; it has

since been thoroughly elaborated by &orphyry and 7ynesius. The eleenth 4ook oftheMetamorphosesof Apuleius and the ision o! #cipioably indicate this; and,

although no doubt eery Christian has heard that ?6e gieth unto his beloed in

sleep,? fe!, indeed, realise the possibility underlying that conception.

/hat, it may be asked, !ere the ie!s of the Chald8ans !ith respect to terrestrial

life: /as it a spirit of pessimism, !hich led them to hold this in light esteemP r,

should !e not rather say that the keynote of their philosophy !as an immense

spiritual optimismP t appears to me that the latter is the more true interpretation. They

realised that beyond the confines of matter lay a more perfect e*istence, a truer realm

of !hich terrestrial administration is but a too often traestied reflection. They sought,

as !e seek no!, the ood, the 4eautiful and the True, but

p. H

they did not hasten to the uter in the thirst for sensation, but !ith a finer perception

realised the true


15/43

the throne of an eil and fatal force. 7toop not do!n unto that darkly splendid !orld,

2efile not thy brilliant flame !ith the earthly dross of matter, 7toop not do!n for its

splendour is but seeming, t is but the habitation of the 7ons of the


16/43

yourself to be aboe body, and you are,? says the racle; it might hae added ?Then

shall regenerate phantasy disclose the symbols of the 7oul.?

4ut it is said ?n beholding yourself fearO? i.e., . the imperfect self.

"erything must be ie!ed as ideal by him !ho !ould understand the ultimateperfection.

/ill is the grand agent in the mystic progress; its rule is all potent oer the nerous

system. 4y /ill the fleeting ision is fi*ed on the treacherous !aes of the astral

Dight; by /ill the consciousness is impelled to commune !ith the diinity: yet there

is not ne /ill, but three /ills--the /ills, namely, of the 2iine, the =ational and

rrational 7ouls--to harmonie these is the difficulty.

t is selfishness !hich impedes the radiation of Thought, and attaches to body. This is

scientifically true and irrespectie of sentiment, the selfishness !hich reaches beyond

the necessities of body is pure ulgarity.

A picture !hich to the cultured eye beautifully portrays a gien sub3ect, neertheless

appears to the saage a confused patch!ork of streaks, so the e*tended perceptions of

a citien of the


17/43

THE

O$ACE% O* ZO$OA%TE$.

MMMMMMMMMMMMMMM

CA


18/43

MMMMMMMM

@. or the "ternal Lon --according to the racle--is the cause of neer failing life, of

un!earied po!er and unsluggish energy.

Taylor.--T.

MMMMMMMM

1. 6ence the inscrutable od is called silent by the diine ones, and is said to consent

!ith #ind, and to be kno!n to human souls through the po!er of the #ind alone.

&roclus in %heologiam Platonis, B+. T.

/nscrutable. %a&lor gi5es


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Psellus, B0;Pletho. Z.

%his impliesbut onl& !rom a succedent emanation.

MMMMMMMM

+H. The ather effused not ear, but 6e infused persuasion.

Pletho. Z.

MMMMMMMM

++. The ather hath apprehended 6imself, and hath not restricted his ire to his o!n

intellectual po!er.

Psellus, BH;Pletho, BB. Z.

p. F

Taylor gies:--The ather hath hastily !ithdra!n 6imself, but hath not shut up his

o!n ire in his intellectual po!er.

%he 'ree$ te-t has no 9ord


20/43

+G. The #ind of the ather riding on the subtle uiders, !hich glitter !ith the

tracings of infle*ible and relentless ire.

&roclus on the Crat&lus o! Plato. T.

+0. . . . . After the &aternal Conception the 7oul reside, a heat animating all things.

. . . . or he placed p. G

The ntelligible in the 7oul, and the 7oul in dull body,

"en so the ather of ods and #en placed them in us.

&roclus in %im. Plat., +@.. Z. or T.

+. %atural !orks co-e*ist !ith the intellectual light of the ather. or it is the 7oul

!hich adorned the ast 6eaen, and !hich adorneth it after the ather, but her

dominion is established on high.

&roclus in Tim., +HF. Z. or T.

ominion7 $rata some copies gi5e $erata7 horns.

MMMMMMMM

H. The 7oul, being a brilliant ire, by the po!er of the ather remaineth immortal,

and is #istress of Dife, and filleth up the many recesses of the bosom of the /orld.

Psellus, 0;Pletho, ++. Z.

+. The channels being intermi*ed, therein she performeth the !orks of incorruptible

ire.

&roclus inPolitico, p. B. Z. or T.

. or not in #atter did the ire !hich is in the first beyond enclose 6is actie

&o!er, but in #ind; for the framer of the iery /orld is the #ind of #ind.

&roclus in %heologian, BBB, and %im., +1G. T.

B. /ho first sprang from #ind, clothing the one ire !ith the other ire, binding

them together, that he might mingle the fountainous craters, !hile presering

unsullied the brilliance of 6is o!n ire.

&roclus inParm. Platonis. T.

p. 0

@. And thence a iery /hirl!ind dra!ing do!n the brilliance of the flashing flame,

penetrating the abysses of the


21/43

&roclus in %heologian Platonis, +G+ and +G. T.

1. The #onad first e*isted, and the &aternal #onad still subsists.

&roclus in4uclidem, G. T.

F. /hen the #onad is e*tended, the 2yad is generated.

&roclus in4uclidemi, G. T.

=ote that< >hat the P&thagoreans signi!& b& Monad7 uad and %riad7 or Plato b&

Bound7 /n!inite and Mi-ed; that the Oracles o! the 'ods intend b& H&par-is7 Po9er

and 4nerg&.

the chaldæan oracles of zoroaster by w. wynn westcott 1895

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