Chaldean Oracles

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The Chaldean Oracles have survived as fragmentary texts from the 2nd century AD, and consist mainly of Hellenistic commentary on a single mystery-poem (which may have been compilations from several oracular sources, considering the random subject changes) that was believed to have originated in Chaldea (Babylonia). They appear to be a syncretic combination of neo-Platonic elements with others that were Persian or Babylonian in origin. Later neo-Platonists, such as Proclus and Iamblichus, rated them highly. The 4th-century Emperor Julian suggests in his Hymn to the Magna Mater that he was an initiate of the God of the Seven Rays, and was an adept of its teachings. When Christian Church Fathers or other Late Antiquity writers credit "the Chaldeans", they are probably referring to this tradition.

An analysis of the Chaldean Oracles demonstrates a similarity with contemporary gnostic teachings: fiery emanations initiate from the transcendental First Paternal Intellect, from whom the Second Intellect, the Demiurge comprehends the cosmos as well as himself. Within the First Intellect, a female Power, designated Hecate, is, like Sophia, the mediating World-Soul. At the base of all lies created Matter, made by the Demiurgic Intellect. The matter farthest from the Highest God (First Father/ Intellect) was considered a dense shell from which the enlightened soul must emerge, shedding its bodily garments. A combination of ascetic conduct and correct ritual are recommended to free the soul from the confines of matter and limitations, and to defend it against the demonic powers lurking in some of the realms between Gods and mortals [1].

Contents 1 Origin 2 Importance of the Oracles 3 Chaldea 4 Metaphysics of the Oracles 5 References 6 See also 7 External links

[edit] Origin

The origins of the texts are unknown and mysterious. Some have claimed that the Chaldean Oracles, in the form in which they survive, were attributed to Julian the Theurgist, son of Julian the Chaldean, who served in the Roman army during Marcus Aurelius' campaign against the Quadi. Julian claimed to have saved the Roman camp from a severe drought by causing a rainstorm (Dillon, pp. 392-393). At least four other religious groups also claimed credit for this rainstorm. The circumstances surrounding the writing of the Oracles are mysterious, the most likely explanation being that Julian uttered them after inducing a sort of trance akin to that of the archaic oracles of Greece.

Whether or not they were composed by Julian or whether they are in any sense translations from supposed Chaldean originals, the oracles are mainly a product of Hellenistic (and more precisely Alexandrian) syncretism as practiced in the cultural melting-pot that was Alexandria, and were credited with embodying many of the principal features of a "Chaldean philosophy". They were held in the greatest esteem throughout Late Antiquity, and by the later followers of Neo-platonism, although frequently argued against by Augustine of Hippo. The doctrines contained therein have been attributed by some to Zoroaster.

[edit] Importance of the Oracles

The essence of Hellenistic civilization was the fusion of a Hellenic core of religious belief and social organization with Persian-Babylonian ("Chaldean") and Egyptian cultures, including their mysterious and enthusiastic cults and wisdom-traditions. Hellenistic thinkers philosophized the mythology and cults, as well as foreign oracular utterances and initiatory lore. Philosophy originating from these two areas, or simply attributed to them, was regarded as possessing knowledge transmitted from the most ancient wisdom traditions.

In Egypt, the attempt to philosophize and synthesize ancient religious content resulted in part in the writings conventionally attributed to Hermes Trismegistus. The Chaldean Oracles are a parallel endeavour, on a smaller scale, to philosophize the wisdom of Chaldea. However, rather than the prose writings that came out of Egypt, the Chaldean Oracles originated from the fragments of a single mystery-poem, which has not been entirely preserved. By far the greatest number of the poem's known fragments are found in the books of the later Platonic philosophers, who from the time of Porphyry, and probably that of Plotinus, held these Oracles in the highest estimation. Iamblichus of Syria referred frequently to the Oracles and mingled their ideas with his own.

[edit] Chaldea

Main article: Chaldea

"Chaldea" is the term the 4th century and later Greeks used for Babylon. It is the way they transliterated the Assyrian name Kaldū, which was an area that lay southeast of Babylonia towards the coast of the Persian Gulf. The term "Oracles" was probably bestowed upon these writings to arouse the sense of their having a profound and deeply mysterious nature. To the number of Sibyls, later Greeks added a "Persian Sibyl" or a "Babylonian Sibyl" whom the "Chaldeans" were imagined to venerate as highly as the Greeks did the oracle of Delphi.

[edit] Metaphysics of the Oracles

The metaphysical schema of the Chaldaean Oracles begins with an absolutely transcendent deity called Father, with whom resides Power, a productive principle from which it appears Intellect proceeds. This Intellect has a two-fold function, to contemplate the Forms of the purely intellectual realm of the Father, and to craft and govern the material realm. In this latter capacity the Intellect is Demiurge.

The Oracles further posit a barrier between the intellectual and the material realm, personified as Hecate. In the capacity of barrier, or more properly "membrane", Hecate separates the two 'fires,' i.e., the purely intellectual fire of the Father, and the material fire from which the cosmos is created, and mediates all divine influence upon the lower realm.

From Hecate is derived the World-Soul, which in turn emanates Nature, the governor of the sub-lunar realm (Dillon, p. 394-395). From Nature is derived Fate, which is capable of enslaving the lower part of the human soul. The goal of existence then is to purify the lower soul of all contact with Nature and Fate by living a life of austerity and contemplation. Salvation is achieved by an ascent through the planetary spheres, during which the soul casts off the various aspects of its lower soul, and becomes pure intellect.

The Chaldean Oracles were taken up in the 19th-century Occult tradition and translated by William Wynn Westcott in 1895.

[edit] References

• Dillon, J.M., The Middle Platonists (Ithaca: Cornell University Press 1977).

• Lewy, Hans, Chaldaean Oracles and Theurgy, Cairo 1956 (mostly consulted and quoted from the revised edition by Michel Tardieu, Revue des Études Augustiniennes 58 (1978)).

• Des Places, Édouard, Oracles chaldaïques, 3d edition revised and corrected by A. Segonds, Paris 1996 (Greek text, facing French translation; introduction and notes; also contains editions of works by Psellos on the Chaldaean oracles).

• Majercik, Ruth, The Chaldaean Oracles, Studies in Greek and Roman Religion, vol. 5. Brill, Leiden etc. 1989 (Greek text, English introduction, translation and commentary).

[edit] See also

• Arnouphis.
• Cassis Dio, claimed in his history the Roman camp was saved from fiery destruction due to the prayers of Christian legionnaires.

[edit] External links

• The Chaldæan Oracles of Zoroaster, edited and revised by Sapere Aude. William Wynn Westcott, with an introduction by L. O. Percy Bullock, (1895)
• "The Chaldean Magi, According to Ancient Sources"
• Chaldean Oracles Page, at theurgia.org containing several translations and the Greek text as found in W. Kroll's De Oraculis Chaldaicis.