Vor. III.] 
oblivion (x) ; and has fpoken the word, affuming 
the memory of her paternal facred impreflion. 
Hyine 0? soyorrevoy moogyesay Sasproy wfencns 
Ovs AGey My:Covery exavewy. 
When yeu behold the terreftrial ( y) demon 
approaching, vociferate and facrifice the {tone 
Mnizurim. 
MaySuye +2 vonlov emer voou sw umapy st. 
Learn the intelligible, for it fubiiits beyond 
intellect (x). 
Noovprevees wuylec moleaGey vosougs #4 vy as 
Bovawis apGeyxloics WWUUPLEVLS WEE VONTHL. 
The intelligible Tynges (a) poffefs intelie¢ction 
themfelves from the Father, fo far as they ener- 
gize intellectually, being moved by ineffable 
. countels. 
Tfe above Zoroaftrian oracles are from Pfellus, 

Muyeetoy ‘re Spopanprces m us ectov TOITODEU LAL. 
: Procl. in Tim, 
The courfe of the moon, and the advancing 
proceffion of the ftars. 
¥ Twy BuSurwyiwy 1 Coniprwlelos, & Ocuvns, © 
LZW2INS iis) wyEhaS AUEIWS KehOUTL TUS US EIKHS 
ohaioac. Blot raz ocoy TEEWS ayavlar meEk TO 
xeveoy provers Taere Te gwrclina peeyeOn. 7 @TO 
TOU GUVCET AOL TUS, %H TuyEywyee YX pnanliCesy doy- 
palCecGat Tap aviwy Twv PucIAWY Aoyw, ac eye 
Aavs unla te aula umrsyory Ev Tors LeZoLs AgyoKs* 
awia Taeerthooiy cs rou youre, wyyerous. Ata 
w Tavs w08 exacny c.vlwy wyEAWY ELcUpY oveel UG E- 
CUS, %, det praverc QfAOhOUS MY YEAOUS, HaoY uMyyENOUC 
Toocayopevec ai, omeo ssosy eale tov wocOpaov. 
‘ ~Anonymus, in Theologumenis Arithmeticis. 
The moft approved of the Babylonians, to- 
gether with Oftanes and Zoroafter, very pro- 
perly call the ftarry fpheres Zerds; whether, 
becaufe thefe alone among corporeal magnitudes, 
are perfectly carried about a centre, or in con- 
formity to the oracles, becaufe they are confi- 
‘dered by them as in a certain refpedt the bonds 
and colleétors of phyfical reafons, which they 
likewife call in thetr facred difcourfes herds, and 
by the infertion of a gamma, angels. Hence, in 
a fimilar manner, they denominate the ftars and 
demons which rule over each of thefe herds (or 
fiarry {pheres) angels and archangels : and thele 
are {even in number. 
*" (#) That is, tid fhe has recovered her know- 
ledge of the divine fymbols, and facred reafons, 
from which fhe is compofed; the former of 
which fhe receives from the divine unities, and 
the latter from facred ideas. 
(y) Terreftrial demons are full of deceit, as 
eing remote from divine knowledge, and re- 
plete with dark matter: he, therefore, who de- 
fires to receive any true information from one 
of thefe, muft prepare an altar, and facrifice 
the ftome Mnizurim, which has the power of 
faufing another greater daemon to appear, who, 
approaching. invifible to the material damon, 
will give a true anfwer to the propoled queftion ; 
and this to the interroyator himfelf. 
(sz) The intelligible is twofold; one kind 
being co-ordinate with intelle@, but the other 
being of a fuper-efiential characteriftic. 
(2) See the concife Expofition of Pfellus, 
prefixed to thefe oracles, 
Collection of the Oracles of Loroafter, 
515 
ui fe cognofcit, in fe omnia cognofcit, ut 
Zoroafter prius, deinde Plato in Alcibiade {crip- 
ferunts 5. Pici, Op, tom. i. p, 272. 
He who knows himfelf, knows all things 
in himielf, az Zoroafter fir afferted, and after- 
terwards Plato in the firft Alcibiades. 
* Zune co uyeou. cupabonoy. dio @ cele prev abode 
xarovaory eviny (animam) aug cane Cuoyaiecs role 
ce THA) tive, # Talwy 6 709 Trdlwyos o4 Gece. 
Procl. in Tim, p 318. 
Moifure is a fymbo! of Tife; and hence, both 
Plato, and frior to Plato, the gods call the foul, 
at one thme, adrop from the whole of vivifica- 
tion ; and, at another time, a certain fountain 
of it. 
* 
* 
Sunt etiam demones aquei quos Nereides 
vocat Orpheus, in fublimioribus exhalationibas 
aquz, quales fant in hoc aere nubilofo; quoram 
corpora videntur quandoque acutioribus oculis, 
pretertim in Perfide et Affrica, ut exiftimat 
Zoroafter, Ficin. de Immortal, Anim p. 123. 
There are certain aquatic daemons, called by 
Orpheus, Nereides, in the more elevated ex- 
halations of water, fuch as refide in this cloud 
air, whole bodies, according to Zoroafter, are 
fometimes feen By more acute eyes, efpecially 
in Perfia and Africa. 
* Cum anima currat femper, certo’ temporis 
fpatio tranfit omnia, quibus péeractis cogitur re~ 
currere paulatim per omnia denuo, atque eadem 
in mundo telam generationis retexere, ut pla~ 
cuit Zoroafter, qui ufdem aliquando caufis om- 
nino redeuntibus, ecfdem fimiliter eitetus re- 
verti putat. Ibid. p. 129. 
Since the foul perpetually runs, in a certain 
{pace of time it pafies through all things, which 
circulation being accomplifhed, it is compelled 
to run back again through all things, and un- 
fold the fame web of generation in the world, 
according to Zoroafter ; who is of opinion, that 
the fame caufes ona time returning, the fame 
effects will, in a fimilar manner, return. 
* Voluit Zoroafter zthereum anime indu. 
mentum in nobis affidue volvi. Ibid. p. 131. 
According to Zoroatter, in us, the etherial 
veftment of the foul perpetually revolves. - 
* Congruitates materialium formarum ad 
rationes animz mundi, Zoroafter divinas illices 
appellavit. - 
Ficin. de vita coclitus comparanda, p. 519. 
Zoroafter calls the congruities of materizl 
forms ito the reafons of the foul of the world, 
divine ailurements, 
In that part of the works of - Johannes Picus, 
ear] of Miranduia, which is denominated Con- , 
clufiones, there are fifteen conclufions, according 
to his own opinicn, of the meaning of certain 
oracles of Zoroafter, and the meaning of his 
Chaldzan expofitors: In thefe the two following 
oracles are preierved, which are not to be found 
in any Gieeék writer now extant ; 
Nec exeas cum tranfit lictor. 
Nor fhould you go forth when the lidtos 
pafies by. : 
Adhue tres dies facrificabitis, et not ultra, 
As yet three days hall ye faciifice, and no 
longer, 
