The harmony of the world being a discourse wherein the phænomena of nature are consonantly salved and adapted to inferiour intellects / by John Heydon, Gent. ...

The Harmony of the WORLD.

Chap. I. Of God and his power in infus••ng of v••rtues and Idea's into things gradually, and how the Soule from God descends into the Body; that the na∣ture of God is as intelligible as the nature of any being whatsoever; th•• true notion of his ubi∣quity, and how intelligible it is, of the Ʋnion of Divine Essence; of the Notion of a Spirit, of the Office and Duty of Spirits, from Sup••ri∣ours to ••nferiours.

GOD is a Spirit Eternal, Infi∣nite in Essence and Good∣nesse, Omniscient, Omnipo∣tent, and of himself neces∣sarily existent; He is a Globe of Light, whose Centre is every where, and Circumference no where; he inhabits the top of all the H••avens, and

beholds all things that he hath Created: There are some Properties, Powers, and O∣perations imediately appertaining to him, of which no Reason can be given nor ought to be dem••nded; nor the way or manner of the Coh••••••ion of the Attribute with the sub∣ject can by any means be fancied or imagi∣ned.

••n the second Region stand ten spirits, whi h are subst••n••es penetrable and indiscer∣pible, they are principal names of God, or as it were his members, that have Divine powers by In••••ruments, Vestments, or Exemplars of the Archetype; these transfer influence on all thin••s Created; through the high things, even to the lowest, yet by a certain order; for first and imediately, they have influence on the nine Orders of Angels, and quire of blessed souls, and by them into the Celestial Sphears, Planets and Men.

The first of these Lights is called Eheie, and he is attributed to God the Father and Rules Ceth••r, who carries the most simple Es∣sence of the Divinity ••o Haj••th Hakados, who beareth the Creatures of Holinesse, to the Angel Metattron, and he delivers them to Re∣s••hith, ••agalalim, the Spirit that guides the primum mobi••e, that bestows the gift of being to all things, his Office in Heaven is to bring

other Angels and Genii to the face of the King, and by him the Prince spake to Moses.

The second light is called Jod Tetragr••m∣maton, and he is attributed to the second Person, Jesus Christ, and at his command Hochma sends influence to Ophanim, who car∣ries it to Jophael and to the Angel Mas••••h, that rules the spheare of the Zodiack, where he fa∣bricateth so many figures as he hath Idea's ••n himself, and distinguisheth the Chaos o•• the Creatures into three portions; of the first is made the spiritual world, of the second the visible heavens and their lights; but the third and worst part, was appointed for this sublumary building; out of this course and remaining portion was extract••d the Elemental Quintessence or first matter of all things, and of this the foure Elements, and all those Creatures that inhabite them, by a particular spirit called Raziel, who was the ruler of Adam

The third Spirit is called Elohim Jehovah, and is attributed to the Holy Ghost, he com∣mands Binah, who sends his influence to A∣ralim, and then to Zaphkiel, then to Sabatthi the Angel that rules the Sphear of Saturn; This is the principium generationis, the begin∣ning of the wayes of God, or the manifesta∣tion of the Father and Son's light, in the su∣pernatural

generation, from these come all living Souls, descending from the third light to the fourth day, thence to the fifth, whence they passe out & enter the night of the body, giving form to unsetled matter.

Now you must understand that there are three supreme Lights, which rule and give power to these; and from this third light do the Souls descend to Flesh: but their pre∣existency is in the Aetherial Region; indeed the Aether is a most thin liquid substance, a∣bove the Stars in the Circumference of the Divine Light, which receives the influent heat of God, and conveys it to the visible Heaven, and all the inferiour Creatures: It is a pure Essence, a thing not tainted with any material contagion, it is placed next to the Divine fire; it is the first Receptacle of the influences, and derivations of the su∣pernatural world, which sufficiently con∣firms our Etymologie: In the ••eginning it was generated by reflection of the first unity up∣on the Coelestial ••ube, for the bright Ema∣nations of God did flow like a stream into the passive 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, you shall understand that the Ether is not one but manifold, by this I mind not a variety of subs••ances, but a chain of Complections, there are other Moistures, and those too ••theriall, they are Females al∣so

of the Masculine Divine Fire, and these are the Fountains of the Chaldean A••••rologers, which the Oracle Styles, summitates s••rta∣nas, the invisible upper springs of Nature. Of all substances that come to our hands, this Ether is the first that brings us News of another world, as tells us we live in a ••or∣rupt one, it is the Urine of Saturn, and wi••h it do I water my Plants of the Sun and pla••ts of the Moon, which by it are Animated with a vegitable blessed Divine Fire if you can obtain the knowledge of it, for it is 〈◊〉〈◊〉 ••e found every where, you will have a wo••••d 〈◊〉〈◊〉 Medicine that will alter, change and am••nd the state of the body, it prolongs life, preserveth H••••lth, it maketh old men, young, wise and vertuous, &c.

I have seen it tincture, Cloth, Silkes, Lead, Iron, Tin, Copper, Gold, Silver, with a thou∣sand Miraculous Colours, being prepared by Art, it will look like Rosialls and Rubies, som∣times violet Blew, sometimes White as Lillies, and a small Matter will turn it more Green then Grasse, but with a smaragdine Transparan∣cy, and again it will look like Burnis••t Gold and Silver; it may be reduced to such a temper & so Qualified by Art, it will be fit to give any colour whatsoever, and now I passe into a∣nother Region.

The fourth Light is Ell, who Rules Hesed

and sends Influence to Hasmallim, who car∣ries Grace, Goodnesses, Mercy, Piety & Magni∣ficence to the Angel Zadkiel, which Ledek pas∣seth through the Sphere of Jupiter, fashoning the Images of bodies, bestowing clemency, and purifying Justice on all, but let us look back again, you must understand that the third Person is the last of the three, and sits e∣quall in Power with the Father and Son; we read that God breathed into Adam the breath of life, and he became a living soul, and to breath is the property of the holy Ghost in or∣der to operation, for he applyes first to the Creature, and therefore works first, (i. e.) The Holy Ghost could not breath a soul into Adam, but he must either receive it, or have it of himself: Now the truth is, he receives it, and what he receives, that he breaths in∣to Nature, Hence this most holy spirit is sti∣led by the Rosie Crutians, fluvius egrediens è paradiso, because he breaths as a River streams: He is called also Mater Filiorum, be∣cause by his breathing he is as it were delive∣red of those souls which have been conceived Id••ally in the second Person. Now that the Holy Ghost receives all things from the second Person, is confirmed by Christ himself, Joh. 16 13. When the spirit of truth is come, he will guide you into all truth, for he shall not speak of himself,

but whatsoever he shall hear, that shall he speak; and he will shew you things to come; He shall glo∣rifie me, for he shall receive of mine, and shall shew it unto you: All things that the Fath••r h••th are mine, Therefore said I, that he shall take of mine. Here we plainly see, there is a Certain sub∣sequent order or Method in the op••r••tio••s of the blessed Trinity, For Christ: ••••is us, that he receives from his Father, and the Holy Ghost receives from him: Again that all thi gs are Conceived Ideally (or as we Commonly expresse it) created by the second Pers••••, is confirmed by the word of God, The wo••ld was made for him (saith the Scriptu••e) and the world knew him Not, He came unto his own and his own received him Not▪ Let this s••ffice to w••r∣rant our way, let us go forward

The Fifth Light is named Elohim Gi••or, ••ho giveth the influence to Geburah, who carr••e••h it by the Seraphim to Camael the Angel of Modim through the Sphere of Mars; to these belong Fortitude, War, Affliction, the sword, and left hand of God

The sixth Light is called Eloha, he hath his Influence through Malachim, Raphel Schemes, into the Sphere of the Sun, giving brightness and life to it, and from thence produceth mettalls.

The seventh light is called Ado••ay Saba••th,

he passeth his influence by Nezah Elohim, Haniel by the An••el Noga into the Sphere of Venus; it gives zeal and love of Righteousnes, and produceth vegetables.

The eighth Spirit is called Elohim Sabaoth and he Rules Hod, and hath his Influence by Ben Elohim to the angel Michael, Lord of Co∣chab, Through the Sphere of Mercury Now these Angells are the Souls of the Planets and give life, light, & motion to them, to trans∣fer it unto the Earth; after this order doth he give Elegancy and Consonancy of speech, and produceth Living Creatures.

The ninth Light is named Sadai, and he Rules Jesod, and hath his Influence by Cheru∣bim to Gabriel, and through Levanah the Sphere of the Moon, causing the increase and decrease of all things, and taketh care of the Genii & keepers of m n, and distributeth them.

The tenth Light is named Adonoy Melech, and he ••overns Malchuth, and hath his In∣fluence by Issim to the soule of Messiah, into Helom Jesodoth the sphere of the Elements, and giveth knowledge and the wonderfull un∣derstanding of things And thus God works by the Idea's of his own Mind, and the Idea's dispence their Seals, and communicate them daily to the Matter; now the Anima mundi hath in the fixed stars her particular forms, or seminall conceptions answerable to the I∣dea's

of the Divine minde: and here doth she receive those spirituall powers and Influen∣ces, which originally proceed from God; from this place they are conveyed to the Planets, especially to the Sun and Moon, these two great lights impart them to the Aire, and from the Aire they passe down to the belly or Matrix of the Earth, in prolifix spirited winds and water; thus have I declared to you the descent of the secret power of Na∣ture from God even to this Earth.

An Emanative cause is the Notion of a thing possible, an Emanative Effect is Coexi∣stent with the very substance of that which is said to be the cause thereof; No Emana∣tive Effect, that exceeds not the vertues and powers of a cause can be said to be impossi∣ble to be produced by it, and there may be a substance of that high virtue and ex∣cellency, that it may produce another substance by Emanative causality, provided that the substance produced be in due gra∣duall proportions inferiour to that which causes it; and thus have I demonstrated how the Center or first point of the primary sub∣stance of a spirit may be indiscerpible, and how the secondary substance of a spirit may be indiscerpible, and how every thing re∣ceives life and vertue: from the highest An∣gell even to the Lowest seminall Form.

Chap. II. Of the Nature of God and Spirits, how they are in∣telligible, a plain and Compendious demonstra∣tion that Matter consists of parts indiscerpible. An Answer to William Lilly touching his sim∣ple conceits and flattering Predictions and Ob∣servations. An Apology for the vehicles of De∣mons and souls separate; of the state of the other life, that it is n t one universal soule that hears, sees and reasons in every man, demonstrated from the Acts of memory, of the spirits of Nature.

VVE have in the last Chapter cleered the passage of Spirits from Heaven to Earth, and here we will mak•• known their Nature; the Schoolmen hold that even the purest Angels have Corporeal vehicles But it will be hard for them to alledge any Antient Au∣thority for their opinion: For Aristotle their Great Oracle is utterly silent in this Matter, as not believing the existence of Demons in the world (as Mr. John Owen and Will. Lilly his sworne disciple have to their great con∣tentment taken notice off.) And therefore being left to their own d••y subtilties, flat∣teries and deceits, they made all intellectu∣all beings that are not grossely terrestriall, as man is, purely Immaterial, wherby they make

a very hidious chasme or gaping breath in the order of things, such as no Moderate Judgment will ever allow of, & have become very obnoxious to be foyled by Atheisticall wits, who are forward and skilfull enough to draw forth the absurd consequences that ly hid in fals suppositions, as Merlinus the jug∣ler dos in this, for he dos not foolishly collect from the supposed pure imateriallity of De∣mons, that they have no knowledg of particu¦lar things upon Earth, such pure incorporeal Essences being uncapable of impression from Corporeall Objects, and therefore have not the species of any particular thing that is Corporeal in their mind; whence he hath learnt this Inference, that all Apparitions, Pro∣phecies, Predictions, Prodigies, and whatsoever miraculous is recorded in antient History, is not to be Attributed to these, but to the in∣fluence of the Stars, and so concludes that there are no such things as Demons in the u∣niverse.

By which kinde of reasoning also, it is easy for the Psychopannychites to support their o∣pinion of the sleep of the soul, for the soule being utterly rescinded from all that is Cor∣poreall, and having no vitall Union there with at all, they will be very prone to infer, y^t it is impossible she should know any thing,

ad extra, if she can so much as dream: For even that power also may seem incompeti∣ble to her in such a state, she having such an Essentiall aptitude for vitall Union, with matter of so great Consequence; it is some∣times to desert the Opinion of the Schools, when something more rational and more safe and usefull offers it self unto us.

The most common exception I foresee that will be against me, is, that I have ta∣ken upon me to describe the Nature and de∣scent of Angels and Genii of the other world so punctually and particularly, as if I had been lately amongst them: For over exqui∣sitenesse may seem to smell of Art and Fraud; and as there is a diffidency many times in us when we hear something that is extream suitable to our desire, being then most rea∣dy to think it too good to be true: So also in Notions that seem over accurately fitted to our intellectual Faculties, and agree the most natural t••erewith; we are prone many times to suspect them to be too easie to be true; especially in things that seemed at first to us very obscure and intricate; for which cause also it is very likely that the Notion of a particular spirit, which I have so accu∣rately described in my first Book of Geomancy and Tel••smes, entitled, The Temple of Wisdome,

may seem the lesse credible to some, because it is now made so clearly intelligible, they thinking it utterly improbable that these things, that have been held alwayes such in∣extricable perplexities, should be thus of a sudden made manifest and Familiar to any that hath but a Competency of patience and Reason to peruse the Theory.

They that deny my Doctrine and gradu∣all descent of Spirits orderly going before, say that there is but one soule in the World, whose perceptive power is every where. Now they must assert, that what one part thereof perceives, all the rest perceives, or else that perceptions in Demons, Men and Brutes are confirmed to that part of this soule that is in them, while they perceive this or that. If the former, they are confutable by sence and experience. For though all ani∣malls lie steeped, as it were, in that subtle Matter which runs through all things, and is the immediate instrument of sense and perc••ption; yet we are not Conscious of one anothers thoughts, nor feel one ano∣thers pains and pleasures of Brutes, when they are in them at the highest, nor yet do the Demons feell one anothers affections, or necessarily assent to one anothers opinions, though their vehicles be exceeding pervious,

else they would be all Pythagorians as well as those I speak of in The Rosie Crurian, Infalli∣ble Axiomata. Wherefore we may generally conclude, that if there were such an Ʋniver∣sal Soule, yet the particular perceptions thereof, are restrained to this or that part in which they are made, which is contrary to the unity of a soul, as I shall tell you in its due place.

But let us grant the thing (for indeed we have demonstrated it to be so, if there be such an universal soul and none but it) then the grand absurdity comes in, which I was intimating before, viz that part of the soul of the world that never perceived a thing, shall notwithstanding remember it, that is to say, that it shall perceive, it hath percei∣ved, that which it never perceived.

And yet one at Tardebick in Warwick-shire may remember, a man he had seen about twenty years before at Venice in Italy, being come into these parts a stranger; nay, which is more to the purpose: Supposing the earth move, what I write now, the Earth being in the latter degree of Pisces, I shall remember that I have written when she is in the latter de∣gree of Virgo, though that part of the soule of the world that possesses my Body then will be twice as distant from what does guide

my hand to write now, As the Earth is from the Sun: wherefore it is plain, that such an universe soule will not solve all ••••oenomena, but there must be a particular soul in every man. And yet I da••e say, this wilde opinion is more tenable than theirs, that make no∣thing but meer matter in the world: but I thought it worth the while, with all dili∣gence to Confute them both; the better of them being but a more refined kinde of Ae∣theisme, tending to the subversion of the Fundamentals of Religion and Piety amongst men.

As for the ••pirit of Nature, and soule of the world, I shall speak of them in their pla∣ces, and of the Harmony of the World, and of Man, and his Spirit, the greatest exceptions are, that I have introduced an obscure prin∣ciple for Ignorance and Sloth to take San∣ctuary in. But to proceed by degrees to our main designe, and to lay our Foundation low and sure; we will in the first place ex∣pose to view the genuine Notion of a Spirit, in the general exception thereof, and after∣wards of several kinds of Spirits, that it may appear to all, how unjust this cavill is against incorpore•••• substances, as if they were meer impossibil••••••••s and Contradictions in consi∣stencies; I will define a spirit in generall

thus, A substance penetrable and indiscerpible, The fitnesse of which definition will be the better understood, if we divide substance in general, into these first kinds, viz. Body and spirit, and then define body to be a substance impenetrable & discerpible, whence the contra∣ry kind to this is fitly defined a substance pene∣trable and indiscerpible:

Now I appeal to any man that can set a∣side prejudice; and has the free use of his fa∣culties, whether every terme in the Defini∣tion of a spirit be not as intelligible and Congruous to Reason, as in that of a body, for the precise Notion of a substance is the same in both, in which, I conceive, is com∣prised extention & activity, either Connate or communicated, for matter it self once moved can move other matter, and it is as easy to understand what penetrable is, as impenetrable, and what indiscerpible as discerpible; and pe∣netrability and indiscerpibility being as imme∣diate to spirit, as impenetrability and discer∣pibility of body, there is as much reason to be given for the Attributes of the one as of the other, as you may remember from the first Chapter: And substance in its precise No∣tion including no More of impenetrability then indiscerpibility, we may as ••ell wonder how one kinde of substance can so firmely

and irresistably keep out another substance (as matter for example does the parts of matter) as that the parts of another sub∣stance hold so fast together, that they are by no means discerpible, as we have already in∣timated.

And therefore this holding out in one, be∣ing as difficult a businesse to conceive, as the holding together of the other, this can be no prejudice to the Notion of a Spirit; For there may be very fast union where we can∣not at all imagine the Cause thereof, as in such bodies which are exceeding hard, where no man can fancy what holds the parts to∣gether so strongly; and there being no greater difficulty here, than that a man can∣not imagine what holds the parts of a Spi∣rit together, it will follow, That, what is plainly and manifestly concluded, ought to be held undeniable, when no difficulties are alledged a∣gainst it, but such as are acknowledged to be found in other conclusions, held by all men undeniably true: As for example, Suppose one should conclude, that there may be infinite matter, or That there is infinite space, by very rational Arguments; and that it were objected one∣ly, that then the tenth part of the Matter would be infinite; it being most certain, that there is infinite duration of something

or other in the world; and that the tenth part of this duration is infinite: It is no en∣ervating at all of the former Conclusion, it being incumbred with no greater incongru∣ity, than is acknowledged to consist with an undeniable Truth; now the notion of a Spirit is not to be excepted against, as an in∣congruous Notion, but is to be admitted for the Notion of a thing that may really exist.

It may be doubted, whether there may not be Essences of a middle Condition betwixt these Corporeal and Incorporeal Lights and Sub∣stances we have described, and that of two sorts; that one impenetrable and discerpible, the other penetrable and indiscerpible; but concerning the first, if impenetrability be un∣derstood in reference to Matter, it is plain there can be no such Essence in the world. And if in reference to its own parts, though it may then look like a possible Idea in it self; yet there is no footstep of its existence thereof in Nature, the souls of Men and De∣mons implying contraction and dilatation in them; As for the latter, it has no priviledge for any thing more than matter it self hath, or some mode of matter. For it being discer∣pible, it is plain its union is by juxtaposition of parts, and the more penetrable, the lesse

likely to conveigh sense and motion to any distance; besides, the ridiculous sequel of this supposition, that will fill the Universe with an infinite number of Shreds and Rags of Souls and Spirits, never to be reduced a∣gain to any use or order.

And lastly, the proper notion of a sub∣stance incorporeal, fully counter distinct to a corporeal substance, necessarily including in it so stronge and indissolvable Union of parts, that it is utterly indiscerpible, when as yet for all that in this general Notion thereof, neither sense nor cogitation is im∣plyed; it is most rational to conceive that that substance wherein they are, must assu∣redly be incorporeal in the strictest significa∣tion: The Nature of Cogitation and Com∣munion of Sense arguing a more perfect de∣gree of Union than is in meer indiscerpibili∣ty of parts. But all this scrupulosity might have been saved; for I confidently promise my self, that there are none so perversely given to tergiversations and subterfuges; but that they will acknowledge, where ever I can prove that there is a Substance distinct from Body or Matter, that it is in the most full and proper sense Incorporeal.

Chap. III. That the Idea's of several kindes of Immaterial beings, have no inconsistency, nor incongruity in t••em: of the Idea of God and his Power, of all Finite and Created Spirits: how they are de∣fined of Indiscerpibility: A symbolical re∣presentation thereof; an Objection answered against that representation; an Application of principles of the Ʋnion of the secondary sub∣stance, considered transversly, that the Idea of a Spirit hath less difficulty than that of Matter; An Answ••r to an Objection from the Rational faculty: Answers to the Hypothesis of Fancy; of the self motion of a Spirit, of self Penetration, of self Contraction and Dilatation, the Power of Penetrating of Matter, The power of moving and of altering the Matter.

I Have shewn that the Idea of a Spirit in general is not at all incongruous nor im∣possible: And it is as congruous, consistent and intelligible in the sundry kinds thereof; As for example, that of God, of Angels, of the souls of Men and Brutes, and of the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or, Seminal Forms of things.

The Idea of God, though the knowledge thereof be much prejudiced by the Con∣foundednes and stupidity of either Super∣stitious,

Anabaptists, or profane Ath••ists that please themselves in their large Lords word, concerning the unconceivableness and utter incomprehensibleness of the Deity; the one by way of a Devotional Exaltation of the transcendency of his Nature, the other to make the belief of his Existence redicu∣lous, and craftily and perversely to intimate that there is no God at all, the very con∣ception of him being made to appear no∣thing else but a bundle of inconsistencies and impossibilities: Neverthelesse, I shall not at all stick to affirm, that his Idea is as easie as any Idea else whatsoever, and that we may know as much of him as of any thing else in the world; for the very Essence or naked Substance of Nothing can possible be known thus: The subject or naked Essence or substance of a thing, is utterly unconceivable to any of our Faculties.

For Demonstration of this Truth, there needs nothing more than a silent appeal to a mans own mind, if he does not finde it so: and that he take away all Aptitudes, Opera∣tions, Properties and Modifications from a sub∣ject, that his Conception thereof vanishes into Nothing, but into the Idea of a meer undiversificated substance; so that one sub∣stance is not then distinguishable from ano∣ther;

but onely from Accidents or Modes, to which properly belongs no Substance: But for Attributes, they are as Conspicuous as the Attributes of any subject or substance, whatsoever; as I defined him in the first Chapter, viz. God is a Spirit eternal, Infinite in Essence and Goodness, Omniscient, Omnipotent, and of himself necessarily Existent. For a Spirit I have explained already, and by Eternal, I understand nothing here, but duration with∣out end or beginning, by Infiniteness of Es∣sence, that his Essence hath no bounds, no more than his Duration: by Infinite in Goodness, such a benign will in God, as is carried out to boundlesse and innumerable benefactions: by Omnisciency and Omnipo∣tency, the ability of knowing or doing any thing that can be conceived without a plain contradiction; by self-Existency that he can∣not faile to be. What terms of any Defini∣tion are more plain than these of this; or what subject can be more accurately defi∣ned than this is? For the naked subject or substance of any thing is no otherwise to be known then thus; and they that gape after any other speculative knowledge of God then what is from his Attributes and Operations, they may have their heads filled with fiery fancies, and their mouths with burning

words, and run mad with the boisterousnes of their own imagination, but they will ne∣ver hit upon any sober truth.

Thus have I delivered a very explicite and intelligible Idea of the nature of God; which I might also more compendiously define, an Essence absolutely perfect, in which all the terms of the former Definition are compre∣hended, and more than I have named, or thought needfull to name, much lesse to in∣sist upon; as his power of Creation and his Omnipresence or Ubiquity, which are ne∣cessarily included in the Idea of absolute perfection; The latter whereof some anti∣ent Philosophers endeavouring to set out, have defined God to be a Globe of Light, a Cir∣cle whose Centre is every where, and Circumfe∣rence no where,

[illustration]

by which descri∣ption certainly nothing else can be meant, but that the Divine Essence is every where present with all those A∣dorable Attri∣butes of Infinite and absolutely perfect Goodnesse, Know∣ledge

and Power; according to the sense in which I have explained them, which Ubi∣quity or Omnipresence of God, is just as in∣telligible as the overspreading Matter in to all places.

But if there be any Novice Astrologer demand how the parts, as I may so call them, of the Divine Amplitude hold together, that of Matter being so discerpible; it might be suf∣ficient to remind him, of what we have al∣ready spoken of the general Idea of a Spirit: But besides that, here may be also a peculiar, rational account given thereof; it implying a contradiction, that an Essence absolutely perfect, should be either limitted in pre∣sence, or change place in part or whole; they being both notorious effects or simptoms of imperfection, which is inconsistent with the Nature of God; And no better nor more co∣gent reason can be given of any thing then that it implies a contradiction to be other∣wise.

That power also of Creating things of Nothing, there is a very close connexion be∣twixt that and the Idea of God, or of a being absolutely perfect, for this being would not be what it is conceived to be; if it were de∣stitute of the power of Creation, and there∣fore this Attribute hath no lesse coherence

with the subject, than that it is a contradi∣ction, it should not be in it, as was observed of the foregoing attribute of indiscerpibility in God; but to alleadge that a man cannot imagine how God should create something of nothing, or how the Divine Essence holds so closely and invincibly together, is to deny, That, all our faculties have not a right of suffrage for determining of Truth, but onely common I∣dea's, external sense, and evident and undeniable deductions of Reason; Hereby common Ideas or Notions I understand whatever is Nomatically true, (i. e.) true at first sight, to all Heydoni∣ans or men in their wits, upon a clear per∣ception of the Terms, without any further discourse or reasoning from external sense; I conclude not memory, as it is a faithfull re∣gister thereof, and you cannot appeal to a faculty that hath no right to determine the case: We have now sufficiently spoken of the Idea of that Infinite and uncreated spirit, we u∣sually call God: We will passe now on our way into another Region, to those Spirits that are Created and Finite, as the spirits of Angels, Pla∣nets, Stars, Men and Brutes; we will cast in the seminal Forms also or Archei, as the Rosie Cru∣cians call them, though haply the world stands in no need of them. The properties of a spirit, as it is an Idea common to all these,

I have already enumerated in my New Me∣thod of Rosie Crucian Physick, self-motion, self-penetration, self-contraction, and dilata∣tion, and indivisibility, by which I mean in∣discerpibility: To which I added penetrating, m••ving, and altering the Matter, we may there∣fore define this kinde of Spirit we speak of, to be a substance indiscerpible, that can move it self; that can penetrate, contract and dilate it self; and can also penetrate, move and alter the matter: I shall now examine every term of this definition, from whence it shall appear, that it is as congruous & intelligible, as those Definitions that are made of such things as men, without any scruple, acknowledge to exist.

I have given rational grounds, of the in∣discerpibility of a spirit, to evince it not impos∣sible, it being an imediate Attribute thereof, as impenetrability is of a body, and as con∣ceivable or imaginable, that one substance of its own nature may invincibly hold its parts together; so that they cannot be dis∣united nor dissevered, as that another may keep out so stoutly and irresistibly another substance from entering into the same space or place with it self; for this 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or impenetrability is not at all contained in the precise Conception of a Substance as Sub∣stance,

as I have already signified. But be∣sides that reason we may thus easily appre∣hend that it may be so; I shall a little grati∣fie imagination, and it may be reason too, in offering the manner how it is so, in this kinde of spirit I now speak of. That ancient Idea of Light and intentional species is so from a plain impossibility, that has been heretofore generally, and is still by Mr. Tho. Heydon, Dr. Ward, and other learned men looked upon as a truth; that is, That Light and Colour do ray in such sort, they are described in the Rosie Crucian Phylosophy; Now it is observable in light, that it is most vigorous towards its fountain, and fainter by degrees. But we will reduce the matter to one lucid point, which according to the acknowledged principles of Opticks, will fill a distance of space with its rayes of light; which rays may indeed be reverberated back towards their Centre, by interposing some Opake body, and so this orbe of light contracted; but according to the Rosie Crucian Hypothesis, it was alwayes accounted impossible, that they should be clipt off, or cut from this lucid point, and be kept a part by themselves; Those whom dry reason will not satisfie, shall have hard blows, or if they please, they may entertain their fancy with such a Representation as

this, which may a little ease the Anxious im∣portunity of their mind, when it would too eagerly comprehend the manner how this spirit I speak of, may be said to be indiscer∣pible. For think of any ray of this Globe or Orbe of Lights, it does sufficiently set out to the imagination, how extention and indis∣cerpibility may consist together; see my Book, entitled, The Temple of Wisdome, as also, The Wisemans Crown, chap. 9.

But if any Object, that the lucid point of this Orbe, or the primary substance, as I call it, in my Rosie Crucian Infallible Axiomata, cap. 3. is either divisible or absolutely indivisible, and if it be divisible, that as concerning the inmost of a spirit, this representation is not at all serviceable to set off the nature thereof; by shewing how the parts there may hold together so indiscerpibly, but if absolutely indivisible, that it seems to be nothing: To this I answer what Sr. Chr. Heydon, hath somewhere noted, That what is infinitely great or infinitely small, the imagination of a man is at a loss to conceive it. Which certainly is the ground of the perplexedness of that pro∣bleme concerning Matter, whether it con∣sists of points, or onely of Particles divisible in infinitum, but to come more closely to the businesse; I say, that though we should ac∣knowledge

the inmost centre of life; or the very first point, as I may so call it, of the pri∣mary substance (for this primary substance is gradually to be purely indivisible, it does not at all follow, no not according to ima∣gination it self, that it must be nothing. For let us imagine a perfect Plain, a Bowling-green bigger than Salisbury Plain, and on this Plain, the Globe of Mercury, we cannot con∣ceive but this Globe touches the Plain, and that in what we ordinarily call a point, else the one would not be Globe, or the other not a Plain; Now it is impossible, that one body should touch another, and yet touch one another in nothing; Wherefore this in∣most Centre of life is something, and some∣thing so full of essential vigour and virtue, that though gradually it diminish; yet can fill a certain sphere of space with its own pre∣sence and activity, as a spark of light illumi∣nates the duskish Aire; wherefore there be∣ing no greater perplexity nor subtilty in the consideration of this Centre of life, or in∣most of a spirit, then there is in the Attomes of Matter, we may now rightly conclude, that indiscerpibility hath nothing in the Idea thereof, but what may well consist with the possibility of the existence of the subject whereunto it belongs.

Let us advance yet higher, and demon∣strate the possibility of this Idea to the seve∣rest reason, out of these following Principles, viz. A Globe touches a Plain; admit for an Example one of Mr. Jo Moxons Globes and one of Mr. John Collins his Plains: The Globe I say touches the Plain in something, though in the least, that is conceivable to be reall; the least that is conceivable is so little, that it cannot be conceived to be discerpible into less; As little as this is, the repetition of it will amount to conside∣rable magnitudes: If this Globe be drawn up∣on a Plain, it constitutes a line, and a Cylin∣der drawn upon a Plain, or this same line de∣scribed by the Globe multiplied into it self, constitutes a superficies, &c. This a man cannot deny, but the more he thinks of it, the more certainly true he will finde it.

Magnitudes cannot arise out of meer non∣magnitudes; and if you multiply nothing ten thousand millions of times into nothing, the product will be still nothing: Besides, if that wherein the Globe touches a Plain, were more then indiscerpible, that is, purely Indivisible; it is manifest, that a line will consist of points Mathematically so called, that is, purely indivisible, which is the gran∣dest absurdity that can be admitted in Phi∣losophy, and the most contradictious thing

imaginable, the same thing by reason of its extream littlenesse may be utterly indiscer∣pible, though intellectually divisible: For every quantity is intellectually divisible; but something indiscerpible was afore de∣monstrated to be quantity, and consequent∣ly divisible; otherwise Magnitude would consist of Mathematical points: Thus have I found a possibility for Idea of the Centre of a Spirit; which is not a Mathematical point, but a substance in magnitude, so little, that it is Indiscerpible; but in vertue so great, that it can send forth out of it self, so large a sphere of secondary substance, as I may so call it, that it is able to actuate grand proporti∣ons of matter; this whole sphere of life and activity being in the mean time utterly in∣discerpible.

This I have said, and shall now prove it by adding a few more principles of that evi∣dence, I have written at the latter end of the first Chapter of this Book, and shall here so explain them, as the most rigorous reason shall not be able to deny; An Emanative cause is the Idea or Notion of a thing possible: Now by an Emanative cause is understood, as meerly by being, no other activity or causa∣lity interposed, produces an Effect; That this is possible, is manifest, it being demon∣strable,

that there is de facto, some such cause in the world; because something must move it self; now if there be no Spirit, Matter must of necessity move it self, where you cannot imagine any Activity or Causality; but the bare Essence of the Matter from whence this motion comes: For if you would suppose some former Motion that might be the cause of this, then we might with as good reason suppose some former to be the cause of that, and so in infinitum

An Emanative Effect is coexistent with the ve∣ry substance of that which is said to be the cause thereof. And this must needs be true, because that very substance which is said to be the cause, is the adequate and immediate cause, and wants nothing to be adjoyned to its bare Essence, for the production of the Effects: And therefore by the same reason the Effect is at any time; it must be at all times, or so long as that substance does exist. No Emana∣tive Effect, that exceeds not the vertues and pow∣ers of a Cause can be said to be impossible to be pro∣duced by it.

There may be a substance of that high vertue and excellency, that it may produce another sub∣stance by Emanativ•• causallity; provided that substance produced be in due graduall proportions inferiour to that which causes it: Now there is

no contradiction nor impossibility of a Cause producing an effect lesse noble than it self; for thereby we are the better assured that it does not exceed the capacity of its own Powers: Nor is this any incongruity, that one Substance should cause something else, which we may in some sense call substance; though but secondary or Emanatory; acknow∣ledging the Primary Substance to be the more adequate ob••ect of Divine Creation; but the secondary to be referrible also to the prima∣ry or Central substance, by way of causall re∣lation: For suppose God created the Matter with an immediate power of moving it self; God indeed is the prime cause as well of the Motion as of the Matter; and yet neverthe∣lesse the Matter is rightly said to move it self; Finally, this secondary or Emanatory substance, because it is a subject indued with certain powers and activities, and that it does not inhaere as an accident in any other substance or matter, but could maintain its place, though all Matter or what other Substance soever were removed out of that space it is extended through, provided its primary sub∣stance be but safe.

From these four principles I have here a∣gain added from the first Chapter, we may have not an imaginary but rational appre∣hension

of that part of Spirit, which we call the secondary substance thereof; whose ex∣tension arising by gradual Emanation from the first and primest Essence (as you read before in the first Chapter,) which we call Centre of the Spirit, which is no impossible supposition; we are led from hence to a ne∣cessary acknowledgment of perfect indiscer∣pibility of parts, though not intellectually Indivisibility, for that would imply a con∣tradiction, that an Emanative effect should be disjoyned from its original.

Thus have I demonstrated the graduall descent of Spirits, and how a spirit consider∣ing the linements of it (as I may so call them) from the Centre to the Circumference is utterly indiscerpible: but now if any be so curious, as to ask how the parts thereof hold together in a line drawn crosse to these from the Centre; (for imagination, it may be, will suggest they lye all loose?) I An∣swer that the conjecture of imagination is here partly true and partly false, or is true or false, as she shall be interpreted; for if she be loose, actually disunited, it is false and rediculous: but if onely so discerpible, that one part may be disunited from another, that is not onely true but necessary; other∣wise it could not contract one part and ex∣tend

another, which is yet an Hypothesis necessary to be admitted: Wherefore this Objection is so far from weakening the possi∣bility of this Notion, that it gives occasion more fully to declare the exact concinnity thereof; To be brief therefore, a Spirit from the Centre to the Circumference is utterly indiscerpible, but in lines crosse to this, it is closely cohaerent, but not indiscerpibly; which cohaesion may consist in an imediate union of these parts, and transverse Pene∣tration and Transcursion of a secondary substance, through this whole Sphere of life, which we call Spirit.

Nor need we wonder that so full an Orbe should swell out from so subtile and small a Point, as the Centre of this Spirit is supposed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as Plato some∣where sayes of the minde of man: And be∣sides it is but what is seen in some sort to the very eye in light, how large a sphere of Aire a little spark will illuminate; This is the pure Idea of a created Spirit in general, con∣cerning which, if there be any cavill to be made, it can be no other then what is per∣fectly common to it and to Matter; that is, the unimaginablenesse of points, and smal∣lest particles, and how what is discerpible

cannot at all hang together: but this is not hindering matter from actual Existence of a spirit, but the most lubricous Hypothesis that we go upon here, is not altogether so intricate as those difficulties in Matter. For if that be but granted, in which I finde no ab∣surdity; that a particle of matter may be so little, that it is utterly uncapable of being made lesse; it is plain that one and the same thing, though intellectually divisible, may yet be really indiscerpible And indeed it is not onely possible, but it seems necessary that this should be true: For though we should acknowledge that matter were discerpible in infinitum, yet supposing a cause of infinite distinct perception, and as infinite power, (and God is such) this cause can reduce this capacity of infinite discerpiblenesse of Mat∣ter into act viz. actually, and at once discerp it, or dis••oyn it into so many particles as it is discerpible into: From whence it will fol∣low, that one of these particles reduced to this perfect parvitude, is then utterly in∣discerpible; and yet intellectually divisible, otherwise magnitude 'would consist of meer points, which would imply a contradiction. We have therefore plainly demonstrated by reason, that Matter consists of parts indis∣cerpible; and therefore there being no other

faculty to give suffrage against it; for nei∣ther sense nor any common notion can con∣tradict it; it remains, Whatever is clear to any one of these three faculties, is to be held un∣doubtedly true, the other having nothing to evi∣dence to the contrary: Or else a man shall not be assured of any sensible object that he meets with, nor can give firm assents to such truths as these; It is impossible the same thing should be, and not be, at once; what∣ever is, is either Finite or Infinite, &c. and thus doe I prove my Conclusion true.

What some would object from Reason, that these perfect parvitudes being acknow∣ledged still intellectually divisible, must still have parts into which they are divisible; and therefore be still discerpible? to this it is answered; That division into parts does not imply any discerpibility, because the parts conceived in one of these minima Corporalia, as I may so call them are rather Essential or Formal parts then integrall, and can no more actually be dissevered than sense and reason from the Soul of a man: For it is of the very essence of Matter to be divisible, but it is not at all included in the essence there∣of, to be discerpible; and therefore where discerpibility failes, there is no necessity that divisibility should fail also: As for the trou∣ble

of spurious sugestions or representations from the fancy, as if these perfect parvitudes, were round bodies, and that therefore there would be triangular intervals betwixt, void of matter; they are of no moment in this Case, she alwayes representing a discerpible magnitude instead of an indiscerpible one; wherefore she brings in false evidence, her testimony is to be rejected: Nay, if she could perplex the cause far worse, she was not to be heard; wherefore fancy be∣ing unable to exhibite the Object we con∣sider, in its due advantages, for ought we know these perfect parvitudes may lie so close together, that they have no intervals betwixt: nay, it seems necessary to be so; for if there were any such intervals, they were capable of particles, lesse than these least of all, which is a contradiction in rea∣son, and a thing utterly impossible.

But if we should gratifie Fancy so far as to Admit of these intervalls, the greatest ab∣surdity would be, that we must admit an in∣sensible vacuum, which no Faculty will be able ever to confute, but it is most rationall to admit none, and more consonant to our determination concerning these minima Cor∣poralia, as the Rosie Crucians call them, whose largenesse is to be limited to the least real

touch of either a Globe or plaine, or a Cone on a plaine, or a Globe on a Globe: if you conceive any reall touch lesse then another, let that be the measure of these Minute Realities in matter, from whence it will follow, they must touch a whole side at once, and there∣fore can never leave any empty intervals; Nor can we Imagine any Angulosityes or round protuberancies in a quantity infinite∣ly little, more then we can in one infinitely great, as I have already declared in my book, called, The Wise mans Crown: I must confess a mans reason in this speculation is mounted far beyond his imagination; but there being worse intricacies in Theories acknowledged constantly to be true, it can be no prejudice to the present conclusion.

Thus have I not only said, there is a God, Angels or Messengers, that wait upon the com∣mands of God and his Ideas, but proved it also: and the Idea of a Spirit and its indis∣cerpibility, as well in Centre as Circumfe∣rence, as well in the primary as secondary substance thereof, to be a very consistent and Congruous Notion, but before I can come to the Harmony of the Macrocosme or great world, another property runs by me: that I ob∣serve to be self Motion, which must of ne∣cessity be an Attribute of something or o∣ther, for by self motion I understand nothing

else but self activity, which must appertain to a subject active of it self. Now what is simple Active of it self, can no more cease to be active then to Be; which is a signe that Matter is not Active of it self, because it is reducible to Rest:

Which is an Argument not only that self Activity belongs to a Spirit, but that there is such a thing as a Spirit in the world, from which Activity is communicated to Matter: And indeed if Matter as Matter had Motion, nothing would hold together but Flints, Pebbles, middle Minerals, Adamants, ••rasse, Iron, Silver, Gold; yea this whole earth would suddenly melt into a thiner substance then the subtile Aire, or rather it never had been condensed together to this consisten∣cy we finde it: But this is to Anticipate my purpose of proving, that there are spi∣rits existing in the world, that conduct the Heavens, Stars, Planets, Men, Beasts and all manner of living Creatures in their motions, Beings and Actions, &c.

It had been sufficient here to have asser∣ted, That self Motion, or self Activity is as Conceivable to appertain to a spirit as body, which is plain at first sight to any man that appeals to his own faculties. Nor is it all to be scrupled at, that any thing should be al∣lowed

to move it self; because our Adversa∣ries that say, there is nothing but Matter in the world, must of necessity (as I have inti∣mated already) confesse that this Matter moves it self, though it be very incongru∣ous so to affirm; The congruity and possibi∣lity of self penetration in a created spirit is to be conceived, partly from the limitable∣nesse of the subject, and partly from the foregoing Attributes of indiscerpibility and self motion; for self penetration cannot be∣long to God, because it is impossible any thing should belong to him that implies im∣perfection, and self penetration cannot be without the lessening of the presence of that which does penetrate it self, or the implica∣tion that some parts of that essence are not so well as they may be, which is a contradi∣ction in a Being, which is absolutely perfect. From the Attributes of indiscerpibility and self motion, to which you may add penetra∣bility from the general Idea of a spirit, it is plain that such a spirit as we define, having the power of Motion upon the whole extent of its essence, may also determine this Mo∣tion, according to the property of its own nature: And therefore if it determine the motion of the exteriour parts inward, they would return inwards the Centre of essen∣tial

power; which they may easily doe with∣out resistance, the whole subject being pene∣trable, and without damage, it being also in∣discerpible;

From this self penetration we do not one∣ly easily, but necessarily understand self-con∣traction and dilatation to arise; for this self moving substance, which we call a spirit cannot penetrate it self; but it must needs therewith contract it self; nor restore it self again to its former state; but it does there∣by dilate it self; so that we need not at all insist upon these terms: That power which a spirit hath to penetrate Matter we may ea∣sily understand, if we consider a spirit onely as a substance, whose immediate property is Activity. For then it is not harder to ima∣gine this active substance to pervade this or the other part of matter, then it is to con∣ceive the pervading or dispreading of Mo∣tion it self therein.

The greatest difficulty is to fancy how this spirit, being so incorporeal can be able to move the matter, though it be in it, for it seems so subtle, that it will passe through, leaving no more footsteps of its being there, then the lightning does in the scabbard, though it may happily melt the sword, be∣cause it there finds resistance. But a spirit can

find no resistance any where, the closest mat∣ter being easily penetrable & pervious to an incorporeal substance, the ground of this difficulty is founded upon the unreceivable∣nesse of any Ʋnion that can be betwixt the matter and a substance, that can so easily passe through it. For if we could but once imagine union betwixt Matter and a Spirit, the activity then of the Spirit would certain∣ly have influence upon Matter, either for be∣getting or increasing, or directing the mo∣tion thereof. But notwithstanding the pe∣netrability and easie passage of a Spirit through Matter, there is yet for all that a strong union betwixt them, and every whit as conceivable as betwixt the parts of Matter themselves, for what Glue or Cement holds the parts of hard matter in Stones and Met∣tals together, or, if you will, of what is ab∣solutely hard, that has no pores or particles, but is one continued and perfectly homoge∣neous body, not onely to sense, but accor∣ding to the exact Idea of Reason, what Ce∣ments holds together the parts of such a body as this? Certainly nothing but imme∣diate Ʋnion and Rest: Now for Union there is no comparison betwixt that of matter with matter, and this of spirit with matter. For the first is onely superficiall; in this lat∣ter

the very inward parts are united point to point throughout; nor is there any fear it will not take hold, because it has a capa∣city of passing through: For if we admit an absolutely hard, solid body in the World, which let be

[illustration]

A. in which let us con∣ceive inward Superficies, suppose E. A. C. this Super∣ficies, is so smooth as nothing can be conceived smoother; why does not therefore the upper E. D. C. slide upon the neather part E.F.C. upon the least motion imaginable, especially E. F.C. being supposed to be held fast, whilest the other is thrust against?

This facility therefore of one body passing upon another without any sticking, seeming as necessary to our fancy as a spirit passing through all bodies, without taking hold of them; it is plain that a firm union of spi∣rits, and matter is very possible, though we 〈◊〉〈◊〉 conceive the manner thereof. And

as for Rest, it is compitable also to this con∣junction of Matter with Spirit, as well as of Matter with matter. For suppose the whole body A. moved with like swiftnesse in every part, the parts of A. then are according to that sense of rest, by which they would ex∣plain the Adhaesian of the parts of Matter one with another, truly quiescent.

So say I that in the union of matter with the spirit, the parts of the matter receiving from the spirit, just such a velocity of motion as the spirits exerts and no more; they both rest in firm union one with another. That which comes to passe even then, when there is far lesse immediate Union then we speak of; For if we do but lay a piece of Gold on our hand, provided our hand be not moved with a swifter motion then it communicates to the gold, nor the gold be pusht on faster then the swiftnesse of our hand: The gold and hand will most certainly retain their union and go together: So natural and easie it is to conceive, how a spirit may move a body without any more perplexity, or contradi∣ction then is found in the union and motion of the parts of matter it self.

Chap. IV. Of the Harmony of the Macrocosme or great World: Of the Order and Nature of it; how the Sun, Moon and Stars receive their Light, and the Heavens their Motions; how they are gui∣ded in their several Spheres; and how by their mutual Presence, Absence and various Meetings, the visible Heavens receive the brightnesse of the Spiritual world, and this Earth the brightness of the visible Heavens.

NOw being come to behold the Harmony of the world; I say all musick consist∣eth in voice, in sound, and hearing: sound without aire cannot be audible, nor to be perceived by any sense, unlesse by accident; for the fight seeth it not, unlesse it be colou∣red, nor the ears unlesse sounding, nor the smell unlesse odoriferous, nor the taste un∣lesse it be sapid, nor the touch unlesse it be cold or hot, and so forth. Therefore though sound cannot be made without Aire, yet is not sound of the nature of aire, nor aire of the nature of sound; but aire is the body of the life of our sensitive spirit, and is not of the nature of any sensible object, but of a

more simple and higher vertue; but it is meet that the sensitive Soul should vivifie the aire joyned to it, and in the vivificated aire, which is joyned to the spirit, perceive the species of objects put forth into act, and this is done in the living aire, but in a subtile and Diaphanous, the visible species, in an ordinary aire the audable, in a more grosse aire the species of other senses are perceived.

The Planets, Saturn, Mars, and the Moon have more of the voice then of the Harmony. Saturn hath sad, hoarse, heavy and slow words and sounds, as it were pressed to the Centre; but Mars rough, sharp, threatning great and wrathfull words; the Moon obser∣veth a mean betwixt these two; but Jupiter, Sol, Venus and Mercury does possesse harmo∣nies; yet Jupiter hath grave, constant, fixed, sweet, merry and pleasant Consorts; Sol venerable, settled, pure and sweet, with a certain grace; but Venus lascivious, luxuri∣ous, delicate, voluptuous, dissolute and flu∣ent; Mercury hath harmonies more remiss, and various, merry and pleasant with a cer∣tain boldnesse.

But the Tone of particulars and propor∣tionated Consorts obeyeth the Nine Muses; Jupiter hath the grace of the Octave and also the Quinte, viz. the Diapason with the Dia∣pente;

Sol obtains the melody of the Octave voice, viz. Diapason; in like manner by fif∣teen Tones a Diap••son; Venus keepeth the grace of the quinte or Diapente. Mercury hath Diatessaron, viz. the grace of the Quarte. Moreover the Antients being content with four strings, as the number of Elements, ac∣counted Mercury the Author of them, as Facius Cardanus reports, and by their base strings would resemble the Earth, by their Pachypas or middle the Water, by their Note Diezeugmenon, or Hyperboleon the Fire; by the Paranete or Synemmenon or Treble the Aire; but afterwards Terpander the Lesbian finding out the seventh string, equalled them to the number of Planets. Moreover, they that fol∣lowed the number of the Elements, did af∣firm, that the four kindes of Musick doe a∣gree to them, and also to the foure humours, and did think the Dorian Musick to be con∣sonant to the Water and Phlegme, the Phrigian to Choller and Fire, the Lydian to Blood and Aire, the mixt Lydian to Melancholly and Earth.

Others respecting the Numbers and Ver∣tues of the Heavens, have attributed the Do∣rian to the Sun, the Phrigian to Mars, the Ly∣dian to Jupiter, the mixt Lydian to Saturn, the Hyphrygian to Mercury, the Hypolidian to

Venus, the Hypodorian to the Moon, the Hypo mixed Lydian to the Fixed Stars. Moreover these Modes of Musick are referred to the Muses, and the strings to the Heavens, but not in that order as I have declared concer∣ning the Nine Muses, amongst our numbers and Celestial souls. For Thalia hath no Har∣mony, although she be a beauty of Nature; therefore we ascribe her to a silent Lady that governs the Earth; but Clyo her sister with the Moon moves after the Hypodorian manner, the string Proslambanomenos or arie, Calliope and Mercury possesse the Hypophrygian man∣ner, and the Chord, Hypate Hypaton, or B. Mi. Terpsichore with Venus the Hypolydian manner, and Parahypote, Hypaton: and for Melpomene and the Dorian manner with Ly∣canos, Hypaton or D. Sol. Re, are applied to the Sun, Mrs. Erata with Mars keep the Phry∣gian fashion, and the Hypatemise, E. la, mi. Madam Euterpe, My Mistresse and Lady loves the Lydian Musick, and Pachyparemeson agree with Jupiter; Polymnia and Saturn keep the mixt Lydian manner, and Lychanos Meson D. Sol, Re, to Madam Ʋrania and the fixt Stars, the Hypo mixt Lydian Musick, and the string Mese, or A, le. mi. re. are ascribed as we finde them in this following Figure from the Hy∣pothesis of Copernicus.

Who here exactly teacheth the Revolutions of the Spheres, who beginning with the Primum Mo∣bile, moves round in 36000. years, Saturn in 30. years, and Jupiter in 12. &c.

[illustration]

By this Figure I finde out the Harmony of the Heavens, and their distance one from another, it is, and▪ it doth salve this

Phaenomena: For the space which is be∣twixt the Earth and the Moon, viz. an hundred twenty and six thousand Italian miles, maketh the interval of a Tone; but from the Moon to Mercury being half that space maketh half a Tone; and so much from Mercury to Ʋenus maketh another half Tone:

But from thence to the Sun, as it were a threefold tone and a half, and makes Dia∣pente, but from the Moon to the Sun, maketh a twofold diatessaron, with a half: again from the Sun to Mars is the same space as from the Earth to the Moon, making a tone; from thence to Jupiter half of the same, making half a tone; so much likewise from Jupiter to Saturne, constituting an half tone, from whence to the Starry Firmament is also the space of an half tone; There∣fore there is from the Sun to the fixed Stars a diatessaron distance of two tones & a half, but from the Earth a Diapason of six per∣fect Tones: Moreover also from the proporti∣ons of the Motions of the Planets amongst themselves, and with the eight Sphere re∣sulteth the sweetest Harmony of all: For the proportion of the Motions of Saturne to Ju∣piters Motion is twofold and a half; of Jupi∣ter to Mars a six fold proportion; of Mars to

the Sun, Venus and Mercury; which in a man∣ner finish their course in the same time, is a double proportion, their Motion to the Moon have a twelve fold proportion, but Sa∣turns proportion to the Starry Heaven is a thousand and two hundred according to the Hypothesis of Sr. Chr. Heydon, viz. that the Heaven is moved contrary to the Primum Mobile in an hundred years one degree; therefore the proper motion of the Moon being more swift maketh a more ac∣cute sound then the Starry firmament, which is the slowest of all, and therefore causeth the more base sound;

But by the violent motion of the Primum Mobile, is the most swift and accute sound of all; but the violent Motion of the Moon is most slow and heavy, which proportion and reciprocation of motions, yeilds a most plea∣sant Harmony; from hence there are not a∣ny Songs, Sounds, or Musicall Instruments, more powerfull in moving mans affections, or introducing impressions, then those which are composed of Numbers, Measures, and Proportions, after the example of the Heavens; Also the Harmony of the Elements is drawn forth from their basis and Angles, as I shall speak of in order: now between Fire and Aire, there is a double proportion in the

Basis, and one and a half in solid Angles, a∣gain in planets a double; there arising hence an Harmony of a double Diapason, and Dia∣pente; betwixt the Aire and Water, the proportion in their basis is double, and one and a half; hence Diapason and Diapente, but in their Angles double: hence again Diapason.

But between Water and Earth, the pro∣portion in the Basis, is three fold and a third part more; from hence ariseth Diapason, Diapente, Diatessaron; but in the Angle a∣gain constituting Diapente; betwixt Earth and Fire in the Basis, the proportion is one and a half making Diapente; but in the An∣gles double causing Diapason, but between fire and water, Aire and Earth; there is scarce any Consonancy, because they have a perfect contrariety in their Qualities, but they are united by the Intermediate Element, as you shall finde in the following discourse after we have proved this Hypothesis.

Chap. V. Grounds proving the motion and harmony of the Heavens and Planets, to be by the Angels, that Rule and Conduct them, and not in their power to move themselves, or cast any light, in∣fluence, or virtue to one another.

FIrst, I consider the transcendent Excel∣lency of the Nature of God; who being according to the true Idea of him, an essence absolutely perfect, cannot possibly be Body, and consequently must be something incor∣poreal; and seeing that there is no contra∣diction in the Idea of a spirit in general, nor in any of those kinde of spirits which I have written of; (where the Idea of God were set down amongst the rest) and that in the ve∣ry Idea of him, there is contayned the Rea∣son of his existence, as you may see at large in my Temple of Wisdome, about the eighth Chapter; certainly if we finde any thing at all to be, we may safely conclude that he is much more For there is nothing besides him, of which one can give a reason why it is, unlesse we suppose him to be the Author of it.

Wherefore though God be neither visible nor Tangible, yet his very Idea represen∣ting to our Intellectuall faculties the neces∣sary reason of his existence, we are (though we had no other argument drawn from our senses) confidently to conclude, that he is the first mover and cause of all things, in this Harmonious world.

The second Ground is the ordinary Phae∣nomena of nature, the most generall whereof is Motion. Now it seems to me demonstra∣ble from hence, that there is some being in the world distinct from matter. For mat∣ter being of one simple homogenial nature, & not distinguishable by specificall differen∣ces, as the schools, it must have ever the very same Essentiall properties, and therefore of it self it must all of it be either without motion, or else be self moving, and that in such or such a tenor or measure of motion, there be∣ing no reason immaginable, why one part of the matter should move of it self, less then a∣nother; and therefore if there be any such thing, it can only arise from external impe∣diment; now I say, if matter be utterly de∣voyd of Motion in it self, it is plain it has its motion from some other substance that is not matter, that is to say, a Substance Incor∣poreal. But if it be moved of it self, in such

or such a measure, the effect here being an Emanative Effect, cannot possible faile to be wherever Matter is; especially, if there be no external impedement: And there is no impediment at all, but that the Terrestrial parts might regaine an Activity very nigh equall to the Aetheriall, or rather never have lost it.

For if the Planets had but a Dividend of all the motion which themselves and the Sun and Stars, and all the Aetherial matter possess (the matter of the Planets, being so little in comparison of that of the Sun, Stars and Aether) the proportion of motion that wil•• fall due to them, would be exceeding much above what they have▪ for it would be as if four or five poor men in a very rich and popular City should, by giving up that estate they have, in a Levelling way, get equall share with all the rest; wherefore every Pla∣net could not faile of melting it self into lit∣tle lesser, finer substance then the purest Ae∣ther, but they not doing so, it is a signe, they have not their Motion, Harmony, and Agi∣tation, nor influence of themselves; and therefore rest content with what has extrin∣sically accrued to them, be it less or more.

But the Pugnacious, to evade the stroke of our Dilemma, will make any bold shift, and

though they affront their own faculties in saying so, yet they will say and must say, that the Planets, Heavens, Angels and Men are without motion of themselves, although they will say in spite of me, that part of the matter is self moving.

But to this I Answer, that first, this Evasi∣on of theirs is not so agreeable to experience, but so farr as either our sence or reason can reach, there is the same matter every where: For consider the subtle parts of matter dis∣coverable here below, those which for their subtlety are invisible, and for their activity wonderfull; I mean those particles that cause that vehement agitation we feel in Winds. They in time loose their motion, and become of a visible vapours consistencie, and turn to Clouds then to Snow or Rain, af∣ter haply to Ice it self; but then in processe of time, first melted into Water, then ex∣haled into Vapours; after more firmly agi∣tated, do become Winde again: And that we may not think that this reciprocation into motion and rest belongs only to Terrestriall particles; that the Heavens themselves be of the same matter, is apparent from the Ejecti∣ons of Comets into one Vortex, (as you may read in the Methodically Learned Mathematician Mr. John Gadbury his Book of Prodigies,) and

the perpetuall rising of those Spots and Scum upon the face of the Sun.

But secondly, To returne what is still more pugnant: This matter that is self moved, in the impressing of motion upon o∣ther matter, either loose of its own motion, or reteyns it still intire, if the first, it may be dispoyled of all its motion: and so that whose immediate nature is to Move shall Rest, the entire cause of its motion still remaining viz it self: which is a plain contradiction, if the second, no meaner an inconvenience then this will follow, that the whole world had been turned in to pure Aether by this time, if not into a perfect flame, or at least will be in the conclusion, to the utter de∣struction of all Corporeall Consistencies, for, that these self moving parts of matter are of a Considerable copiousnesse, the events does testify, they having melted almost all the world already into Suns, Starrs and Aether, nothing remaining but Planets and Comets to be dissolved: which all put together scarce beare so great a proportion as a Cherry to the Ball of the Earth, wherefore so potent a principle of Motion, still adding new motion to matter, and no motion once communi∣cated, being lost (for according to the Lawes of motion, no body looses any more motion

then it communicates to any other) it plain∣ly follows, that either the world had been utterly burnt up ere now, or will be at the end of every seven thousand years, which is a lesse time to come than that which is past: let us passe to the Harmony of the Aspects of Starrs.

Chap. VI. Of the Harmony of the Aspects of the Planets, and how they do transfer their received Light and Vertue downwards: of Intentions and Remissi∣ons by Configuration of Starrs: and how the Light of the Starrs passeth unto all parts, and the Aireall Spirits to us by them.

I Grant that in all Scituations the Starrs send forth their beams unto all the parts of Heaven and Earth, which they behold, as may be argued out of Sr. Christopher Heydon, in defence for Astrology and discourses by means whereof, the beams and lines of true motion in every two Stars do retaine a mu∣tuall respect one to another, and so do ever∣more intercept some Arke of Heaven, and

concur at some Angle of the Earth, which may seem to make an Aspect among them∣selves: yet neverthelesse all the Antient and Moderne Astronomers following nature for their guide, have heretofore regarded these few configurations only, being but five in all, namely, the Conjunction, Sextile, Quartile, and Opposition; amongst which although the first do not commonly go for an Aspect, because every Aspect is reputed a proportioned di∣stance between two or more Starrs; yet ne∣verthelesse seeing a certain position of the Starrs in the Zodiack is rather considered in this position, then any diversity of place, and that the enumeration of the Aspects e∣ver beginneth from the Conjunction: There∣fore as well in respect of this Analogy, as of the received use, it may not be secluded out of the number of Aspects, especially know∣ing that the Beames of the Starrs are as well extended upward and downward as obli∣quely & Collatterally; & by these beams are those Idea's, which originally proceed from God gradually imparted to the Aire, and from the air to the matter daily, by the help of the soul of the world, for the Anima Mundi hath in the fixed Stars her particular forms or Seminal Conceptions answerable to the Ideas of the Divine minde; of this you

shall be better satisfyed in the following discourse.

Now if any man desire to know my rea∣sons, why I observe these distances and Arks assigned unto the Aspects, as of more vertue then any other, surely the answer is easy, seeing nature it self every where, both in the motions and effects of the heavenly bodies, as also in other Arithmeticall, and Geome∣tricall respects, chiefly celebrateth these ve∣ry proportions with a Singular prerogative, Nature hath as it were first allured us to ob∣serve the Aspects by speciall tokens or secret marks in the motion, and by them we know the Nature of the Native, in Body & Spirit.

Agrippa speaking hereof, thinketh they were first induced hereunto by ob∣serving the severall illuminations or ages of the Moon, for that when she is new, horned in her quarters, gibbosity and fullnesse, her formes are still changed at these proportion∣ed spaces from the Sun.

Besides which, it is not to be passed in si∣lence, which others have more particularly noted, then in her Annuall Revolution, she is still found about the Trine of her own place in the beginning of the former year.

Neither have other Philosophers failed to note, how Nature pointeth (as it were with a

finger) particularly unto every configurati∣on; that we might observe how the Angels As∣cend & Descend, & consider the motions of the other Planets. For thus Avenroes wittily affir∣meth the two inferiour Planets in their stati∣ons to observe the Arke proper to a square Aspect. Ptolomy likewise with him as skillfully commendeth unto us the observation of the △ by the stations of the three superiour pla∣nets. But above all, it cannot be considered without deep admiration, how nature hath singularly nobilitated all the Aspects in the motions of Saturn and Jupiter; for as their Conjunctions are rare, and but once in twen∣ty years; so hath nature evermore disposed these Conjunctions in the most memorable places of the Zodiack, that is onely in such signes as behold one another in an equaliter, Triangle inscribed; for between any two Con∣junctions of Saturn and Jupiter, there are 19 Aegyptian years, 318. dayes and 13. houres, in which time those Planets are moved from the place of their Conjunction and Signes, and almost three degrees, which accesse of three degrees is the cause why after Conjun∣ctions, they passe from one Triplicity to an∣other, and one Triplicity continueth 198. equal years 265. dayes (the intercalary day of every four year omitted) and ten

houres. But the Revolution of all the Tri∣plicities is finished, but onely once in 794. equall years, 339. dayes, and 16. houres, or else in 724. Julian years, 133. dayes, 16. houres; the double commeth to 1588, which number of years they are thought to have respected, that imagined the year 1588. from the birth of our Lord and Saviour Jesus Christ, would have been so fatall. From hence therefore it is, that not without cause, they are called great Conjunctions; as you will finde by the great changes and cruell in∣fluence of them about the years 1663, 1664, 1665, 1666, 1667, 1668, 1669. these years are likely to be troublesome; but all lyeth in the power of Almighty God; I may not tell you what shall particularly happen in the world, to France first, &c.

They abide thus in one Triplicity almost 200. years, and not finishing all the Tripli∣cities of the Zodiack in much lesser than 800. years; not having therefore reiterated all the Triplicities eight times since the begin∣ning of the world. Neither are the other Positions of the planets to be neglected; for if any man will take the pains to observe when Saturn and Jupiter do behold one ano∣ther with a Square or Opposition Aspect, they shall evidently perceive that they still

carry such a regard unto the Signs or places of their precedent Conjunctions, as ever more they irrediate the one and the other with a Sextile, Quartile, Trine or Opposition As∣pects: And now this shall suffice to shew how every thing receives the virtue, influence and nature of the Stars and Planets; and thus you see the reason why one hearb bears a white flower and another a red, &c. The corruption of the Ayre and Earth changes the colours and kindes of Plants, and their seminal forms; and these influences of the Stars send down several souls of Brutes, into various bodies, &c.

And now in a word, to confirm the same by their virtue and effects: First, The Phy∣sitians are taught by experience, that the Crisis of all sharpe diseases have a notorious and most memorable simpathy with all these five configurations of the Moon, to the place of her being in the beginning of the sick∣nesse: Thus also you see the Seas themselves in their Tides to dance as it were after the motion of the Moon, while their Spring and highest floods alwayes comes with her Con∣junction and Opposition to the Sun, as their Neaps and lowest Tides doe likewise respect her Quarters; and as memorable a thing it is, that the Seas in their daily flowing and

ebbing upon every Coast, have still a con∣stant respect onely to such Azimuthal circles as are in a Quartile positure when the Moon passeth by them, it is more manifest then that I need to insist upon it, that the Sun it self seemeth greatly to respect the Quartile, in that he moderateth the vicissitudes of foure quarters of the year by his ingresse in∣to the four Aequinoctial and Tropical points.

But now to descend to other speculations more misticall then these, it is not amisse to begin with the Arithmeticall Observation, which the Rosie Crucians make of the Num∣ber of Signes agreeable to the Aspects; 1, 2. 3, 4. 6. answering in order to the Conjunction, Sextile, Quartile, Trine, and Opposition, for these numbers only, and none other, will de∣vide the Zodiack, consisting of twelve signes, for which reason, they make them the only aliquate parts of a Circle. Thus also the Famous Ptolomy addeth not a little to the di¦gnity of these irradiations, when he first ob∣served the Geometrical proportion, which the subtenses of every of these Arks do retain in power to the Diameter of a Circle, as every man may read in the Quadripartite, others a∣gain, with no lesse subtlety, have observed, that amongst all Regular or ordinate figures that may be inscribed in a Circle, though

the same be infinite, there are none whose sides and Angles carry away the preroga∣tive both at the Circumference and Center, but those whose sides and Angles are answer∣able to the subtenses and Arkes of their As∣pects:

For thus amongst all ordinate Plains that may be inscribed, there are two whose sides joyned together have preheminence to take up a Semi-Circle, but only the Hexagon, Quadrate, and Aequilaterall Triangle, answer∣ing to the Sextile, Quartile, and Trine, irra∣diated the subtence thereof, of a Sextile As∣pect, consisteth of two signes, joyned to the subtence of a Trine, composed of foure, be∣ing regular and aequilater, take up six signes which is a compleat semicircle; in like man∣ner the sides of a quadrate inscribed, subten∣ding three signs, twice reckoned, do employ likewise the Mediety of a Circle, and what those Figures are beforesaid to performe, ei∣ther doubled or joyned together, may also be truly ascribed unto the opposite aspect by it self, for that the Diametrall Line, which passeth from the place of Conjunction to the opposite point, divideth a Circle into two equal parts, the like whereof cannot be found in any other inscripts. For example, the side of a Ruler

Pentagon subtended 72, degr. of an Octagon, but 45. the remainder of which Arks, viz. 108 and 135. gr. are not subtended by the sides of any ordinate figure.

We will in order shew you the Harmony of Beams, and how the Seminall formes, Soules of Brutes, Humane Soules, and Spirit of Nature glides down by them; Now the subtenses of these Aspects be the same with the sides of the fore-remembred inscripts, and do one∣ly therefore take up the circumference of a Circle: So it is evident, that the angles at which they concur, be the same wherewith the ordinate plains take up the whole space about the Centre; for if we consider the angle of a Sextile at the Earth, it is all one with that of an equilater triangle, consisting of 60. gr. and containeth ⅔ of a right angle, but six times ⅔ of a right angle makes four right angles; where six Sextiles equal to six equilater Triangles fill the whol space about a Point, which is equall to four right angles.

Secondly, Every angle of a Quartile is a right angle, and all one with the angle of rectangle Quadrilator figure; wherefore foure of them fill a whole space, and this is the reason that every Man, Woman, Monkey, Ape, Mare-man, Mare-maid, and all other living Creatures differ one from another;

You seldome see two things of any kinde in the world a like one another, that you could not know them if they stood before you; Observe how that there is nothing upon the land, but it is also in the waters, of all man∣ner of living Creatures, the reason proceeds from the Radiation of Stars, &c but to my purpose.

Thirdly, The angle which two Stars in a Trine make at the Centre of the world, is measured by an angle of 120. gr. and so e∣quall to the angle of a regular Hexagon, con∣sisting of a right angle, and of ⅓ of a right angle; and therefore taken three times maketh four right angles: Wherefore three equilater Hexagons, or three Trine Aspects, doe also fill the whole space about the Cen∣tre: To which we may not improperly add the Opposite Aspect, consisting of two right angles, and therefore doubled, shall perform the like Office with the rest.

Any other figure of many angles, however joyned together at the angles, shall either want of four Angles or exceed them; for example, the angle of Pentagon containeth a right angle and ⅓ more; wherefore three such angles placed about a point, shall fall short of four right angles by ⅖ of a right angle, as on the other side; four such angles

shall exceed four right Angles ⅘.

These speculations therefore considered, it were senselesse to imagine, that Natu••e hath so many wayes honoured these irradia∣tions of the Stars in vain, and admonished us to a special regard of them by so many rare and secret Observations both in the mo∣tions of the Planets (as you heard before) and also in their effects and proportions; if they were not indued with more virtue than others; wherefore it hath no lesse exercised the learned Dr. Ward, Mr. Tho. Heydon, Mr. More, and Eugenius Theodidactus, to finde out the reason, why these few Configurations, selected out of an infinite number, should be indued with such eminent efficacy. Neither as yet hath any reason been invented, with more applause for the probability thereof, then these proportions; The learned Knight, Sr. Christopher Heydon, demonstrates whereof, the Aspects are before shewed to consist, and they are the same which are found in Har∣monical Concords.

For which cause, it is also thought no lesse probable, that the light of the Stars in these proportioned distances, should powerfully affect the matter of sublunary things, then that the like Geometrical Symmetry in sounds and voices should passionately stir up

the sense of the hearer. For to confesse the truth, so hath the admired providence of Nature ordained throughout all her works, that where due proportion is not wanting, there she never faileth to endue all her effects with such height of perfection, that the same becomes evident to the eye of every man: And from hence it is even in Arti∣ficial compositions also, as in Medicines; we know those onely to be most kinde and so∣veraign which observe a competent symme∣try or temperature of the Active and passive qualities; with good likelihood therefore, and appearance of truth do most of the lear∣ned with Hobs, Dr. Barlow of Queens, Master More, and Mr. Fisk, resolve the onely cause of this efficacy from Harmonicall proportion.

And more clearly to expresse this simili∣tude or affinity between the proportions of Aspects, and the like distances observed in the Musical Concords; we must understand (besides what we have said before) that all harmony whatsoever springeth originally from three such terms of numbers, as re∣spect each other in such sort, that still their differences retain the same proportion that is found between the extreams. For ex∣ample, in these three numbers 6, 4, 3. (an∣swerable to the signes of the ☍, △, & □ con∣figurations)

here it is evident, if we compare the extreams with the mean, that two shall be the difference betwixt six••; the first and four the second, and three the third num∣ber.

But two is double in proportion to one, therefore six the first number respecteth three, the third number with the like pro∣portion▪ The Analogie of which proporti∣ons, as is before remembred, is found to be the fountain of all musick (as you heard be∣fore) rising originally from these three simple concording distances, which by the Musitians are called (as I have writen before) namely, Diapente, consisting of a sesquialter proportion, as six to four; or which is all one of three to two Diatessaron of a sesqui∣tertia, as foure to three; And lastly, Diapa∣son consisted of a double proportion, as six to three, or two to one; and is as much in value, as both the two first distances and proportions put together.

For a Sesquilater added to a sesquitertia, ac∣cording to the art of Proportions, doe pro∣duce a Diapason, or double proportion; such as is found between the former extreams compared together, viz. six and three, and in like manner, by comparing the Diapason with both these his parts, that is, with the

sesquialter and sesquitertia, according to the usuall manner of supputating proportions, we are brought to the two other compoun∣ded, or imperfect concords, so constituting the five first and natural distances in Harmo∣nical mixture, which afterwards, as they be diversly mixed between themselves, pro∣duce infinite variety of all kinde of melody.

After the same manner fareth it with the light and influence of Heaven: For al∣though anciently there be but five irradia∣tions observed, as most apt to action, namely, the ☌, ☍, △, □, & ✶; yet neverthelesse there is nothing more sure, then that by the Har∣monical mixture of these proportioned beams, the generation and corruption of all living things in the Aire, Earth, and Wa∣ter, viz. Men, Beasts, Fowle, Fishes, and cree∣ping things and Plants of this mortal world, are infinitely varied; For Children cry as soon as they are born, &c. And you see in several forms and species according to their kindes great differences; wherefore as the force of all Harmony, so likewise the effectu∣al reason of all action in the influence of the stars, is properly deduced from the foresaid semmetry of these distances; And therefore more fully to illustrate, that the angles of the Aspects, compared between themselves,

concur with these Harmonies of Musick, it will be no hard matter, if that which hath been often repeated before be called to minde.

As that first, the Stars in an Opposite or Diametral Aspect are disjoyned by the space of two right angles, which are measured with the Ark of six signes, or 180. degrees of circumference; and that the Trine consist∣ing of four signes, or 120. degrees is in va∣lue one right angle and 1/•• of a right angle: also that the Quartile taketh up one intire right angle, and is subtended with the Ark of three signes, or 90. degrees. And lastly, that the Sextile is constituted but of two signes, or 60. gr. which is ⅔ of a right angle; which being thus, if we now so compare the two right angles of the Opposition taken to∣gether with the angles of the rest of the As∣pects; if either the Trine be placed between the Opposition and the Quartile, or the Quartile between the Opposition and the Sextile; you shall finde either way three numbers, which admit all the laws of har∣monical proportions; Sr. Christopher Heydon hath so well demonstrated this, that I need not further explain my minde; For his Hy∣pothesis salves this Phaenomena, where to let the rest passe, as plain enough of it self, by that

which is written before: You are further to note, that the Opposition compared with the Sextile, hath a triple proportion to the same, compounded of a double and sesqui∣alter proportion, as Diapente with Diapa∣son in Musick is, and so is found no simple or perfect Aspect: but exactly answerable to B. flat; the first imperfect or compounded concord in Musick being a sixth from G. sol, re, ut, which neverthelesse in some respects is after a sort esteemed perfect; because it u∣seth the same division compared to D. sol, re, that the perfect concords do; For it is half a fifth, and scituate in the middle between Γ ut and D. sol, re, as also the Sextile com∣pared with the Trine is a just half thereof, which before hath been shewed in a sesquila∣ter proportion to the Opposition, as D. sol. re is to Γ ut, and therefore exactly agreeable to a Diapente in Musick, which the rather I here note, because you will have some use thereof afterward in observing, how spirits or Genii slip down by other beams, not formerly ob∣served, and these our best Astronomers and Mr. John Gadbury, Mr. Wing, marke new As∣pects. And thus much shall shortly serve for the Theory or Philosophicall speculation of them that ascribe to the efficacy of these ira∣diations to the Harmonicall proportion, which

is found between them: Wherefore seeing these Learned Gentlemen admit them into Astrolo∣gy, they shall then carry the same mutual re∣spect one towards another, which the afore∣said Harmonicall concords do retaine between themselves, what wonder is it if nature in her operations, as well by Lights as by sounds admitted no other Symmetry, but that which is derived from these proportions, re∣jecting all other as irrationall and discor∣dent.

I shall next lay down some Reasons, why the aforesaid Harmonicall proportions are so effectuall, drawn from the Symmetry of the world, being the same that is found between the five regular bodies inscribed one within another, why in the infinite variety of sounds and lights, these only should consent most sweetly in musick, sending down souls so me∣rily to the Moon, and from thence they come down sadly to the belly and Matrix of the Earth in prolific spirited Winds and Waters, and be effectual in the operations of nature: Neither hath any man herein endeavoured with more probability to give satisfaction unto the learned then Des Cartes, who ha∣ving wittily laboured to demonstrate, that God in the creation of the world hath ob∣served the same proportion in the magni∣tude

and distance of the heavenly spheres, which is found in the regular Solides, which (as Geometry teacheth) have their originall from the ordinate plains: In the end con∣cludeth with good propability, that the Heavenly motions shall then consent sweetly, and Co-operate strongly together, when the nature of these sublunary things, indued (as he supposeth) with a sensitive or knowing faculty, apprehendeth the beams of the Stars to observe that respect in their concurrence at the Center of the Earth, which answereth unto the ordinate Plains, from whence the Regularity of these proportions is derived, as the impressed Characters of that Symmetry, which God is said to have used in the Crea∣tion of the world it self.

So supposing, that as often as the nature of anything meeteth with these proportions, it exerciseth it self as it were by The Idea, which it alwayes retayneth, and that in such sort, as what it doth but ordinarily and slackly at other times, it performeth now much more effectually, and as it were with extraordinary diligence: Nor (saith) Sr. Christopher Heydon) that these proportions work any thing of their own vertue, but of their Idea's; for in musick it is neither the sounds, neither the proportion of the con∣cords,

that work any thing of themselves, or beget any delightfull humour in a man, but the Genius approaching to the Instruments of sense first, carrieth the sounds inwardly and entertayning it, there valueth their proportions: and (finding the same good and Geometricall) lastly exhilirateth it self, and moveth the body, wherein it is as with an Object, wherein it taketh delight.

I will as perspicuously as I can deliver that which my self have further considered, as the reason why these beams should be more effectual than others, to let down and shed some secret influx of spirit; And you must know, that there is no difference between the Stars and their Orbes, but that the Star is Densior pars ejusdem, and as the Stars differ one from another in motion, magnitude, co∣lour and vertue, so likewise those parts of Heaven, not onely admit, but send down the like variety of nature and qualities; The Conjunction and Opposition are the most potent and powerfull Configurations of all others, in their union of Beams, as is evi∣dent in this figure; where you see the Beams as well incident as reflected to be united, according to Sr. Chr. Heydons Hypothesis, let A. be in Conjunction here with B. it is first manifest, that all the Beams flowing from

[illustration]

G. and E. the points of touch in the circum∣ference of A shall unite themselves with the Beams that are sent from B. to C; the Centre of the world: Secondly, you are also to observe, that in this case onely, the Beams onely of A. C. or B. C. comming from the Centre of the Stars, reflecteth

into it self, as being onely perpendicular: Whereas those Beams which are sent from the points E. and G. make an acute angle at C. and do therefore reflect the one into the other at equal angl••s, as G. C. reflecteth from C. to E. and E. C. from C. to G. Last of all, the harmony that hapneth in Opposition, is manifest without more circumstance, where the Beams sent from the opposite points make but one streight line, as G. F. and E. H. in this Figure; except in cases where the Earth is bigger than the Star in Opposition, for there without latitude, the union of their beams must needs be hindred by interposition of the Earth; for which cause it is especially here to be remembred in the Conjunction of the two inferiour Planets with the Sun: That if this happen in the Apogaeon of their Epicycles, their Conjunction shall not be of that efficacy or force, as when they are in Perigaeo; because accord∣ing to the Hypothesis of L. Verulam, they be∣ing above the sun, and the sun much bigger then they; the sun shall return all their beams to themselves from the Earth; so that their union by this means shall be in∣terrupted and frustrate.

In like manner, in my Contemplation for help in the Configuration of the Sextile and

trine; I found that which did resonably give me contentment by discourse with Mr. Tubb the Astrologicall Fencer, because in the con∣currence of their Beams at the Earth, I found a mutual reflection of the one into the other; and so an union by reflection.

[illustration]

The G••••ii that send down the influences are written in the outmost circle of all, and

let us now admit A. B. C. to be three Stars, A. and B. in a Sextile Configuration; A. C. in a Trine; then for so much as B. F. the Beam incident of the Sextile, falleth ob∣liquely in respect 〈◊〉〈◊〉 A. F. and maketh an acute Angle therewith, it is evident to those that have any mean under••••anding in the Opticks, that B. F. shall reflect to C. and so be united to C. F. the incident of the Star C. which is in a Trine Configuration with A. as also C. F. shall for the same reason re∣flect to the Star in B. and be likewise united with B. F the incident of the Star at B. Be∣hold here by the way, the grounds of that familiarity which Phroates the Indian Prince, noteth in these Arks of Heaven, when he considereth the Position apt for the Aphaeta of life, or the Houses of the Figure; and thus far have I pursued the Harmony and vertue, which is found in the Aspects: But when I come to consider of the Quartile, whose Beams onely cut each other ad angulos rectos, and so reflect into themselves; after much deliberation with my self, finding all aid of the Opticks to faile, I was forced with Severinus to say, Ingenuè fatebimur causam ta∣lis effectus nos demonstrare non posse: Id tamen uxrissimum esse tam diuturna abservatione Com∣pertum habemus, ut ea de re dubitare puderet.

Wherefore recounting with my self some of those speculations before remembred, and specially that Theorem of Archimedes, which prove the angles of th•••••• extile, Quartile and Trine to be onely proportionable in taking up the Centre of the World; the more I consider thereof the more I find my self con∣firmed; that the mystery or secret of these Configurations, is drawn from the Elements of Spirits, and rest chiefly in this, that these onely irradiations, and those that are deri∣ved from these, are proportional unto all partile matter, and therefore more effectual.

For that these Irradiations onely are eve∣ry way proportionable is before proved, whether you respect the taking up of the cir∣cumference, the power and proportion of their subtenses unto the Diameter; or lastly, and principally, the occupying of place at the Centre of the world; which preroga∣tives seeing no other Arks, Subtenses or An∣gles do enjoy: Therefore I conclude these above all others to be proportional unto the whole Systeme of the world; for that is tru∣ly said proportionable, which is neither de∣fective interrupted, nor redoundant; but such are the Arkes, Subtenses and Angles of those Irradiations, and none other: Ergo, These and none other are proportionable.

Now as that which is defective, and wanteth proportion, leaveth the Action frustrate, and without Effect.

So that which on the other side offendeth in excesse, must incur the contrary fault, and over charge that which either Nature or Art intendeth; whereby of necessity it will follow, that there being no defect, nor excesse, but an equal and just mixture of the influence of the Stars in these irradiations; these onely shall be apt and convenient to produce agreeable effect in the matter of all sublunary things. For it fareth in these Effects, which are produced by the mixture of Ethe∣rial Fire, Idea's and Anima Mundi: when their light and influence comes into the aire, as with the Chymicall Doctors in their opera∣tions, where the defect of heat produceth nothing: as on the other side, excesse doth either by sublimation, eruption, vitrification, breaking the vessel and the like, destroy the work.

And to make it yet clearer, how the beams of any Starr do proportionally take up the centre of the world, whereas, in that which went before, I have only shewed, how the points of those ordinate plaines, whereunto these configurations have been compared, often reiterated, do take up place; I will set

forth next, how the beams of any two Stars in any of the former configurations shall take up more space, then that which is com∣prehended between their incidents or beams of true motion; and how by their beams, either incident reflected, or opposite, they do possesse, and take up the whole cen∣tre of the world

[illustration]

at an instant with proportionable angles, for evident demonstration whereof (as our manner is) is concerning Conjunction and Opposition (whose force rather tendeth up∣on union then proportion,) I need no fur∣ther labour, then to referr th•• Gentlemen, to the view of the last figure but one, where they may see the united beams of such Stars as are in Conjunction and Opposition to sur∣round the center, and all elementary mat∣ter whatsoever subject unto the Actions of hea∣ven, and the ten lights that stand upon the eternal, rich Firy Tapestry, spread under the throne of God and the Idea's of his Divine Mind.

And so for the Quartile, whose beams in∣cident and opposite, traverse the centre of the world at foure right angles viz. A F. G. G. F. I. A. F. H. and H. F. I. seeing foure points of a rectangle quadrilater figure hath been before proved to imploy place; I like∣wise need no other proof then the Gentle∣men will in the last figure; consider how these foure right angles move by one quartile and take up the centre of the world. But concer∣ning the Trine or Sextile, although the like be evident enough to any of mean skill, yet neverthelesse there are some other specula∣tions which require a word or two more, for in the last figure suppose two starrs A. and

B. Irradiate the earth with their Sextile beams, by various Spirits or Genii according to the place of Heaven; from whence these Aspects are darted, for you shall know the Genii may vary oftener then the wind and weather, and although it be true, that by the protracting of the opposite Beam from F. to D, the centre of the whole world seemeth used with proportionable angles B. F. A. being subtended by the ark of 60. which is before declared to be the angle of an ordi∣nate aequilater triangle, and so leaveth the outward angle B. F. I. equall to the Angle of an ordinate Hexagon, subtended hereby the ark, 120, which is the ark of a Trine; the like being also understood of the angles made by the opposite beams adverticem, yet neverthelesse you are here further to consi∣der, how the incident Beam of B. viz. B. F. reflecteth unto C. and so taketh up the whole semicircle A. B. C I. with three sex∣tiles, viz. A.F.B. B. F. C. and C. F. I. In like manner, if you consider C. to be in a trian∣gular Configuration with A. you see that as the opposite beame of A. viz. F. I. maketh a Sextile with the incident beame of a Starr at C. viz. C. F.

So C. F. being the beam incident of the Star C. reflecteth also to the point B. and so

maketh the same three Sextiles, wherewith the whole Semicircle is taken up, as is be∣fore demonstrated: Wherefore this may sa∣tisfie the indifferent, how any two stars in any of these Configurations doe proporti∣onally possesse the whole Centre of the world in the same moment without reitera∣ting the same angle: Some able Artists have added unto these former Aspects three more viz Quintile consisting of 72. degr. the Bi∣quintile of 144. deg. and the Sesquiquadrate of 135. degr. so making eight Configurations answerable to the eight Consonant stops in a Monochord: Neither dare I for my part contradict these new additions, For having made triall as well in the speculations of the weather and meteors, as in the accidents of Nativities, I dare boldly affirme, that there have divers events and effects concurred with these new configurations, for which without these Considerations, you can finde as yet no reason for this their Observation.

For as in Musick there be but three perfect concords, viz. the diapason, diapente, and diatessaron: so in the Harmony of the Beams, by which the Genii come down, there are but three perfect aspects answerable to the Harmony of the Heavens, Spheres and Planets,

namely the opposition, the trine, & the quar∣tile, the sextile being accounted, and so pro∣ved, to be but an imperfect, Aspect answer∣ing exactly to B. flat, the first among the im∣perfect or compounded concords; wherfore considering that the first three perfect con∣cords are found to have their perfect aspects answerable unto them, and that B flat being an imperfect aspect, this made some Gentle∣men suspect that the Harmonical proportions conteyned in the same Monochord might also have their aspects viz. the Quintile, Biquin∣tile, and sesquiquadrate answerable unto them; and thus have I hunted through the heavens and traced the Idea's or lights of God through the Sun, and followed the Genii from their Limbus, a sphaere of pure etherial Fire, through the Moon and Aire to the prepared matter of the Earth, in which God hath or∣dained to incorporate them, and now let no man therefore take occasion to callumniate Astrology, because a Gold chaine drew Wil∣liam Lilly to flatter the King of Sweden, &c. I intend not in this place to Apologize for that noble and admired Art: But to demon∣strate the Harmony of the Macrocosme and Mi∣crocosme; thus I have past cleerly through the Harmony of the Beames or influence of the lights and aspects of the planets; and here I

come to unite the Genius to the body, &c. but first I shall shew you the differences of Ge∣nii.

Chap. VII. Of Seminal forms, of Souls of Brutes; of the soul of Man, and how they differ in Nature one from another, and how the soule of a man differs from an Angel.

HAving now followed the Genii to the Earth; I shall enumerate four kindes of them, viz. The 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or seminal forms, the soules of brutes, the Humane soule, and that Genius or spirit which actuates or in∣forms the vehicles of Angels. For I look upon Angels to be as truly a compound being, con∣sisting of Genius and Body, as that of men and brutes: Their existence I shall not now go a∣bout to prove, for I have done that already in my Book, The Temple of Wisdome: My pre∣sent designe is to demonstrate to you the Har∣mony of the Macrocosme, & Microcosme & how

the soul of the one enters into the body of the other; and the difference of Genii; and to expound or define the notion of these things, so far forth as is needfull for the evincing that they are the Ideas or notions of things which imply no contradiction or impossibility in their Conception; which will be very easy for us to performe: the chief difficulty lying in that more generall Idea of a Spirit, &c.

Now this generall Idea can be contracted into kindes by no other difference then such as may be called peculiar powers or proper∣ties belonging to one Spirit and excluded from another, from whence it will follow, that if we describe these severall kinds of Genii by immediate and intrinsecall proper∣ties, we have given as good definitions of them as any one can give of any thing in the World

I will begin with what is most Simple, the Seminall formes of things, which for the present deciding, nothing of their existence accor∣ding to their 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Possibilis, we define; a semi∣nal form is a created spirit, organizing duely pre∣pared matter into life, and vegetation proper to this or the other kind of Plant, it is beyond my ima∣gination what can be excepted against this description, containing nothing but what is

very coherent and intellible, for in that it is a spirit, it can move matter intrinsec••lly, or at least direct the moti••n thereof: But in that it is not an omnipotent spirit, but finite and created; its power might well be restrai∣ned to duely prepared matter, both for vi∣tall union and motion; he that hath made these particular spirits, varying their facul∣ties of vitall union according to the diversity of the preparation of matter, & so limiting the whole comprehension of them all, that none of them may be able to be vitally joy∣ned with any matter whatsoever, and the same first cause of all things, that gives them a power of uniting with, and moving of, mat∣ter duely prepared; may also set such laws to this motion, that when it lights on matter fit for it, it will produce such and such a plant, viz. it will shape the matter into such figure, colour and other properties, as we discover in them by our senses; this is the first degree of particular life in the world, if there be any purely of this degree particular; but now as Plato has somewhere noted, the essences of things are like numbers, whose species are changed by adding or taking a∣way an unite

Add therefore another intrincicall power to this of vegetation, viz. sensation, and it be∣comes

the Genius of a Bruit Beast. For in truth the bare substance it self is not to be computed in explicite knowledge, it being utterly in it self unconceiveable; and there∣fore, I will only reckon upon the powers, A subject therefore from whence is both vegetation and sensation is the generall Idea of the soule of a Beast, which is distributed into a number of kindes (as you shall see in the next chap∣ter all in order) the effect of every intrinsical power being discernible in the constant shape and properties of every distinct kinde of brute creatures.

If we add to vegetation and sensation reason properly so called, we have then a setled Idea of the Genius of man, which I shall more com∣pleatly describe thus, A created spirit or Ge∣nius indued with sense and reason, and a power of organizing terrestriall Matter into hu∣mane shape by vitall union therewith, and herein alone, I conceive does the Genius or Soul of an Angell differ, (for I take the boldnesse to call that soul, whatever it is, that has a pow∣er of vitally actuating the matter) differs from the Genius of a man in that the Genius of an Angel may vitally actuate an aireal or aethereal body, but cannot be borne into this world in a Terrestriall one.

An Angelicall soul is very intelligibly de∣scribed

thus, A created spirit indued with reason, sensation and a power of being vitally united with, and actuating of a body of aire or aether only, which power over an aëreal or aethereal body, is very ea∣sily to be understood by my Wise mans Crown, in the third Chapter; for it being there made good, that union with matter is not incompetible to a Genius, and consequently not moving of it, nor that kinde of motion in a Spirit which we call contraction and di∣latation; these powers if carefully consider∣ed will necessarily infer the possibility of the actuation and union of an Angelical Genius, with an Aetherial or aiery body: Plato writes of other Orders of Spirits, or Immateriall Substan∣ces, as the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, But there be∣ing more subtelty then either usefullness or ass••••••ance in such like speculations, I shall pa••••e them over at this time; having already irrefutably made good, that there is no in∣congruity, nor incompossibility comprised in the Idea of a spirit, or incorporeal sub∣stance.

But there is yet another way of inferring the same, & it is the argument of Honest Para∣celsus, whereby he would conclude, that there is de facto, a substance in us distinct from mat∣ter viz. our own minde. For every reall affection of property being the mode of

some substance or other, and reall modes being unconceivable without their subjects, he inferrs that, seeing we can doubt whe∣ther there be any such thing as body in the World; (by which doubting we seclude Co∣gitation from body) there must be some o∣ther substance distinct from the body, to which cogitation belongs, but I must confess this argument will not reach home to Para∣celsus his purpose, who would prove in man a substance distinct from his body; for being there may be modes common to more sub∣jects then one, and this of Cogitation, may be pretended to be such as is competible as well to substance corporeall as incorporeall, it may be conceived apart from either though not from both. And therefore his argument does not prove that that w••••••h does think or perceive, is a substance distinct from our body, but only that there may be such a substance, which has the power of thinking or perceiving, which yet is not a body: And this was argued before Sr. Ralph Freeman Knight, &c. by Mr. Thomas Heydon and my self, who for fashion sake would needs say somthing syllogistically; but truth needs no Crutches. For it being impossible that there should be any reall mode, which is in no subject, and I clearly conceiving cogi∣tation

independent, for existence on corpo∣real substance; it is necessary, that there may be some other substance on which it may de∣pend: which must needs be a substance in∣corporeall. And thus I have shewed you the differences of Genii; and now I shall demon∣strate how God by his Idea's gives life and vertue to all things in the world:

Chap. VIII. How different vertues are infused into severall kinds of things, by the influence of the heavens, Starrs and Planets.

I Might easily decline this Controversie, by pleading onely, that the entrance of the Soul into the Body, supposing her pre-exist∣ence, is as intelligible as in those other two wayes, of Creation and Traduction. For how this newly Created soule is infused by God, no man knows, nor how? If it be traducted from the Parents, both their souls contri∣bute to their making up a new one; For if

there be dicision of part of the soule of the Male, in the injection of his seed into the Matrix of the Female, and part of the Fe∣male soule to joyn with that of the Males; besides that the decision of these parts of their soules, makes the soule a discerpible essence, it is unconceivable how these two parts should make up one soule for the In∣fant; A thing rediculous at first view: But if there be no decision of any parts of the Soul, and yet the Soul of the Parent be the cause of the soul of the Childe, it is perfect∣ly an act of Creation; a thing that all so∣ber men conclude incompetable to any par∣ticular Creature. It is therefore plainly un∣intelligible, how any soul should passe from the Parents into the body of the seed of the Faetus, to actuate and inform it; but that all inferiour bodies, are exemplified by the superiour Idea's or Genii: Now we define an Idea to be a form above bodies, souls, minds, and to be but one simple, pure, immutable, indivisible, incorporeal and eternal, and that the nature of all Idea's is the same.

Now all Idea's proceed from God, and are distinguished amongst themselves by some Relative consideration; least whatsoever is in the world should be but one thing with∣out any variety, and that they agree in

essence; least God should be a Compound Substance. In the second place (to be very serious) we place them in the very intelli∣gible it self, in the soul of the world, differing the one from the other by absolute forms; so that all the Idea's in God indeed are but one form; but in the Anima Mundi they are many: they are placed in the minde of all other things, whether they be joyned to the body, or separated from the body, by a certain participation; and now by degrees are distinguished more and more; we place them in Nature, as certain small seed of forms infused by the Idea's: And lastly, we place them in matter as shadows. Here unto may be added, that in the soule of the world, there be as many seminal forms of things, as Idea's in the minde of God.

Now again by these forms, she did in the Heavens, in the Element of Spirits above the Stars, frame to her self shapes also, and stam∣ped upon all these some properties; on these stars therefore shapes and properties, and all vertues of inferiour species, as also their properties depend; so that every species hath its celestial shape or figure that is suit∣able to it; from which also proceeds a won∣derfull power of operating, which proper gift, it receives from its own Idea, through

the seminal forms of the anima mundi: For Idea's are not onely essential causes of every species, but are also the causes of every ver∣tue, which is in the species; such as have a certain and sure foundation not fortuitous nor casual, but efficacious, powerfull and sufficient, doing nothing in vain.

[illustration]

London, John Heydon, Nat. Anno Mense die, ho. min. 1629. Sep. 10. ♃. 9. 45. P. M. Sub. Lat. 51. 32.

These virtues and Genii do not err in their

actings, but by accident, viz. by reason of the impurity, or inequality of the matter; for upon this account, there are found things of the same species, more or lesse po∣werfull, according to the purity or indis∣position of the matter: For all celestial in∣fluences may be hindred by the indispositi∣on, and insufficiency of the Matter; but I must hast the Genii to their Vehicles & then body them in a Terrestrial Idea, or a form of flesh, as followeth.

By an Example of a Figure of Heaven, 1629. Sep. 10. 45. 9h. P.M. to finde the name of my Genius, I look the places of the five Hylegi∣ans, and making projection always from the beginning of Aries, & the Letters being found out, and being joyned together according to the degree ascending, make the name of my genius Malhitiriel, who

[illustration]

had upon Earth famili∣arity with Elias, and many good spirits are wont to shew them∣selves, and be associates with the souls of them, that are purified; Ex∣amples of which, there are many in sacred Writ; as Adam had familiarity with the Angel Raziel, Shem the son of Noah with Jo∣phiel,

Abraham with Zadkiel, Isaac and Jacob with Peliel, Joseph, Joshua and Daniel with Gabriel, Moses with Metattron, Elias with Malhitiriel, Tobias the younger with Raphael, David with Cerniel, Mannoah with Phadael, Job with Cenez, Plato with Cerrel; Ezekiel with Asmael, Esdras with Ʋriel, Solomon with Michael, Socrates with Levaniel, Gideon with Semiliel▪ &c. And the names of Genii are made by Hebrew, Greek, Chaldean, Arabick, Aegyptian or Latine letters, from the degree of the Ascendent, through each degree accor∣d••ng to the order of signes to cast the Letters; and what letters fall into the places of the aforesaid stars found out above, and rightly joyned together, make the name of a Genius; but some curious wits have conceited, that my going to school in Warwick-shire amongst my mothers friends one while, and afterwards in Devonshire amongst my Fathers friends, changes the Nature of my Genius; they are mistaken, although I have been in Italy, Spain and Turkey, and many other parts of the world, yet is my Genius not changed; For Mercury my Significator in Virgo, and Venus in Libra, give me the Nature of my Genius; and Gemini will be my Ascendent: Here they obiect again, that it fals out, that men of a differing Nature and Fortune do often∣times

by reason of the same Ascendent and name, obtain the same Genius of the same name: Note the Position of the Heavens may differ by the Planets places; Although Elijah had the same I have from Heaven; and you must know therefore, that it must not be thought absurd, that the same Angel may be separated from any one so••l, and the same be set over more: And yet the soul after the Death of the Body wears the same name the Priest, Godfathers, Mothers and Parents consen∣ted to give the body at Baptism, as guided by God the chief Father. Now they finde out an evill Genius from the Almutez of the Angle of the Twelfth House, which they call an evill spirit, casting from the degree of the falling, against the progresse of the signes. And as divers men have many times the same name, so also spirits of divers Offices and natures may be noted or marked by one name, by one and the same Seal or Character, yet in a different respect; for as the Serpent doth sometimes typifie Christ, and sometimes the Devill, so the same names, and the same Numbers and Seals may be applyed some∣times to the order of a good spirit, and some∣times to the order of a bad: And as there is A Heaven above, so there is a Heaven below; and as there are Stars above, so there are Stars

below; and all that is above is also below, which makes the Harmony and agreement of the World. And this is the Figure of the Earth

[illustration]

in which I was born; and as you may see in my Rosie Crucian Infallible Axomata, how

numbers work upon the soul; so you may see in my three Books which were the title of The Temple of Wisdome, how these figures work upon the body, and Harmony upon the whole Animal; And there is a secret divine power in them, as there is in Herbs and Plants that Cure Diseases. Again, there are Spirits in the Earth that vivifie all things up∣on the Earth, and there is a spirit in the wa∣ter that causes the flux, and influx of the Sea; and these are the Characters of the mi∣nistring spirits, which

[illustration]

St. Paul saith, were sent forth to them who shall be heires of salva∣tion? And we read in Esay, The Angels of the Lord went forth, and slew in the Tent of the Assyrians One hundred eigh∣ty five thousand; And these are the sons of the Oyle of splendour, we read of in Zachary, who assist the Rulers of the whole Earth: And the highest place of these Orders below, are those which they call 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. creatures of Holinesse, by the which God giveth the gift of Being. In the second place, succeed Ophanim, i. e. forms or Wheels, by the which God di∣stinguisheth the Chaos: In the third place are

Aralim, ie. great, strong and mighty Angels, by the which Jehova Elohim pronounced, or Jehovah joyned with He, Administreth Form to the liquid Matter: In the fourth place are Hasmalim by which El, God frameth the Effi∣gies of bodies; The fifth order is from Sera∣phim, by the which God Elohim Giber draweth forth the Elements; The sixth is Malachim, i. e. of Angels, by the which God Eloha pro∣duceth mettals: The seventh Elohim i. e. the spirits of the Earth, by the which God Jeho∣vah Saboath procreateth Animals: The nineth is from Cherubim, by the which God Sadai created Mankinde. The tenth Issim, i. e. Nobles, strong men, or blessed, by the which God Adonai bestoweth Knowledge in Nature, Reason, Philosophy and Divinity, and thus are the works of God done in Earth, as they are in Heaven Harmoniously.

Chap. IX. How the Genii are united to their different Ve∣hicles; Of Aetherial and Terrestrial Vehicles. The Duration of the Genii in their several Ve∣hicles necessary for the understanding, how they enter into this Earthy body.

FOr your better understanding how a pre-existent Genius may enter this Terrestrial bo∣dy; there are two things to be enquired into, the diference of the Vehicles of Genii, and the cause of their union with them: The Plato∣nists doe chiefly take notice of three kindes of Vehicles, Aethereal, Aereall and Terrestrial; And now I shall shew you how the genius is united to the body, or terrestrial Vehecle by the medium or spirit of the world; for there is nothing of such transcending vertues, which being destitute of divine assistance, is content with the Nature of it self.

And these divine powers, which are dif∣fused into things are Lights, Genii or Idea's call them which you will: For the vertue of things depend upon these, because it is the property of the Soul to be from one matter extended into divers things; and sometimes

the soule of one thing, they say goes out in∣to another: altering it and hindering the operations of it. As the soul of fals-hearted course-natured Scolds offend the fine temper of of a delicate sweet natured Woman; and the spirits of the first sort, they say, goes into the Daws and Crows; but the second will sure inhabite the Etherial Region, the Country of God.

And the Diamond hinders the operation of the Load-stone, that it cannot attract Iron, now seeing the soule is the first that is mova∣ble, and as they say, is moved of it self; but the body, or the matter is of it self unable, and unfit for motion, and doth much dege∣nerate from the soule, therefore there is a more excellent medium, viz. such a one that may be as it were no body, but as it were a soule, or as it were no soule, but as it were a body: viz. by which the soule may be joy∣ned to the body; now such a Medium I con∣ceive is the spirit of the World, viz. that which we call the Quintessence: because it is not from the foure Elements, but a certaine first thing, having its being above, and besides them.

There is therefore such a kinde of Spirit required to be, as it were the Medium, where∣by Caelestiall Genii are Joyned to gross bodyes of red Earth, and bestow upon them wonder∣full

gifts. This spirit is after the same man∣ner in the body of the world, as a Genius is in the body of a man: For as the powers of our souls are communicated to the members of the body by the spirit, so also the vertue of the soul of the world is difused through all things by the Quintessence.

For there is nothing found in the whole world, that hath not a sparke of the vertue thereof; yet it is more, nay, most of all infu∣sed into those things which have received or taken in most of this spirit, now this spirit is received or taken in by the Rays of the Stars, so farr forth as things render themselves conformable to them; by this spirit every property is conveyed into Herbs, Stones, Metals and Animals, through the Sun, Moon, Planets, and through Stars higher then the Planets: Now this spirit may be more advantageous to us, if any one knew how to separate it from the Elements; or at least to use those things chief∣ly, which do most abound with this spirit, for these things, in which this spirit is lesse drowned in a body, and less checqued by matter, do more powerfully, and perfectly act, and also more readily generate their like. For in it are all generative and seminary vertues, for which cause, some Doctors and Alchimists endeavour to separate this spirit

from Gold, and make the Pentarva, which is easy but very costly, but if it be rightly separated from Gold and Silver; if you shall afterwards project upon any matter of the same kinde, (i. e.) any mettall, will presently turn it into Gold or Silver, and I know how to do that, and have seen it done but we could make no more Gold, then the weight of that was, out of which we extra∣cted the spirit. For seeing that is an extence forme, and not intence, it cannot beyond its own bounds change an imperfect body into a perfect, which I deny not but may be done by another way.

Now originally man was taken out of the great World, as woman was taken out of Man: For man was a piece of Red earth: But while I contemplate this strange vertue of the spirit of the world, the power of the soule of the woman comes into my minde; in which there is no such mea∣sure or exaltednesse, that it should be able to act such Miracles, as I may so call them, rather then natural effects: I cannot but be more then usually inclinable to think that the Plastick power and faculty of the soule of the Infant, or whatever accessions there may be from the imagination of the Mother, is not the adaequate cause of the Formation

of the Faetus; but if you think this is onely my bare word, read Orpheus, Synesius, and Zo∣roaster; and they will be my Authority for this Doctrine.

If this be not enough, I will follow the me∣thod of God, & examine the nature & compo∣sition of man: You finde in Genesis that God made him out of the Earth; This is a great mystery, For it is not the common Pot Clay, but an other thing, and that of a far better nature: He that knows the subject of the Philosophical Medicine and the Pantacaea, and other secrets, how to cure all diseases, & raise the Dead to life again, and by consequence know what destroys or preserves the tempe∣rament of man: And in man are three princi∣ples homogenial with his life, such as can re∣store his decayes, and reduce his disorders to a Harmony. They that are ignorant in this point are not competent Judges of life and Death, but Quacks and Pispots Doctors.

To unite the soule to the body, the spirit of Nature assists this performance; so we have discovered a cause proportional to so prodigious an Effect: For we may easily con∣ceive that the deeply impassionated fancy of the Mother snatches away the spirit of Nature into Consent, which spirit may rationally be acknowledged to have a hand in the effor∣mation

of all vitall Beings in the world, and haply be the onely Agent in forming of all manner of Plants.

In which kinde, whether she exert her po∣wer in any other Elements then Earth and Water: I will conclude no further than that there may be a possibility thereof in the cal∣mer Regions of Aire and Aether; To the right understanding of which conjecture, some light will offer it self, from what I have said, concerning the visibility and consisten∣cy of the Aerial Daemons, in their occursions one from another.

But this is not the onely Argument that would move one to think that this Spirit of Nature intermeddles with the Efformation of the Faetus; for those signatures, viz. marks, moles and Scars, that are derived from the Mothers fancy, in the Act of Conception, can∣not well be understood without this Hypothe∣sis; For what can be the subject of that Sig∣nature? Not the Plastick part of the soul of the Mother.

For that it is not the Mothers soule that efforms the Embrio (as Epicharmus, Cebes, Psel∣lus and Proclus, ingeniously conjecture, from the manner of the Efformation of Birds, which is in their Eggs, distinct from the Hen, and they may aswel be Hatched without any

Hen at all; a thing I have ordinarily seen both in Aegypt and Arabia: I have seen it al∣so in Italy and in Barbary:) Now the Embrio, for it hath yet no body, nor its Genius, for the Soule; if we believe Plato and Boethius, is not yet present there. But the Spirit of Nature or mediū is present every where, which is snatcht into consent by the force of the Imagination of the Mother, retains the Note, and will be sure to seale it on the body of the Infant.

For what rude inchoations the soul of the world has begun in the Matter of the Faetus, this signature is comprehended in the whole designe; and after compleated by the pre∣sence and operation of the Particular soule of the Infant, which co-operates conform∣ably to the Pattern of the Soule of the world, and insists in her footsteps, who having once begun any hint to an entire designe; she is alike able to pursue it in any place, she be∣ing every were like, or rather the same in her self: For as our Genius, being one, yet, upon the various temper of the Spirits, ex∣erts her self into various imaginations and conceptions; so the Genius of the world, be∣ing the same perfectly every where is enga∣ged to exert efformative power every where alike, where the matter is exactly the same.

Whence it had been no wonder, if those Chickens above mentioned, sometimes mark∣ed with Hawkes heads, had been hatched an hundred miles distant from the Hen, whose imagination was disturbed in the act of conception; because the soul of the world had begun a rude draught, which it self would as necessarily pursue every where; This opinion therefore of Plato is neither irrational nor unintelligible, That the Anima Mundi interposes and insinuates into all Generations of things, while the matter is fluid and yeilding, which would induce a man to believe, that she may not stand idle in the transfiguration of the Ve∣hicles of the Genii, but assist their fancies and desires; and so help to cloath them, and at∣tire them according to their own pleasures; or it may be sometimes against their wills, as the unweildinesse of the Mothers fancy for∣ces upon her a monstrous birth.

Now the soul faln into this low and fatall condition, where she must submit to the course of Nature, and the laws of other Ani∣mals, that are generated hereon Earth, dis∣playes her self by degrees, from smaller di∣mensions to the Ordinary size of men, when as this faculty of contracting and dilating

of themselves is in the very essence and Idea of all Spirits; as I have written in my se∣cond book of the Rosie Crucian Physick, cap. 3. So she does but that leasurely and naturally now, being subjected to the laws of this Ter∣restrial Fate, (as I have noted in the Idea of the Law) which she does, exempt from this condition suddenly and freely: Not grow∣ing by juxta — position of parts, or in∣tromission of matter; but inlarging of her self with the body, meerly by the Dilatation of her own Substance, which is one and the same alwayes. And now I shall speak of the Harmony of mans body, how the soul fa∣shions it.

Chap. X. Of the Harmony of the Microcosme, how the Spirit or Genius proportions the body: How the Body agrees with Musick, and of the measure and Number of Members in Man.

MAn in his Original was a branch plan∣ted in God, and behold he is the most beautifull and perfectest of his works, wear∣ing his Image yet, and is called the lesser world; Therefore he by a more perfect composition and sweet Harmony, and more sublime dignity doth contain and maintain in himself all Numbers, Measures, Weights, Mo∣tions, Elements, and all other things which are of his Composition.

And in him, as it were, in the supream workman-ship, all things obtain a certain high condition, beyond the ordinary con∣sonancy, which they have in other Com∣pounds: From hence in old time, Men did Number by their Fingers, and shewed all Numbers by them: And they seem to prove that from the very joynts of mans body, all Num∣bers, Measures, Proportions, and Harmonies were invented and contrived,

[illustration]

And according to the Measure of the bo∣dy, is framed Temples, Palaces, Churches, Chap∣pels, Abbeyes, Houses, Theaters; also Ships Guns, Engins, and every kinde of Artifice; and all members of Edifices and buildings, as Col∣lumns,

Chapiters, of Pillars, Basis, Buttresses, Feet of Pillars, &c. Moreover God himself taught Noah to build the Arke, according to the measure of Mans body; and he made the whole Fabrick of the world proportionable to Mans body; therefore it is called the great World, mans body the lesse.

Therefore al those who have written of the Microcosme or of man, measure the body by six feet, a foot by ten degrees, every degree by five minuites; and thus we number sixty degrees, which make three hundred minuits, to the which are compared so many Geome∣trical Cubits; by which Moses describes the Arke: For as the body of man is in length three hundred minuites, in breadth fifty, in height thirty.

So the length of the Arke was three hun∣dred Cubits, the breadth fifty, and the height thirty; that the proportion of the length to the breadth be six fold, to the height ten fold, and the proportion of the breadth to the height about two thirds: In like man∣ner the Measures of the Members are pro∣portionate, and consonant both to the parts of the world, and Measures of the Archetype, and so agreeing, that there is no member in man, which hath not correspondence with some signe, Star, Intelligence, Divine name,

sometimes in God himself, the Archetype; but the whole measure of the body may be turn∣ed, and proceeding from roundnesse, to turn and tend to it again: And the body may be measured many wayes; for example, If a man be placed up right, with his feet toge∣ther and his Armes stretched forth, he will make a Quadrature equilateral, whose Cen∣tre is the bottome of the belly: But if on the same Centre, a Circle be made, by the Crown of the Head, the Arms being let fall so far, till the end of the Fingers touch the Cir∣cumference, make as much as the Fingers ends are distant from the top of the head.

Then they divide that Circle, which was drawn from the Centre of the lower belly, into five equall parts, which do constitute a perfect Pentagon; and the heels of the Feet, having reference to the Navile, make a Tri∣angle of equal sides; but if the heels being un∣moved, the Feet be stretched forth on both sides, to the right and left, and the hands lifted up to the line of the Head, then the ends of the Fingers and Toes do make a square of equal sides, whose centre is on the Navile; as if a man stood in the middest of a Figure, and his hands made shorter by the fourteenth part of his upright stature; then the distance of his Feet having reference to

the lower belly, they will make an equilate∣ral Triangle; and the Centre being placed in his Navile, a Circle being brought about, will touch the ends of the Fingers and Toes: And if the hands be lifted up as high as may be, above the Head, then the Elbows will be equall to the Crown of the Head; and if then the Feet being put together, a man stand streight, he may be put into an equila∣ral square brought by the extremities of the Hands and Feet.

The Centre of this square is the Navile, which is the middle betwixt the top of the Head and the Knees; Observe the Compass of a Man under the Arm-pits contains the middle of his length, whose middle is the bottome of his breast, and from thence up∣ward to the middle of his breast betwixt both duggs, and from the middle of his breast unto the crown of his head, on every side the fourth part: also from the bottome of his breast to the bottome of his knees, and from thence to the bottome of his ankles the fourth part of a man, the same is the latti∣tude of the shoulder blades, from one ex∣tream to another, the same is the length from the elbow to the end of the lowest fin∣ger, and therefore this is called a Cubit.

Thus we count foure Cubits make the

length of a man, and one Cubit the breadth, which is in the shoulder blade, but that which is in the compasse one foot; now six hands breaths make a Cubit, foure a foot, and foure finders breadth make a hand breadth, and the whole length of a man is twenty four hand breadths, of six foot, of ninty six fingers breadths, from the bottom of his breasts to the top of his breasts, is the sixth part of his length, from the top of his breast to the top of his forehead and lower-most root of his haires, the seventh part of his length.

Of a strong and well set body, a foot is the sixth part of the length, but of a tall the se∣venth. Neither can (as Zoroaster, and Jar∣chas testifie) the talnesse of mans body ex∣ceed seven feet, the Diameter of his Compass is the same measure, as is from the hand be∣ing shut unto the inward bending of the el∣bow, and as that which is from the breast to both duggs, upward to the upper lip, or downward to the navel; and as that which is from the ends of the bones of the upper-most part of the breast, compassing the Gul∣let, and as that which is from the sole of the foot to the end of the Calfe of the legg, and from thence to the middle whirle bone of the knee, all these measures are co-equall,

and make the seventh part of the whole height.

The head of a man from the bottome of the chin to the crowne of his head, is the eighth part of his length, as also from the elbow to the end of the shoulder-blade: so great is the Diameter of the compasse of a tall man; the Compasse of the head drawn from the top of the forehead, and the bot∣tome of the hinder part of the head, make the first part of his whole length, so much al∣so doth the breadth of the breasts, nine face breadth make a square well set man, and ten a tall man.

The length of man therefore being divi∣ded into nine parts, the face from the top of the forehead to the bottome of the chin, is one, then from the bottome of the throat, or the top of the breast unto the top of the stomack is another, from thence to the na∣vile is a third, from thence to the bottome of the thigh a forth, from thence the hip to the top of the calfe of the legg makes two, from thence to the joynt of the foot makes two more, all which are eight parts.

The space from the top of the forehead to the crowne of the head, and that which is from the chin to the top of the breast, and that which is from the joynt of the foot, to

the sole of the foot, I say these three spaces joyned together make the ninth part; in breadth, the breast hath two parts, and both arms seven, but the body, which ten face breadths make, is the most exactly proporti∣oned.

Therefore the first part of this, is from the crowne of the head to the bot∣tome of the nose, from thence to the top of the breast, the second; and then to the top of the stomack the third; and from thence to the navile, the fourth; from thence to the privy members the fift; where is the middle of the length of man; from whence to the sole of the feet, are five other parts; which being joyned to the former, make ten whole; by which every body is measured by a proportioned measure. For the face of a man from the bottome of his chin, to the top of his forehead, and bottome of the haire is the tenth part: The hand of a man from the shutting, to the end of the longest finger is also one part; also betwixt the middle of both duggs is one part, and from both to the top of the gullet is an equilaterall trian∣gle, the lattitude of the lower part of the forehead from one eare to the other is ano∣ther part: the latitude of the whole breast,

viz. from the top of the breasts to the joynt of the shoulder blades, is on both sides one part, which make two; the compasse of the head cross-wise from the distance of the eye∣browes by the top of the forehead unto the bottome of the hinder part of the head, where the haire ends, hath also two parts; from the shoulders on the outside unto the coupling together of the joynts of the Hand, and on the inside from the Arme-pits unto the beginning of the palme of the Hand, and of the Fingers, are three parts. The com∣passe of the Head by the middle of the Fore∣head hath three parts; the compasse of the Girdling hath foure parts in a well set man, as (saith Pomponatius) but in a thin body three parts and a halfe, or as much as is from the top of the breast to the bottome of the Belly, the compasse of the Breast by the arm∣pit to the Back hath five parts, viz. as much as half the whole length from the Crowne of the head to the knurles of the Gullet, is the thirteenth part of the whole altitude; the Armes being stretched upward, the Elbow is even to the Crown of the Head.

But now let us see how equall the other commensurations are to one the other, as much as the distance is from the chin to the top of the Breast, so great is the latitude of

the Mouth, as much as is the distance be∣twixt the top of the breast, to the Navile, so great is the compasse of the Mouth; as much as the distance is from the Chyn to the crown of the head, so great is the latitude of the girdling place; as is the distance from the top of the Nose to the bottome, such is the distance betwixt the chin and the throat; Al∣so the cavity of the eyes from the place be∣twixt the eye-browes unto the inward cor∣ners, and the extention of the bottome of the Nose; & the distance from the bottome of the Nose to the end of the upper lip; I say these three are equall amongst themselves, and as much as from the top of the Nayle of the forefinger to the lowermost joynt there∣of; and from thence where the hand is joy∣ned to the arme on the outside, and in the inside from the top of the nayle of the mid∣dle finger unto the lowermost joynt, and from thence to the shutting of the hand: I say all these parts are equall amongst them∣selves; the greater joynt of the forefinger, e∣qualls the height of the forehead; the other two to the top of the Nail, equall the Nose; from the top to the bottome, the first and the greater joynt of the middle finger equall the space which is betwixt the end of the

Nose to the end of the Chyn, and the second joynt of the middle finger is as much as the distance from the bottome of the Chin to the top of the lower Lip, but the third is from the mouth to the end of the Nose, but the whole hand as much as the whole face.

The greater joynt of the Thumb is as much as the widenesse of the Mouth, and as the distance betwixt the bottome of the chin and the top of the lower lip, but the lesser joynt is as much as the distance betwixt the top of the lower and the end of the nose; the Nailes are half as much as those joynts, which they call the Nayle joynts, the di∣stance betwixt the middle of the eye-browes to the outward corners of the Eyes, is as much as betwixt those corners of the Ears; the height of the Forehead, the length of the Nose, and the widenesse of the Mouth are equall; also the breadth of the Hand and Foot are the same; the distance betwixt the lower part of the Ankle to the top of the Foot is the same, as that betwixt the top of the foot, and the end of the Nayles.

The distance from the top of the Fore∣head to the place bewixt the Eyes, and from that to the end of the Nose; and from thence to the end of the Chin is the same; the Eyebrows ••oyned together, are as much

as the Circle of the Eys, and the half Circle of the Ears equals the widenesse of the mouth; whence the Circles of the Eys, Ears and Mouth opened are equal; the breadth of the Nose is as much as the length of the eye;

And therefore the Eyes have two parts of that space, which is betwixt both extremities of the Eyes, a third part the Nose that is betwixt takes up: From the Crown of the Head to the Knees, the Navile is the middle; from the top of the Breast to the end of the Nose, the Knuckle of the Throat makes the middle; from the Crown of the Head to the bottome of the Chin, the Eyes are the middle; from the space betwixt the Eyes to the bottome of the Chin, the end of the Nose is the middle; from the end of the Nose to the bottome of the Chin, the end of the lower Lip is the middle, a third part of the same distance is the upper Lip: And all these Numbers, Measures and Weights are through manifold proportions and har∣monical consents Consonant one to the o∣ther: For the Thumb is to the Wrist in a circle Measure in a double proportion and a half, for it contains it twice and a half, as five is to two.

But the proportion of the same to the brawn of the Arm neer the Shoulder is

triple, the greatnesse of the Legs is to that of the Arm, a proportion half so much again, as of three to two. And the same proportion is of the Neck to the Leg, as of that to the Arm, the proportion of the Thigh is triple to the Arm; the proportion of the whole body to the Trunck is eight and a half; from the Trunck or Breast to the Legs, and from thence to the soles of the Feet, a third and a half; from the Neck to the Navile, and to the end of the Trunck a double.

The latitude of them to the latitude of the thigh is half so much again: of the head to the Neck triple, the same to the leg. The length of the Fore-head betwixt the Tem∣ples is fourefold to the height thereof; these are those measures which are every where found, by which the members of mans body according to the length, breadth, height, and circumference thereof agree amongst them∣selves, and also with the celestials themselves: all which measures are divided by manifold proportions, either upon them that divide, or are mixed, from whence there results a manifold Harmony.

For a double proportion makes thrice a Diapason, foure times double twice a Diapa∣son, and Diapente; after the same manner are Elements, Qualities, Complexions, and

humors proportioned. For these weights of humours and complections are assigned to a sound and well composed man, viz. the three weights of blood, of flegme foure, of choller two, of melancholy one; that on both sides there be by order a double proportion; of the first to the third, and of the second to the fourth, a foure times double proportion: but of the first to the last an eighth fold.

Mebabel Olo puen saith, that the heart of a man in the first year hath the weight of two Drams, in the second, foure; and so propor∣tionably in the fifty year to have the weight of an hundred Drams; from which time the decreases are again reckoned to an equili∣brium; which the course being ended, may return to the same limit, and not exceed the space of life by the decay of that member, by which account, of one hundred years, he circumscribed the life of man. And Empi∣docles and Jambicus are of the same opinion; therefore doe I intend Rosie Crucian Medi∣cines in their proper places to prolong life, pre∣serve health, keep people young, wise and vertuous, and change, alter and amend the state of the body if need require it.

The Motions also of the Members of mens bodies answer to the motions of the spirits, that move the Spheres upon their whirling

Vortices, turning and straining the Planets this way and that way, and every man hath in himself the motion of his heart, which answer to the motion of the Sun; and being diffused through the Arteries into the whole body, signifies to us, by a most sure rule, Years, Moneths, Dayes, Houres and Minuits.

There is a certain Nerve found by the Anatomists about the middle of the Neck-pit, which being touched, doth so move all the members of the body, that every one of them move according to its proper motion: by which like touch Damabiah kim Cim, thinks the members of the world are moved by God: And there are two Veins in the Neck, which being held hard, the mans strength failes immediately, and his senses are taken away untill they be loosened.

Therefore the eternal Maker of the World, when he was to put the Soul into the Body, and into its habitation; first made a fit lodg∣ing worthy to receive it, and endows the most excellent Soul with a most beautifull Body, and then the Soul knowing its own Divinity, frames and adorns for its own ha∣bitation. Thus the People of Persia, Greece, Arabia, Italy, Spain and France, which were governed by wisemen, did make them Kings, Not of those which were most strong, weal∣thy,

but those onely which were most proper and beautifull; for they conceived, that the Gallantry of the minde, did depend upon the excellency of the body, which such as searched into the secrets of Causes, hid in the very Majesty of Nature, were bold to assert, that there was no fault of, and no disproportion in the Body, which the Vice and Intempe∣rance of the Minde did not follow; because it is certain, that they doe increase, thrive and operate by the help one of the other: And now let us see where the Soule or Genius is seated.

Chap. XI. In what part of the body, is the chief seat of the soul; that common sense is seated somwhere in the head, a caution for the choyce of the particu∣lar place thereof; that the whole braine is not it, nor any small solid particle, nor any externall membrane of the Braine, nor the Septem Lucidum nor the Conarion, nor that part of the spinall marrow where the Nerves are con∣ceived

to concurr, but the spirits in the fourth Ventricle of the Braine; that neither the soul without the spirits, nor the spirits without the presence of the Genius in the Organ, are suffici∣ent causes of sensation; how sensation is made; how imagination, of reason and memory; and whether there be any markes in the braine, that the spirits are the imediate instrument of the Genius in memory also; and how memory arises, as also forgetfullness, how spontanious motion is performed; how we walke, sing, and play, though thinking of something else; that though the spi∣rits be not alike every where, yet the sensife∣rous impression will pass to the common sensorium, that there is a heterogenity in the very s••ul her self, and what it is in her we call the root and centre, and the eye; and what the rayes and branches, that the sober and allowable distribu∣tion of her into parts, is into perceptive and plastick.

IF there be granted a Genius in the Body, that the Head is the chief Seat thereof, & place of common sense; & that no man hereafter may make any other unhappy choice in the parts of the Body, we shall now propose such Reasons, as we hope will plain∣ly prove, that the common Sensorium must

needs be in the Head; or indeed if we prove that the Heart is not the seat of common sense, nor any smal solid particle, nor any external membrane of the Brain: Nor the septem Lucidum, nor the Conarium; it will follow according to this Hypothesis, that the Head is: As that out of Cornelius Agrippa, that a Nerve being tyed, Sense and Motion will be preserved from the Ligature upwards to the Head, but downwards they will be lost: As also that experiment of Cardanus by a Frog, whose Brain he peirced, and pre∣sently the Frog was devoid of sense and mo∣tion, and if you take the entrailes out, it will skip up and down, and exercise its sen∣ses as before, which is a plain evidence, that motion and sense is derived from the ••ead; and there is now no pretence to trace any motion into a further fountain; the Heart (from whence the Nerves were conceived to branch by Dr. Culpeper, and from whence certainly the Veins and Arteries doe as ap∣pears by every Anatomy) being so iustly dis∣charged from that office. To which it m••y suffice to add the consideration of those dis∣eases, that seize upon all the Animal fun∣ctions at once; such as are the Lethurgie, Apoplexie, Epilepsie, &c. the causes of which Rosie Crucians, finde in the Head, and ac∣cordingly

apply Remedies; but the ordina∣ry Doctors of Physick being ignorant in these things, are the destruction and death of ma••y thousands of poore people.

Which is a plain detection that the Seat of the Soule, as much as concerns the animal faculties, is chiefly in the Head, the same may be said of Phrensie, and Melancholly, and such like distempers, that deprave a mans Imagination and Judgement; The Rosie Cruci∣ans alwayes conclude something amiss with∣in the ••ranium; but the Physitians knows not where the distemper lyes, being but little skilled in Nature or Rosie Crucian Medicines.

Lastly, if it were nothing but the neare attendance of the outward senses on the soul, or her discerning faculty, being so fitly pla∣ced about her in the Head; this unlesse there were some considerable Argument to the contrary, should be sufficient to deter∣mine any one that is unprejudiced, to con∣clude that the seat of common Sense, Under∣stand••ng, and command of Motion is there also.

But now the greatest difficulty will be to define in what part thereof it is to be placed; in which, unlesse we will go over boldly and carelesly to work, we are to have a regard to Mecanical congruities, and not pitch upon

any thing, that by the Advantage of this supposal, that there is a Soul in man, may go for possible: but to chuse what is most handsome and convenient: That the whole Brain is not the seat of common sense, appears from the Wounds and Cuts, it may receive without the destruction of that faculty; For they will not take away sense and motion, unlesse they peirce so deep as to reach the Ventricles of the Brain, as Riverius observes.

Nor is it in Hypocrates his smal solid par∣ticle; for besides, That it is not likely the Centre of perception is so Minute, it is very incougruous to place it in a body so perfectly solid, more hard then Adamant or Iron; but this Invention Aristotle has some where, which is a freak of his Petulant fancy, that has an ambition to make a blunder and confusion of Hypocrates, and all other Phylosophers and Phy∣sitians, Metaphisical speculations, collecting some and burning others, making those that read him believe, how though the soule were no∣thing but matter; yet it might be incorru∣ptible and immortal; it was not worth the while to take notice of it here in this Hypo∣thesis, which we have demonstrated to be true, viz. That there is a soul or Genius in the body, whose Nature is material or cor∣poreal.

Nor are the Membranes in the Head, the com∣mon Sensorium; neither those that invelop the Brain (for they would be able then to see the Light, through the whole the trepan makes) though the party trepann'd winked with his eye: (To say nothing of the conveyance of the Nerves, the Organs of external sense, that carry beyond these exteriour Membranes, and therefore point to a place more inward, that must be the recipient of all their impres∣ses) nor any internal membrane, as that which bids fairest for it, the Septem Lucidum, as being in the midest of the upper Ventricle.

But yet if the level of motion through the external senses be accurately considered, some will shoot under, and some in a distant p•••• alel, so that this membrane will not be struck with all the objects of our senses: be∣sides that it seems odd and ridiculous, that the center of perception should be either driven out so into places, or spread into hol∣low convexities, as it must be supposed, if we make either the externall or internall membranes of the Braine the seat of com∣mon sense, the most likely place is the Conarion or the concourse of the Nerves in the fourth Ventricle of the Animal spirits there.

Of this opinion were the brothers of the Ro∣sie Cross; which would not be too long to recite here. Now the Authority of these men are not rashly to be refused, neither do I finde any Arguments hitherto that are valid enough to deface it; those that are recited out of Avenrois, Aristotle, Pomponatius, and Cardanius subscribed too by those learned Authors of Adenographia, and the Hydro piro∣magicall Art, have not in my judgment the force to ruine it, I shall repeat them and then examine them.

The first is, that this Glandula is too little to be able to represent the Images of all that the soul has represented unto her: The se∣cond, That the external Nerves do not reach to the Glandula; and that therefore it cannot receive the impresse of sensible Ob∣jects: The third, That it is placed in a place of Excrements, which would soile the spe∣cies of things: The fourth, That the species of things are perceived there, where they are carried by the Nerves; but the Nerves meet about the beginning or head of the spinal marrow, a more noble and ample place then the Glandula pinealis.

To the first, I answer, That the amplitude of that place where the Nerves meet in the spinal Marrow is not large enough to receive

the distinct impresses of all the Objects the minde retains in memory: Besides, that the other parts of the Brain may serve for that purpose, as much as any of it can; for it is the Soul it self alone that is capable of re∣taining so distinct and perfect representa∣tions, though it may make an occasional use of some private marks it impresses in the Brain; which haply may be nothing at all like the things it would remember, nor of any considerable magnitude nor proportion to them; such as we observe in the words Arx and Atomus, where there is no corre∣spondency of either likenesse or bignesse, betwixt the words and the things represen∣ted by them.

To the second, That though there be no continuation of the Nerves to the Conarion, yet there is of spirits; which are as able to conveigh the impresses of Motion from ex∣external sense to the Conarion, as the Aire and Aether the impresse of the Stars unto the ••ye.

To the third, That the Glandula is conve∣niently enough placed, so long as the body is sound; for no excrementitious humou••s will then overflow it or besmear it; but in such distempers wherein they doe, Apoplexies, Catalepsies, or such like diseases will arise;

which we see do fall out, let the seat of com∣mon sense be where it will.

Lastly, I say, that the Nerves, when they are once got any thing far into the Brain, are devoyed of Tunicles, and be so soft and spon∣gy, that the motion of the Spirits can play through them; and that therefore they may ray through the sides, and so continue their Motion to the Conarion, where ever their ex∣tremities may seem to tend.

But though these Arguments do not suf∣ficiently confute the opinion, yet I am not so wedded to it, but I can think something more unexceptionable may be found out, especially it being so much to be suspected, that all animals have not the Conarion, (as I have said in my book Elias Ashmole, Esq) made publike, by the Title of, The way to Blisse) That what pleased Agrippa so much in this invention, is that he conceited it such a marvelous fine instrument to beat the animal spirits into such & such pores of the Brain, a thing that I cannot at all close with: For Reasons I have given you in my Book entituled, A New Method of Rosie Crucian Phy∣sick; besides, that stones have been found in this Glandula, and that it is apparent, that it is environed with a Net of Veins and Arte∣ries, which are indications, that it is a part

assigned for some more inferiour office: But yet I would not dismiss it without faire play.

Wherefore that opinion of Paracelsus may warrant the other, who places also the seat of common sense in that part of the spinal marrow, where the Nerves are suspected to meet, as it is more plain and simple, so it is more irrefutable, supposing that the soule's centre of perception (whereby she does not onely apprehend all the objects of the ex∣ternal senses, but does imagine Reason, and freely command and determine the spirits into what part of the body she pleases) could be conveniently seated in such dull pasty matter, as the Pyth of the Brain is, a thing, I must needs confesse, that pleases not me; and therefore I will also take leave of this opinion too, and adventure to pro∣nounce, That the chief seat of the Genius or Soule, where she perceives all objects, where she Imagines, Reasons, and Invents, and from whence she commands all the parts of the body, is those purer animal spirits in the fourth Ventricle of the Brain. The proof of this is our simpathizing so sensibly with the changes of the Aire, which all the learned Astrologers take notice of (but flattering ly∣ing William Lilly is not in our Harmony;) for

he knows nothing of Art, Nature, Reason, or ••hylosophy, neither doth he understand any of my Books: (And therefore without a figure, you can tell, Gentlemen, how wise he is;) As in clear aire, the influences of the spirits of the Planets and Stars peirce our thoughts more purely, and make them more clear, but in cloudy, they come down more obscure & dull: So Mr. Lilly being ignorant of this, I have shut him out of our noble and admi∣rable ••ociety of honest and Methodically lear∣ned Gentlemen, Mathematitians, Astronomers and Astrologers, not without some scorn that he should come upon the wings of honour to us, by onely the commendations of Washer-women, Rag women and Pedlers, that cry him up when Truth & all Arts & Lear∣ning cry him down: And this is the man, shut him out of doors, go thy ways, be gone. But take thy Astrologie or Introduction to Ho∣raries Questions and Nativites, that Mr. Ni••h. Fisk, and Mr. John Gadbury composed, which is published in thy Name along with thee; it is uselesse to us, and our Harmony, it is out of Tune, no wicked Goats are admitted to our pure Concord, let us follow our way, which is by the influences, which conveys Sense, Thoughts and Passions, immediately to the Soule; and they are very tenuious

and delicate, and of a Nature very congene∣rous to the Aire, with which it changes so easily.

That which makes me embrace this opi∣nion, rather then any other is this; That first, ••his scituation of the common sensorium betwixt the Head and the trunk of the Body, is most exactly convenient to receive the impresses of Objects from both, as also to impart motion to the Muscles, in both the Head and in the Body.

And that as the heart pumps out blood per∣petually to supply the whole body, with nourishment, and to keep up the bulke of this edifice for the Soul to dwell in, as also from the more subtle and agile parts thereof to replenish the Brain and Nerves with spi∣rits, which are the immediate instrument of the soul for sense and motion; so it is plaine likewise, that the main use of the Brain and Nerves, is to keep these subtle spirits from overspreading dissipation, and that the Brain with its Caverns is but one great round Nerve: as the Nerves with their invisible porosities are but so many smaller producti∣ons or slenderer prolongations of the Braine.

Now unlesse the very essence of the Genius reach from the Common Sensorium to the eye,

there will be very great difficulty how there should be so distinct a representation of any visible object, for it is very hard to conceive, that the colours will not be confounded, and the bignesse of the object diminished, and indeed that the Image will not be quite lost before it come to the Genius, if it be only in the common Sensorium, for it is plain, and experience will demonstrate, that there is a very perfect Image of the object in the bot∣tome of the eye, which is made by the discus∣sation of the lines of Motion from it, thus the line A. B. which stands in roundnesse from the object A. C. bears against that point in the bottome of the eye in B. and the line C. D.

[illustration]

Against the point D. whereby C. and A. are felt in their place, and in such a distance as they are in the object C. A. and so of all the lines which come from the Object C. A. into the bottome of the eye B. D. from whence the object is felt, in such a length and breadth, as it is capable of being perceived in at such a distance from the eye. And as the motion that is conveyed from A. to B. and from C. to D. is felt there: so the mo∣dification of it, whereby the objects in those parts may seem Red, Yellow, Blew, ••loome, Skey-colour, Purple, Orange, Green, or any other colour, is felt there also, whence it is plaine, that there will be an exquisite impression, ac∣cording to all circumstances of the object, in the bottome of the eye; so that if the Genius receive it there, and convey it thence to her centre of perception intirely in the same circumstances, the representation will be compleat. But if the soul be not there, but the conveyance thereof must be left to the bare Lawes of matter, the image will be much depraved or lost, before it can come to the Common Sensorium.

For this motion must be propagated from B. and D. till it come to the hole E. and so passe into the obtick Nerve, to be carried into the Brain, and so to the seat of common

sense: But betwixt B. and E. or D. and E. there may be the depainture of sundry co∣lours, whence it will be necessary that F. be tinctured with the colour D. and F. G. with the Colour of both D. and F. and so of the rest of the lines drawn from the Ob∣ject to the eye: so that all their colours would be blended before they come to E. Now at that harsh flexure at E where the visuall line is as crooked as B. E. R. accor∣ding to the experiments of reflection and refraction, the breadth or length of the object C. A. would be lost, for we must needs expect that, as it is in reflexions and refractions, where the object will appeare in that line, that immediately conveyes the sense of it, so here it must be also; and therefore the point C. and A. must appear about Q. whence the object will shrivel up in a man∣ner into nothing. And suppose it might ap∣pear in some tolerable latitude, for all this the brain being an Opake substance, so soon as the motion comes thither, it would be so either changed or lost, that the image could not passe the opacity of it in any splendour of entirenesse.

Wherefore I do not doubt but that the I∣mage which the Genius perceives, is that in the Eye, and not any other corporeally pro∣ducted

to the inside of the brain (where co∣lour and figure would be so strangely depra∣ved, if not quite obliterated) I mean it is the concourse of the lucid spirits, in the bot∣tome of the Eye, with the outward light conveyed through the humours thereof, (which is the best sense of Plato his 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 wherein the great mystery of Sight consists; as you may read at large in my new Method of Rosia Crucian Physick.

But time passes away so hastily, that we must briefly dispatch our work: I therefore in general say, That Sensation is made by the arrival of Motion from the Object to the Organ; where it is received in all the Cir∣cumstances we perceive it in, and conveyed by the vertue of the Souls presence there, assisted by her immediate instrument the spi∣rits: (Now the Genius that enters the body, is not confined to the common sensorium, but does essentially reach all the Organs of the body, And by the continuity of the virtue of these Instruments to those in the com∣mon sensorium, the image of every object as faithfully transmitted thither.

As for imagination, there is no question, but that function is mainly exercised in the cheif seat of the soule; those purer animal spirits in the fourth Ventricle of the Brain, I

speak especially of that imagination, which is most free, such as we use in erecting A••trologi∣call figures, and Rectifying Nativities, giving Judgment eloquently upon every revolution and direction, or in projecting figures, of Geomancy: when we finde out the Name of the Genius, Soul or Angell of anyone, with all the various and most important encounters of this life, or such as accompany the more severe Meditations and disquisitions in Rosie Crucian Medicines, Tinctures of Gold and Silver, and all manner of Colours, of Pretious Stones, and dissolving of Metta••ls, and Raising of dead bodies from Death to Life a∣gain: For Fasting, fresh Air, good Wine mode∣rately, & all things that tend to a handsome supply and depuration of the spirits, make our thoughts more free, subtle and cleer.

Reason is so involved together with ima∣gination, that we need say nothing of it a∣part by it self. Memory is a faculty of a more peculiar consideration; and if the pith of the Brain contribute to the functions of a∣ny power of the minde (more then by concer∣ning the Animall spirits) it is to this; but the braine should be stored with distinct I∣mages (whether they consist of the flexures, of the supposed Fibrillae, or the orderly pun∣cture of pores, or in a continued modifyed motion of the parts thereof; some in this

manner, and others in that) is a thing I have not only said, but proved utterly im∣possible: If there be any Marks in it, it must be a kinde of ••rachygraphie, some small spots here and there standing for the recovering to memory, a series of things that would fill, it may be, many sheets of paper to write them at large.

As if a man should tye a string about a friends finger to remember a businesse, that a whole days discourse, it may be, was but little enough to give him full instructions in. From whence it is plain that the Memo∣ry is in the Soul and not in the ••rain, and if she do make any such marks as we speak of, she having no perception of them distinct from the representation of those things, which they are to reminde her of, she must not make them by any Cognitive power, but by some such as is Analogous to her plastick power, or faculties of Organizing the bodys, where she acts and perceives it not.

But whether the Soul act thus or no upon the brain, is a matter of uncertain determi∣nation; nor can it be demonstrated by any experiment that I knew fit to make it intelli∣gible to Lilly's Logger head, and therefore we will containe our selves within, keeping our lights and misteries of the Capacities of the

spirits to our selves, because they are the immediate instrument of the Soul in all her opperations, and they with the Genius per∣forme all the functions of memory that we are conscious to our selves of.

And therefore I shall conclude, that me∣mory consists in this, that the soul has acqui∣red a greater promptitude to think of this, or that phantasme, with the circumstances thereof, which we raised in her upon some occasion, which promptitude is acquired by either, the often representation of the same phantasme in her, or else by a more vived impresse of it, from its No••elty, Excellency, Mischievousnes, or some such like condition, that at once will peirce the soul with an ex∣traordinary resentment; or finally by volun∣tary attention, when she very carefully and on set purpose imprints, the Idea as deeply as she can into her inward sense; this prom∣ptitude to think on such an Idea will lessen in time, and be so quite spent, that when the same Idea is represented again to the soule, she cannot tell that ever she saw it before, but before this inclination thereto be quite gone, upon this proness to returne into the same conception, with the circumstance••; ••he relative sense of having seen it before (which we call Memory) does necessarily emerge upon a fresh representation of the Object.

But forgetfulnesse arises either out of meer desuetude of thinking on such an Object, or on others that are linked in with it, in such a series as would represent it as past, and so make it a proper Object of memory; or else for that the spirits, which the soul uses in all her Functions, be not in a due temper; which may arise from over much coolnesse, or waterishnesse in the Head, to which alone Hypocrates ascribes obliviousnesse.

The last thing I am to consider is spontane∣ous motion, which that it is performed by the continuation of the spirits from the seat of common sense to the Muscles, which is the grosse engine of Motion, is out of doubt, the manner how it is, we partly feel and see (i e.) We finde in our selves a power, at our own pleasure, to move this, or the other member, with very great force; and that the Muscle swels, that moves the part, which is a plain indication of influx of spirits, thither di∣rected or there guided by our meer will; a thing admirable to consider, and worth our most serious meditation, that this direction of the Impresse of Motion, is made by our meer Will and Imagination of doing so; we know and feel it so intimately, that we can be of nothing more sure, that there is some fluid and subtile Matter, which ordinarily

we call spirits, directed into the Muscle that moves the Member, its swelling dos evidence to our sight; as also the experience that moderate use of good Wine, which supplies Spirits, will make this Motion the more strong: As for the manner, whether there be any such valvalae or no in the Nerve, common to the opposite Muscles, as also in those that are proper to each, it is not ma∣teriall; this great priviledge of our Souls di∣recting the Motion of matter thus, is won∣derfull enough in either Hypothesis: but I look upon the Fibrous parts of the muscle, as the maine engine of motion; which the soul moistning with that subtle liquor of the an∣nimal spirits, makes them swell and shrinke, like Lute strings in rainy weather.

And in this chiefly consists, the notable strength of our Limbs in Spontanious motion, but for those conceived Valvalae, that expe∣rience has not found out yet, nor sufficient reason, they are to wait for admission till they bring better evidence. For the pre∣sence of the animall spirits in this fibrous flesh, and the command of the soul to move, is sufficient to salve all Phoenomena of this kinde, for upon the will, conceived in the common sensorium, that part of the Soul that resides in the Muscles, by a power neer a kin

to that, by which she made the body, and the Organs thereof, guides the spirits into such pores and parts, as is most requisite for the shewing the use of this excellent Fa∣brick.

And in vertue of some such power as this, doe we so easily walk, though we think not of it, as also breath, and sing, and play on the Lute, Gittarre or Amphorion, though our mindes be taken up with something else; for custome is another Nature; and though the animal Spirits, as being meerly Corpo∣•• cannot be capable of any habits; yet the soule, even that part thereof, that is not cognitive may, and therefore may move the body, though cogitation cease, provided the members be well replenished with spirits, whose assistance in natural motions of Ani∣mals is so great, that their Heads being ta∣ken off, their ••ody for a long time will move as before: As Domitian observes in the Flies he catched and in sulted over, which after he had executed his justice upon, would flye about, and use their Wings, a good part of an houre after they had lost their heads: which is to be imputed to the resid••nce of their soule in them still, and the intirenesse of the animal Spirits, not easily evapourating through their crustarious Bodies, For it is but

a vulgar conceit to think, that the head being taken off, the soul must presently fly out, like a Bird out of a Basket, when the lid is lifted up.

For the whole world is as much thronged up with body as where she is; and that tye of the spirits, as yet not being lost, it is a greater engagement to her to be there than any where else. This motion therefore in the Flyes about July, that is so perfect and du∣rable, I hold to be vitall; but that in the parts of dismembred Creatures, that are lesse perfect, may be usually mechanical.

I have now so far forth, as it is requisite for my designe considered, the Nature and Fun∣ctions of the Soul; and have plainly demon∣strated, that she is a substance distinct from the Body, and that her very essence is spread throughout all the Organs thereof: As also that the general instrument of all her ope∣rations is the subtile spirits; which though they be not in like quantity & sincerity eve∣ry where, yet they make al the body so pervi∣ous to the impresses of objects, that like light∣ning, they passe to the common sensorium: For it is not necessary that the medium be so fine and tenuious, as the matter where the most subtle motion begins, whence light passe through Aire and Water, though Aire alone is not sufficient for such a motion as Light,

and Water almost uncapable of being the seat of the fountain thereof▪ This may serve to illustrate the passages of sense from the membranes (or in what other seat soever the Spirits are most subtile and lucid) through thicker places of the body to the very centre of perception.

And thus have I discovered a kinde of Heterogeneity in the Soul; and that she is not of the same power every where: For her centre of perception is confined to the fourth Ventricle of the Brain: And if the sensiferous motions we speak of be not faith∣fully conducted thither, we have no know∣ledge of the Object. That part therefore of the soul is to be looked upon, as most preci∣ous; and she not being an independent mass as matter is, but one part resulting from an∣other; th••t which is the noblest is in all rea∣son to be deemed the cause of the Rest. For which reason (as Alfid cals God, on whom all things depend, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) so, I think this part may be called the Root of the soule, which apprehension of our will seem the less strange, if we consider that from the highest Life, viz. The Trinity in Ʋnity, and Ʋnity in Trinity: There does result that which hath no life nor sense at all, viz. the stupid Matter, wherefore in very good Analogy, we may ad∣mit,

that that precious part of the Soul in which resides perception, sense, and under∣standing, may send forth such an essential emanation from it self, as is utterly devoid of all sense and perception, which you may call, if you will, the exteriour branches of the Soul, or the Rayes or Beams of the Soul; if you call that nobler and diviner part the Centre, which may very well merit also the Appella∣tion of the Eye of the Soul; all the rest of its parts being but meer darknesse without it; In which, like another Cyclops, it will re∣semble the World we live in, whose one Eye is conspicuous to all that behold the light.

Now next let us prescribe Medicines Chi∣mical, or Rosia Crucian, wholesome and fit to keep the Body in health and lustinesse, untill the appointed time of Death, that is, when the Soul separates from it; but we will keep them together in good temper a while with these Medicines; and then after we shall teach you the Harmony and Composition of the Humane Soule; and then conduct it to the place from whence it came.

Chap. XII. Medicines to prolong life; to preserve health; to wax young being old; To continue young: How to change, alter and amend the state of the Body Of Aurum Potabile; Of the Pa∣na••e•• Of the Aether; Of the Pantarva: The Water of the Sun; The Water of the Moon; The Blew Tincture and the Fire; The Greene salt and Azure Oyle; Of the red Medicine; Of the Water of the colour of Gold; Of the Oyle of Gold: How to dissolve Mettals.

IT will not be amisse to speak something in this place of the Nature and Constitu∣tion of Man, and prescribe some Medicines that may keep the Soul and body together compleat One Hundred Years; to make that more plain which already hath been spo∣ken.

As the great World consists of three parts, the Elemental, the Caelestial, and the Spiritual; above all which God himself is seated in that in∣finite, in accessible Light, which streames from his own Nature; even so Man hath in him his Earthly Elemental parts, together with the Coelestial and Angelical Natures, in the cen∣tre

of all which moves and shines the Divine Spirit. The Sensual, Coelestial, Aetherial part of man, is that whereby we do Move, See, Feel, Taste and Smel; and have a commerce with all material objects whatsoever: It is the same in us as in Beasts, and it is derived from Heaven, where it is predominant, to all the inferiour Earthy Creatures.

In plain terms, it is part of Aninia Mundi, commonly called Anima Media; because the influences of the Divine Nature are conveyed through it to the more material parts of the Creature, with which of themselves they have no proportion. By means of this Anima Media, or the Aetherial Nature, man is made subject to the influence of the Stars, and is disposed of by the Coelestial Harmony: For this middle spirit (middle I mean between both extreams, and not that which actually u∣nites the whole together) as well that which is in the outward heaven, as that which is in Man, is of a fruitfull insinuating nature, and carried with a strong desire to multiply it self: so that the Coelestial form stirs up, and excites the Elemental; for this spirit is in Man, in Beasts, in Vegetables, in Minerals, and in every thing, it is the Mediate of Compo∣sition and Multiplication.

And now •• step from the first Harmonicall Ʋnity to the Serretum Tenebrarum; for here I see the Creature prevaricates; you must therefore draw the water of the Sun, and the water of the Moon, for in them is Filius solis, and Filia Lunae Coelestis, and what offices so∣ever the two great Lunaries perform for the conservation of the great world in general: These two little Luminaries perform the like for the conservation of their smal Cask or Microcosme in particular. And the first Me∣dicine I shall give you the Receipt of, it will Cure all Diseases in the Body, prolong Life, Health, Youth, Wisdome, Virtue, and will alter, change and amend the state of the Body

Recep. Limi Coelestis partes Decem Separatur Masculus à Foemina, uterque porro à Terrâ sua, phis••c•• tamen & citra omnem violentiam Separata proportione debitâ harmonicâ, & vitali conjun∣gestatimque, Anima descendentia sphaerâ pyro∣plastica, mortuum suum & relictum Corpus am∣plexu mirifico restaurabit conjuncta foveantur. Igne naturali in perfectum Matrimonium spiritus, & Corporis: procedas Artificio vulcanico-ma∣gico, quousque exaltentur in Quintam Rotam Metaphysicham. Haec est, illa, de Qua tot scribil∣••arunt tam pauci noverunt, Medicina.

Now the Rosie Crucians, who without con∣troversie are the wisest of Nations, when they discourse of the generation of Mettals, tell us, it is performed in this manner. The Mercury or Mineral liquor (say they) is alto∣gether cold and passive, and it lies in certaine earthly subterraneous caverns, but when the Sun ascends in the East, his beams and heat falling on this Hemisphere, stirr up and fortifie the inward heat of the Earth; thus we see in Winter weather that the out∣ward heat of the Sun excites the inward na∣turall warmth of our bodies, and cherisheth the blood when it is almost cold and fro∣zen.

Now then the centrall heat of the Earth being stirr'd and seconded by the circumfe∣rentiall heat of the Sun, workes upon the Mercury and sublimes it in a thin vapour, to the top of its Cell or Caverne; but towards Night when the Sun sets in the West, the heat of the Earth, because of the absence of that great Luminary grows weak, and the cold prevailes, so that the vapours of the Mercury which were formerly sublimed, are now con∣densed, and distill in drops to the bottome of their Caverne; but the night being spent, the Sun againe comes about to the East, and sublimes the moisture, as formerly this subli∣mation

and condensation continue so long, till the Mercury takes up the Subtle Sulphureous parts of the Earth, and is incorporated there∣with; so that this sulphur coagulates the Mer∣cury, and fixeth him at last, that he will not sublime, but lyes still in a ponderous lumpe, and is concocted to a perfect mettall; our Mercury therefore cannot be coagulated without our sulphur: For it is water that dissolves and putrifies Earth, and Earth that thickens and putrifies water; you must therefore take the Corascen Dog, and the Bitch of Armenia, cuple them both together, and they will bring you a skie coloured Whelp, that will preserve health, &c. For out of the two first principles is produced a third A∣gent.

But the Earth being the subsidence or remains of that Primitive mass, which God formed out of Darknesse, is therefore a faecu∣lent impure body▪ For the extractions which the Divine Spirit made were pure, O∣leous, Aetheral substances, but the Crude, Pheg∣matick, Indigested Humours settled like lees towards the Centre; the Earth is spongie, Porous and Magnetical, of composition loose, the better to take in the several Influences of Heat, Rains and Dews, for the nurture and conservation of her Products. In her is that

principal residence of that Matrix, which attracts and receives the Sperm from the Masculine part of the world; she is Natures Aetna: Here Vulcan doth exercise himself, he is a pure Coelestial Plastick Fire, we have A∣strologie, Astronomy and Geomancy under our Feet; the Stars are resident with us, and a∣bundance of Jewels and Pantarva's, Blew tin∣ctures, Waters of the Sun and Moon, all man∣ner of coloured Medicines and Salts, and the green Panacea, the Bl••w Fire, and Golden Wa∣ter, the Azure Tincture, she is the Nurse and Receptacle of all things, for the superiour Natures ingulph themselves into her; what she receives this age, she discovers the next, and like a faithfull Treasurer conceals no part of her accounts.

The water hath several complexions ac∣cording to the several parts of the Creature. Here below and in the circumference of all things it is volatill, crude and raw; for this very cause, Nature makes it no part of her provision, but she rectifies it first, exhaling it up with her heat, and then condensing it to Rains and Dews, in which state she makes use of it for nourishment: Somewhere it is interiour, vitall and coelestial, exposed to the breath of the first Agent, and stirred with spiritual, eternal windes. This is that Psyche

of Apulejus, and the fire of Nature is her Cu∣pid; In the Water are hidden treasures, but so inchanted you cannot see them, for all the chest is transparent. I doe now advice those Gentlemen that Read me, to study Water, that they may know the Fire.

Now Nature hath for every Seed a Vessel of her own, and all her Vessels are but seve∣rall sorts of Earth, &c. The Aurum Pota∣bile is so admirable a Medicine, that it cures the diseased very strangly, for they are hea∣led unawares; Neither do they feel any o∣peration; but suddenly they will be sound & in health; there are several wayes to use this secret virtue of Gold, both first and last, and some of them may be communicated, but some not.

Furthermore to Cure and keep the body in health, take these approved Medicines, to nourish and fortifie your Spirits with, that which is proper to your particular infirmity, viz. The Pantarva, a universall Medicine, for some Temperatures; Filius, Solis, Caelestis, A∣micus Vitae, Proper for Surfets and cold A∣gues, for Lethargyes and dulnesse of Sight, Recep Ignis Vitae and Sanguis Vitae, for Distem∣pers of Stomack and Bowels, in extreame Swoonings; Stella Vitae, in all new distempers of Bowels or Belly, Coughs, shortnesse of

Breath, passions of the Heart, Radix Vitae: the Aurum Potabile is well experienced to be wonderfull helpfull to women in travell, by many thousands of people, &c. the Aqua Solis and Aqua Lunae, cure mad people, the Spirit of Oranges mixed with Delicae Vitae, cures Sadnesse and Melancholly; Spirit of Cina∣mon, Lemons mixed with Salus Vitae are good in cases of Infectious pestilentiall dangers, Spirit of Angelica, Cloves and Rosemary mixed, cure the Rickets, Worms, Green-sicknesse, Mother-fits; Spirit of Bawme, Saffron, Mint, and Medulla Vitae, for wastings and weakness; Spirit of Clary and Nutmeggs, the Panacea and Succus Vitae, cures the Convulsion, Palsy and Falling-sicknesse, &c. Spiritus Mellis and Lu∣na Potabile, cure the Dropsie, Leprosie Gout, Scurvey, Spleen, Wind, Gravell: Adjutrix Ʋitae, cures all distempers of the Stomack and Bowels, and causeth appetite and dis∣gesture: But there are many counterfeit Waters sold by these names, and false Me∣dicines made by those who understand not naturall things, nor their generation, and these fill frail bodies full of filthy diseases: To begin then to learn how to make the true medicines that will innoxiously and faith∣fully cure all diseases incident to bodyes,

you are to know in the first place that gene∣ration is twofold,

• Ordinary,
• and Extraordinary.

Extraordinary generation is that, by which an unlike thing is generated out of an unlike; as Mice are generated out of dung, and ••nakes by putrefaction by the Sun; this Generation is termed in the Schools, Equi∣vocall.

The ordinary is that, by which a like thing begets his like, as when a man begets a man child, and a Lyon a Lyon; this in the Schools is termed univocall, this generation with the method and the means of it; I shall include briefly thus, every thing generated or begotten, is generated and borne of his own specifi•• seed, and in his proper Ma∣trix.

Before any perfect thing can be generated, the seed must necessarily putrifie, and then be nourished.

The seed then putrifies, when a salt of the same nature with it, dissolved in a conveni∣ent liquor, doth by the assistance of a gentle heat penetrate, analize and rarifie the sub∣stance of the seed, that the included spirit may out of its subject matter, form a conve∣nient

habitation or body for it self; in which it may perform the Offices of natural Pro∣pagation and seminal Multiplication.

The Humour or liquor which serves for putrefaction must be proportionable to that body which is to be putrified; the heat which promotes this putrefaction, must be so milde and temperate, that the liquor in which the resolving Salt lyeth, may remain still in and about the matter, and not be laved or eva∣porated from it; the body putrifying, must not be removed out of that Matrix, in which the putrifaction was begun, untill that which is intended be fully perfected; the more pure the Matrix is, the thing generated is by so much the more perfect and sound; that Matrix is onely convenient and adapted to Generation, which permits an easie entrance to the seed.

Our Salt-peter is a most white incombu∣stable body, and a gummie. Aereal Nature; it is so unctuous and aireal, it will not gene∣rate nor mingle with our due: I have for triall taken it into its grosse, and putting it in a quart of Rain distilled: I digested these two without any other third thing, for a full fortnights time; but they would never mix, the Nitre (notwithstanding many long and violent agitations of the Glasse) keeping still

a part, in the form of Butter or Oyle; more white then Snow: It is indeed of wonder∣full vertue alone, &c. Bodies or substances which are generated of Ayre, retain the first complexion of their Parent: Yet I have seen Water turned into a blood'red colour, with∣out any other thing; and I know how to do it, but I may not teach these things: Now out of that body which is either corrupted or destroyed by strange or extracious na∣tures; or whose spermatick Vessels, are by some violence maimed or cut off, no seed can be had: That body which is preserved or sustained by one simple kinde of Nutri∣ment; is far more perfect and durable, and yeelds more sound and prolifick seed, than that which is nourished with many and dif∣ferent kindes of Nutriment; by these Rules you may know how to digest, to dissolve, to putrifi••, to generate, to separate the impure from the pure, and so to come by most per∣fect Medicines; but you must follow the method of my Rosie Crucian Physick, lib. 2. chap 10. you know not all nature doth. And verily, so great & precious a blessing these are, that God never imparts them to any frau∣dulent Montebanks, nor to Tyrants, nor to any impure lascivious Persons, nor to the

Effeminate and Idle, nor to Gluttons, nor Usurers, nor to any worshippers of Mammon; but in all Ages, the Pious, the Charitable, the Liberal, the Meek, the Patient and Indefati∣gable Spirit, who was a diligent observer and admirer of his marvelous works found out: For,

The greedy Cheat with impure hands may not, Attempt these Arts, nor are they ever got By the unlearn'd and rude; The Vicious minde To lust and softnesse given, it strikes stark blinde; So the slie wandring Factour, &c.

And again,

But the Sage, Pious man, who still adores, And loves his Maker, and his love implores, Who ever joyes to search the secret cause, And series of his works, their love and laws, Let him draw neer, and joyning will with strength Study this Art in all her depth and length: Then grave experience shall his Comfort be, Skill'd in large Nature's in most mystery; The knots and doubts his busie course and care▪ Will oft disturbe, till time the truth declares And stable patience (through all tryals past) Brings the glad end, and long hop'd for at last.

Behold all you Medicasters, who hate and persecute these Divine sciences Astrology, Geo∣mancy, and Chymistry, give ear O you Doctors that darken counsel by words without knowledge; gird up your loyns like men, for I will demand of you, and answer you me; With what confidence can you professe your selves to be Physitians, seeing that all Physick or Medicines are without Astrologie, Geomancy and Chimistry imperfect? By the first of these we understand, from whence the disease came, and what Medicine is proper for the Patient at certain times? To Cure him according to his Temperature, which we finde by the second, and how long the sicknesse will continue? And the third sup∣plies us out of the light of Nature, with con∣venient means, (and particular Natures to separate the impure from the pure) and will teach you by the first how to heale all Disea∣ses of the Macrocosmical substances, and after∣wards by examples and experiments dedu∣ced from those exteriour Cures, will shew us the right and infallible Cure of all Diseases in our own bodies? He that knows not how to heal and purge Mettals? How can he re∣store the decayed or weakened radical Bal∣some in Man? and excite it by comfortable and concordant medicines to perform per∣fectly

all his appointed Functions, which must necessarily be put into action, before any disease can be expelled? He that knows not what it is in Antimony which purgeth Gold, how can he come by an effectual and wholesome Medicine, that will purge and cast out these extrarious peccant causes, and humours that afflict and destroy the body of man? He that knows not how to fix Arsenick, to take away the corrosive nature of sublimate, to coagulate Sulphurous spirits, and by a con∣venient specifical medium to break and ana∣lize stones in the greater world, will never in the body of man allay and tame the Arseni∣call spirits of the Microcosmic salt; nor take quite away the venemous indisposition of the Sulphur, nor dissolve the Stone in the Bladder, and drive it out being dissolved? It is a noble, safe and pious course, to ex∣amine and try the force and virtue of Medi∣cines upon the Macrocosmical substances, be∣fore we apply them to our fellow Creatures, and the rare Fabrick of Man: And yet there is none of these medicines but is so easie and cheap to be made, that a fine Chymical La∣dy in the making Sack-possets and Sugar∣sops may practise them, and read advice to a Daughter, without disturbing her fan∣cy.

The Skie coloured Water, is that in which the Azure tincture is extreamly predomi∣nant, but with much light and brightness this strange liquor, if the Sun shine on it at Noon, will attract the beams or splendor to it self, in which they will sinke downwards, as if Coagulated with the heat, but reflect∣eth to the eyes of the beholders, a most beau∣tifull Rain-bow.

Take the Ayre of the Fire of our litle invi∣sible World. For being prepared, it produ∣ceth noble effects, Youth, Wisdome, and Ʋer∣tue, it will raise the dead, and wheresoever it appears, it is an infallible signe of life, as you see in the Spring time, when all things are green, the sight of it is cheerfull, and refre∣shing, beyond all imagination, it comes out of the Heavenly earth, for the saphir doth spermatize, and injects her tinctures into the Aether, where they are caried and mani∣fested to the eye. This Saphir is equall of her self to the whole compound, for she is threefold, or hath in her three severall essen∣ces:

The Stone Synochitis brings the bearer ac∣quainted with Angels and Spirits, the Stone Anachitis makes the Images of the gods appear, the Ennectis put under them, that Dream causeth Oracles; there is a certain vertue in

the Loadstone, by which it attracts Iron; Rhu∣barb expels Choller; the Oyle of that stink∣ing loathsome weed Tobacco cures all manner of Wounds, but the smoak of it, is worse than any thing in the world: The Rosie Cru∣cians have invented universal Magnetic medi∣cines for Feavers, which being put into the Urine of a sick Patient, the quantity of a few drops will sympathetically work the same operation in the Cure of the Fea∣ver, as the weapon Salve does upon the wound.

And there are Medicines with which men may prolong their lives for ever, they say, raise dead Bodies to life again; but it is not lawfull to speak and teach these things to any man: Because, whereas he has but a short time to live, yet he studies mischief with all his might, and attempt all manner of wicked∣nesse: If he should be sure of a very long life, he would not spare God himself.

Were it not good, that we needed not to care, nor fear Hunger, Poverty, Sicknesse and Age, & that we could alwayes live so, as if we lived had from the beginning of the world; and moreover, as we should still live to the end thereof; And dwell in one place, that neither the people which dwell beyond the River Ganges in the Indies could hide any

thing, nor those which live in Peru might be able to keep secret their Counsels from you.

What think you of one only Book in which you may Read, Understand and Remember, all that, which in all other Books, (which heretofore have been, and are now, and here∣after shall come out) hath been, is, and shall be learned and found out of them? How pleasant were it, if we could so sing, that in∣stead of stony Rocks, we could draw to us Pearls and precious Stones? instead of wilde Beasts, Angels and Genii; and instead of hel∣lish Pluto, move the mighty Princes of the world: I could tell you more, for I have known some Sciences, which you have never heard of, nor your Fathers before you; but I am drawing off the stage in all hast, and returning to my first solitudes, my discourse shall be therefore very short, and like the Echo's last syllables, imperfect, I intend it onely for a hint, not a full light, but a glance, and you must im∣prove it for your better satisfaction.

Chap. XIII. How the Soul or Genius being united to the body continues in Harmony with it: A Comparison betwixt the Soule in the Body, and the Aerial Genii.

LEt us now convey the Soul to the place from whence it came; for all is vanity under the Sun, therefore we must first seek the Kingdome of God, &c.

O God, my life! whose Essence man Is no way fit to know, or scan; But should approach thy Court a Guest In thoughts more low, than his request. When I consider, how I stray Me thinks 'tis pride in me to pray, How dare I speak to Heaven, not fear In all my sins to court thy Eare, But as I look on Woonts that lurke In blinde Intrenchments, and there work Their own dark Prisons to repaire, Heaving the Earth to take in Aire: So view my fettered Soul, that must Struggle with this her load of Dust

Meet her Addresse, and add one Ray, To this mew'd parcell of thy Day Shee would though here imprisoned, see Through all her Dirt thy Throne and Thee, Lord guide her out of this sad night And say once more, Let there be Light.

Having thus discovered the Primitive su∣pernatural part of the Creation, how the Spirits and Angels descend into the Sphers, and give life, light and influence to the Planets, and their descent of darting of Genii to man, beast and every living Creature; The Harmony of the Heavens, and the Harmony of mans body: I should be in a readinesse to treat of the souls separation from it, did I not think my self obliged first to speak of the Harmony of the Soul; For as the Harmony of the body consists of a due measure and proportion of the members; so rhe Consonancy of the minde of a due temperament, and propor∣tion of its Vertues and Operations which are Concupiscible, Irascible and Reason, which are so proportioned together.

For Reason to Concupiscence hath the proportion Diapason, but to Anger Diatessa∣ron; and I••ascible to Concupiscible hath the proportion Diapente: When therefore the best proportioned Soul is joyned to the best pro∣portioned body, it is manifest, that such a man

also hath received a most happy lot in the distribution of gifts, For as much as the soul agrees with the body, in the disposition of Naturals, which agreement indeed is most hid, yet after some manner shadowed to us by the wise.

But to hasten to the Harmony of the Soul, we must inquire into it by those mediums by which it passeth to us (i. e.) by celestial bo∣dies and spheres, knowing therefore what are the powers of the soul, to which the Planets answer, we shall by those things, which have been spoken of before, the more easily know their agreements amongst themselves; For the Moon governs the Powers of Increasing and Decreasing; the phantasie and wits de∣pends on Mercury, the Concupiscible virtue on Venus, the Vital on the Sun; the Irascible on Mars; the Natural on Jupiter; the Re∣ceptive on Saturn; but the Will as the pri∣mum mobile, and the guide of all these powers at pleasure, being joyned with the superiour intellect, is always tending to good; which intellect indeed doth alwayes shew a path∣way to the Will, as a Candle to the Eye; but it moves not it self, but is the Mistresse of her own operation, whence it is called Freewill; and although it alwayes tends to good, as an object suteable to it self; yet sometimes

being blinded with errour, the animal po∣wer forcing it, it chooseth evill believing it to be good.

Therefore Will is defined to be a faculty of the intellect and Will, whereby good is chosen by the help of Grace, and Evill not assisting; Grace therefore which Divines call Charity, or infused love, is in the Will, as a first Mover, which being absent, the whole consent fals into dissonancy; More∣over, the soul answers to the Earth by sense, to the Water by Imagination, to the Aire by Reason, to the Heaven by the Intellect, and the soul goes out into a Harmony of them ac∣cording, as these are tempered in a mortall body.

The wise Plato knowing that the Harmo∣nious dispositions of bodyes and souls are di∣vers, according to the diversity of the com∣plexions of men, did not in vain use musical sounds and singings, as to confirme the Health of the body, and restore it being lost. So to bring the minde to wholsome man∣ners, untill they make a man suitable to the Celestiall Harmony, and make him wholy Ce∣lestiall; moreover there is nothing more effi∣catious to drive away evill spirits then Musicall Harmony (for they being faln from the Ce∣lestiall Harmony, cannot endure any true con∣sent,

as being an Enemy to them, but fly from it: Bodyes being but thick clouds to Souls, and there is no more difference be∣twixt a soul and an Aereal Genius, then there is betwixt a Sword in the scabbard and one out of it▪ and that a soul is but a Genius in the body, and a Genius a soul out of the body, yet the soul followes the temperature of the body, and is corrupted and rusted in it.

Chap. XIV. How the soul separates from the body; and is not stopt in the dead corps, as some would have it? how she can get out of the body, that her Ʋnion with her Aerial Vehicle may be very sudden as it were in a moment? how the soul may be loos∣ned and leave the body, and yet returne to it a∣gain by ointments: that souls departed communi∣cate dreams. Apparitions of bodies and unbodied Genii, Of Cap. Lap & Dr. Nic Culpeper ap∣pearing after death; How Naturall and Ordi∣nary it is for Genii to appear? Reasons to perswade the unprejudiced that ordinarily those apparitions that bear the shape and person of the deceased, are indeed the souls of them: That the soul is capable of an Aery and Aetherial bo∣dy,

as well as a terrestiall; and also of sense, pain, pleasure; Of the genious power of changing the temper: Of her Aereal Vehicle, and the shape thereof; That the vehicles of Genii have as much of soled corporeal substance in them as the bodies of them: That the naturall abode of souls departed after death is the Aire: How Daemons and separate Genii hear and see us at a vast distance, and whence it is that though they may so easily hear or see us, we may neither hear nor see them; Of the Touch, Smell, Taste, and Nourishment of Genii; How they are visi∣ble one to another: That they converse in a hu∣mane shape the better sort of them; the baser in Bestial; of the Igneous splendours of Genii; How they are made; That the external beauty of the Ge∣nii is according to the degree of the inward Ver∣tue of their minds? How Ghosts entertaine one another in the other world; of their conferences P••ilosophicall and politicall; Of their Religious exercises; Of the pastimes and recreations of the better sort; Whence the Aireal Genii have their food; Of the food and feastings of the better sort of Genii.

COncerning the Actuall and Locall Sepe∣ration of the soul from the Body, it is manifest to be understood of this Terrestiall Body, for to be in such a separate State, as to be where Body or Matter is, is to be out

of the world: The whole universe being so thick set with Matter, or body, that there is not to be found the least vacuity therein. The Question therfore is only, whether upon death the soul can passe from the Corps in∣to some other place; Belen and Salmanaz seeme, to arrest her there by that generall Law of Nature, termed the Law of immorta∣lity, whereby every thing is to continue in the same Condition it once was in, till some∣thing else change it; but the application of this Law, is very grossely unjust in this Case.

Mr. Owen and some other of the Presbyter Priests, wonder how the Soul can get out of the Body, being imprisoned and lockt up in so close a Castle. But these seem to forget both the nature of the soul, with the tenui∣ty of her Vehicle, and also the Anatomy of the body; for considering the Nature of the soul her self, and of matter which is a like penetrable every where, the Genius can pass through solid Iron and Marble, as well as through the soft Aire and Aether, so that the thicknesse of the body is no impediment to her; besides her Astreall Vehicles is of that tenuity, that it self can as easily passe the smallest pores of the body, as the light does Glasse, or the lightning the scabbard of a sword

without tearing or scortching of it; and lastly whether we look upon that principall seat of the plastick power the heart, or that of perception the brain: when a Man dyes, the soul may collect her self, and the small resi∣due of Spirits (that may haply serve her in the inchoation of her new Vehicle) either in the heart; whence is an easy passage into the Lungs, and so out of the mouth, or else in∣••o the head, out of which there are more doores open then I will stand to number. These things are very imaginable, though as invisible as the Aire, in whose element they are transacted.

How the soul may live and act separate from the body, may be easily understood out of what has been spoken, but that she does, de facto, there are but two wayes to prove it, the one by the testimony of History, the other by Reason; that of History is either of Persons perfectly dead, or of those that have been subject to Ecstasies, or rather to that height thereof, which is more properly called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, when the soul does really leave the body, and yet returne again; Of this latter sort are the Rosie Crucians, who Anoint their heads 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, with a Gummy Medi∣cine made of the Oyle of Ravens, Swallowes, Aether, Gold, Hony, Salt, Mercury, &c. and

this would loosen the soul and quit it from the body, and carry it up and down through the world, and shew it all things, whilst the body, lies Steaming and sweating, as if it were Purged with fire, &c.

But the passing of the soul out of the bo∣dy in sleepe, or ecstasie, may be sometimes a certaine disease, as well as that of the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, those that walk in their sleep▪ Now if it should happen that some such di∣stemper should arise in the body, as would very much change the vitall cognity thereof for a time; and in this Paroxcisme that other di∣sease of the Noctambuli should surprise the party; his Immagination driving him to Walk to this or that place, his Soul may very easily be conceived in this loosned condition it lies in, to be able to leave the body, and passe in the Aire, as other inhabitants of that Ele∣ment do, and act the part of separate Spi∣rits, and exercise such functions of the per∣ceptive faculty, as they do that are quite re∣leased from terrestriall matter; Only here is the difference, that that Damp in the bo∣dy that loosned the Union of the soul being spent, the soul by that Naturall Magick I have used to discourse of in my New Method of Rosie Crutian Phisick, will certainly return to the body, and unite with it again as firm

as ever, but no men but Rosie Crucians can passe out of their bodies, when they please.

The Example of the other sort, viz of the appearing of the Ghosts of Men after death, are so numerous and frequent in all mens ••o••••••s, that it may seem superfluous to particularise in any, This appearing is either by dreams or open visions, in Dreams as that which hapned 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to Julia the Queen; to whom an armed Knight suggested in her sleep, the death of Appolonius Tyaneus, and the comming again of her in∣chanted Servant Leonides the Second, her dear∣ly beloved; and it came to passe,

I will adjoyne only three examples or four of Visions, which are ordinarily called appa∣ritions of the Dead, as that of Nero (who af∣ter the Murdering of his Mother: was haun∣ted with Daemons, and Otho was pulled out of his bed by the Ghost of Galba: And a Maid that lived in the house with my Mother, one night was pulled out of her bed by one John Stringer, that a little before was killed by one Richard Evens, who loved this maid as well as he, and the maid, notwithstanding three doors being lockt fast, had the right side of her haire and headcloaths clean sha∣ved or cut away.

Such instances as these are infinite, I heard

wonderfull delightful Musick in the Air 100. miles from any Land, upon the twelfth of June, 1650. Afterwards a gentleman in our ••hip being a sleep at noon in the Cabin, was called for by a voice from the shore, which hayl'd our ship, few of us took notice of his Name; ••e was twice called for before any of our men could remember we had any such man aboard; at last he was waked and came upon the deck, and gave a signe that he attended to the Voice; but after giving expresse attention, a clear and distinct voice was heard from the shoare; which was the Desart Island of Chris∣ly in Turkey, uttering these words; Ed∣ward Walford, your Master Nicholas Sheldon is here, when you come into Italy ship speedily home, for your Mistress wishes for you: At his return he found all this to be truth, for his Master dyed about the houre of that day he heard the Voice.

And my Father Francis Heydon with one Mr. Blackmore in the year 1644. beheld the hand of Almighty God, with a sword drawn and shaking it over the West, it appeared wonder∣full glorious with part of the Arm, very fear∣full and furious, it was in its motion striking every way all that night, and a few dayes after they heard Essex and his Army were routed by the Angel of Almighty God: for

so they concluded, Rebellion was punish∣ed.

And one Captain Lap being merry at our house, told my Father and Mother, he would ne∣ver see them more untill the King came to his throne againe; and then he would requite their loves to him, if he lived, and if he dyed, yet he would come and sound a Trumpet unto them; which in truth he did at a garden doore, and then they re∣membred his words, and thought he was dead, as suddenly after they heard.

Another Example is of Mr. Doctor Nich. Culpeper, whose Ghost appeared to his Widdow, Alice Culpeper, and spake to her, in the lively Image of his deceased body, bidding her vindi∣cate him, for he was abused by some Bookesel∣lers; He appeared to a fellow in his house, named, Thomas Harrington, and gave him a paper, which is now published, wearing the title of Mr. Culpepers Ghost, giving seasonable advice to the Lovers of his Writings, and ••old by Peter Cole, in Corn-hill, neer the Royal Exchange, London; these Apparitions are really the souls of the Deceased, and no De∣vils, as some fondly conceive, as you may read in the Book.

Now the Genius in her Aerial Vehicle is ca∣pable of sense properly so called, and conse∣quently of pleasure and pain; for there is a

necessity of the resulting of sense from vital union of the Genius with any body whatso∣ever; and we may remember, that the im∣mediate instrument of sense, even in the earthly body, are the spirits; so that there can be no doubt of this Truth. And plea∣sure and pain being proper modifications of sense, and there being no body but what is passible, it is evident that these Vehicles of aire are subject to pain as well as pleasure, in this Region, where ill things are to be met with as well as good.

And there is as much matter or body in one consistency as another; As for example, There is as much matter in a Cup of Aire, as in the same Cup filled with Water, and as much in this Cup of Water, as if it were filled with Lead or Quicksilver, which I take notice of here, that I may free the imagination of men from that ordinary and Idotick misap∣prehension, which they entertain of Spirits that appear; as if they were as evavid and devoid of substance, as the very shadows of our bodies, cast against a Wall, or our Images reflected from a River or Looking-glasse, and therefore from this Errour, have given them names accordingly, calling the Ghosts of men that present themselves to them. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 & Ʋmbrae, Images and Shades. The which, the

more visible they are, they think them the more substantial, fancying that the Aire is so condensed, that there is not onely more of it, but also that simple there is more matter or substance, when it appears thus visible, then there was in the same space be∣fore: And therefore they must needs con∣ceit that death reduces us to a pittifull thin pittance of being; that our Substance is in a manner lost, and nothing but a tenuous reek remains, no more in proportion to us, then what a sweating Horse leaves behinde him, when he Gallops by in a frosty morn∣ing; which certainly must be a very lamen∣table consideration to such as love this thick and plump body, and are pleased to consider how many pounds they out-weighed their neighbour the last time they were put in the Ballance together.

But if a kinde of dubious transparency will demonstrate the deficiency of corporeal substance, a Pillar of Chrystal will have lesse thereof, then one of Tobacco smoake; which though it may be so doubtfull and evanid an object to the Eye, if we try it by the hand, it will prove exceeding solid: As also these Ghosts, Genii, or unbodied Souls, call them which you will, that are said to appear in this manner, have proved to them that

have touched them, or have been touched by them. For it is a thing rediculous and un∣worthy of an Astronomer, Astrologer, Geoman∣cer or Phylosopher to judge the measure of corporeal matter, by what it seems to our sight; for so Ayre would be nothing at all; or what it is to our handling, or weighing of it; for so indeed a Cup of Quickesilver would seem to have infinitely more matter in it, then one filled with Aire onely, and a ves∣sel of Water less when it is plunged under the Water in the River, then when it is carried in the Ayre; but we are to remember, that let matter be of what consistency it will, as thin & pure as the flame of a Candle; there is not lesse of corporeal Substance therein, than there is in the same dimensions of Silver, Lead or Gold.

Seeing its demostrated that Genii have solid bodies, and the place of the Soul or Genius abode is the Aire, and the Vehicles of the Genii or Souls deceased is the Aire; nor can the Souls Vehicle be incommodated by storms of Winde; and yet Rain, Haile, Snow and Thunder will incommodate her lesse: For they passe as they doe through other parts of the Aire which close again imediate∣ly, and leave neither wound nor scare be∣hinde them: Wherefore all these Meteors

Mr. John Gadbury speaks of, may in their mediocrity be a pleasure to her and refresh∣ment; and in their excesse no long pain, nor in their highest rage any destruction of Life at all: From whence we may safely conclude, that not onely the upper Region, but this lower also, may be inhabited both by the deceased Souls of Men and by Daemons. And though we cannot see these Aerial Spi∣rits, yet they may not misse of seeing us; and that it may be, from a mighty distance, if they can transform their Vehicle, or the Organ of sight, into some such advantage∣ous Figure, as is wrought in Dioptick Glasses, which power will infinitely exceed the con∣tracting and dilating of the pupill of our Eye; which yet is a weaker and more defe∣ctitious attempt towards so high a privi∣ledge as we speak off; which notwithstand∣ing may seem very possible in spirits, the same may be said of their hearing: For the same principle may enable them to shape themselves Organs, for the receiving of sounds, of greater Art and Excellency, than the most accurate acconstick we read of, or can excogitate: Wherefore it is a very childish mistake to think that because we do not every day see the shape, nor hear the discourse of Spirits, that they neither hear

nor see us: For soft bodies are impressible by hard ones, but not on the contrary; as mel∣ted wax will receive the signature of the seal, but the seal is not at all impressed upon by the Wax. And so solid a body will stop the course of Aire, but the Aire will not stop the course of a solid body, and every inconside∣rable terrestrial consistency will reflect light, but light scarce moves any terrestrial bo∣dy out of its place, but is rebounded back by it; that therefore that is most tenuious and thin is most passive; and therefore if it be once the Vehicle of sense, is most sensible whence it will follow, that the reflection of light from Objects being able to move our Organs that are not so fine, they will more necessarily move those of the Genii, and at a greater distance; but their bodies being of Diaphanous Aire, it is impossible for us to see them, unlesse they will give themselves the trouble of reducing them to a more terre∣striall Consistency, whereby they may reflect Light; nor can we easily hear their ordinary speech, partly because a very gentle Motion of the Aire will act upon their Vehicles, and partly because they may haply use the finer and purer part of that Element in this Exer∣cise, which is not so fit to move our sense: and therefore unlesse they will be heard da∣tâ

operâ, naturally that impresse of the Aire in their usuall discourse can never strike our Organ.

And that we may not seem to say this for nought, that they will have hearing as well as seeing, appears from what I have intima∣ted above, that this faculty is ranged near the Common Sensorium in the Vehicle, as well as in that of sight; and therefore the Vehicle being all Aire, such percussions of it as cause the sence of sound in us, will necessarily do the like in them; but more accurately, hap∣ly if they Organize their Vehicle for the pur∣pose, which will answer to the arrection of the ears of animalls, for the better taking in the sound.

And they have the sense of touch, else how could they feel resistance, which is ne∣cessary in the bearing of one body against another, because they are impenetrable? And to speak freely, my thoughts, it will be a very hard thing to disprove that they have not something analogicall to Smel and Taste, which are very neare of kin to Touch proper∣ly so called. For Fumes and Odours passing so easily through the Aire, will very Naturally insinuate into their Vehicles also: which fumes, if they be groser and humectant, may raise that Diversification of touch, which we

Mortalls call Tasting: if more subtle and dry, that which we call Smelling, which if we should admit, we are within modest bounds, as yet in Comparison of others: as Cornelius Agrippa, who affirms down right that the Arial Genii are Nourished, and Car∣dan sayes so too, and some of them get into the bodyes of Animalls to batten them∣selves there in their blood and spirits, which is also averred by Zadich, who tells us that the purer sort of Genii are Nourished by draw∣ing in the Aire, as our spirits are in the Nerves and Arteries, & that other Genii of a courser kinde, suck in moisture, not with the mouth as we doe, but as a sponge does water: and Almadir Writes concerning the Zabii, that they eat of the blood of their Sacrifice, be∣cause they thought it was the food of the Daemons they worshipped, and that by eat∣ing thereof, they were in a better capacity to communicate with them, which things if they could be believed, that would be no such hard Probleme concerning the bodies of Spirits and Souls departed.

It is certain that Genii and Ghosts of Men, have the sence of Hearing, Seeing and Touching and not improbably of Smelling and Tasting, which faculties being granted, they need not be much at a losse, how to spend their

time, though it were upon externall objects: all the Furniture of Heaven and Earth, be∣ing fairly exposed to their view; they see the same Sun and Moon that we do, behold the persons and converse of all men; and if no speciall Law inhabite them, they passe from Town to Town, and from City to City as Hyprocrates also intimates.

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There is nothing that we en oy but they may have their fees out of it; fair fields, large and invious Woods, pleasant Gardens, high and healthfull Mountains, where the purest gusts of Aire are to be met with, Christall Rivers, Mossy Springs, solemnity of Entertainments, Theatrick Pomps and Sheaves; publick and private dis∣courses, the Exercise of Religion, whether, in Temples, Families, or hidden Cells, They may be also (and haply not uninterressed) specta∣tors of the glorious and mischeivous hazards of Warr, whether Sea Fights or Land Fights; besides those soft and silent, though some∣times no lesse dangerous, combats in the Camps of Cupid; and a thousand more parti∣cularities, that it would be too long to reck∣on up, where they haply are not meer specta∣tors, but abettors, as Cardan Writes: Like old men or Country Parsons that are past Wrest∣ling, pitching the Bar, or playing at ••udgels

themselves, yet will assist and abet the young men of the parish at those Exercises. So the Souls of men departed, though they have put off, with the body, the capacity of ordinary functions of humane life; yet they may assist and abet them, as pursuing some designe in them; and that for evill or good, according as they were affected themselves, when they were in the ••ody.

And whatsoever is the custome and desire of the Genius in this life, that sticks and ad∣heres to her in that which is to come, and she will be sure, so far as she is capable, either to act it, or to be at least a spectatour and a∣bettour of such kinde of actions; and the better sort of Souls, who having left the bo∣dy, are ipso facto made Genii instead of men; that besides the peculiar hapinesse and blisse they reap thereby to themselves, they are ap∣pointed by God, and have a mission from him, to be Overseer of humane affaires: but that every Genius does no•• perform every Office, but as their natural inclination and customes were in this life, they exercise the like in some manner in the other: And Tri∣temius therefore will have Aesculapius to pra∣ctise Physick, and Belen is his Authour (who sayes) Hercules is to exercise strength; Plato his Phylosophy, Amphilocus to Prophecy, Pytha∣goras

to teach the mistery of the Tetractis, Ae∣sop to tell tales, Castor and Pollux to Navigate, L. Lamius, Coelius, Tubero, Confidius, Gabrenus, T••ndorus, Palacy, Thalia being dead, were rai∣sed to life again; so was Virgil, Jason, and a Spanish Earle; and these Genii will assist mor∣tals to raise and revive the dead they say.

Thus we read in Histories, many were by Physitians and Rosie Crucians raised from death again, as Juba and Xanthus, Phylostratus, Aba∣vis, Tillo, Tai cum veu huamti, Apollonius, the Tyanean, Zar••la and Enoch were by the herb Dragon-wort, Oyle of Gold, mixt with a medicine made of Honey revived: Now Minos has Com∣mission in the other world, and is assigned to hear Causes, and Achilies to War.

And there are thirty thousand immortal Genii living on the Earth, which are the kee∣pers of mortal Men, who that they might observe Justice and mercifull deeds, having cloathed themselves with Aire, go every where on the Earth: For there is no Prince nor Potentate could be safe, nor any Woman continue uncorrupted, no man in this vally of ignorance could come to the end appoin∣ted by God, if good spirits did not secure us; or if evill spirits should be permitted to sa∣tisfie the wils of men.

As therefore amongst the good Genii, there is a proper Keeper or King, deputed to every one, corroborating the spirit of the man to good; so of evill Spirits; there is sent forth an Enemy, ruling over the flesh, and desire thereof; and the good spirit fights for us, as a preserverer against the enemy and flesh: Now man betwixt these contenders is the middle, and left in the hand of his own counsel; to whom he will give victory; we cannot therefore accuse Angels, if they doe not bring the Nations intrusted to them to E∣piscopal Government, and the knowledge of the true God, to true piety, and suffer them to fall into Errours and Anabaptisme, perverse worship and Presbytery; but it is to be imputed to themselves, who have of their own accord declined from the right path, adhearing to the spirits of Errour, giving victory to the Devill: For it is in the hand of Man to ad∣hear to whom he please, and overcome whom he will; by whom, if once the Enemy, the Devill be overcome, he is made his servant, and being overcome, cannot fight any more with another, as a Wasp that hath lost his sting

And these spirits appear va••iously clad, some like beautifull Virgins, others like valiant Warriours, with their Helmets, and plumes of

Feathers; as Achilles did to Appolonius; and Eugenius Theodidactus, speaking of Genii or Separate soules, make them all to appear in humane shape, as you may read in these ver∣ses; where he and his fellows are going to converse with them, and thus he sayes they carryed him.

To Babylon my swift course I apply, Where once arriv'd, I chance to east my eye On a Caldean grave, but in his Art Miraculous, compleat in every part; His haire mixt white, his beard both full and long Of venerable aspect, (for i'le not wrong, His presence) and to tell you true his Name Mythrobarzanes: Ʋnto him I came, Humbly entreating, but with much ado, My earnest suit he would give ear unto; Though I then promised him sufficient hire To path the way, I did so much desire; At length he yeilds, then instantly new coyns me, And for full five and twenty days enjoyns me Just as the Moon (as near as I can guesse) Begins to Bath her self in Euphrates, To wash with her, each morning early then, He to a place conducts me, where and when I must expose me to the Suns uprise; When mumbling to himself in a strange guise,

A tedious deal of Stuff (but bad or good I knew not, for no part I understood) As foolish Cryers I have known, so he Speak at high speed, his Volu'ble tongue was free Without deliberate period, not a word Certain, or least distinction did afford: It seems he'invok'd some dead Ghost to the place That charm being done, he strook thrice on the grasse, So brought me back again without more let Turning his eye upon no man he met. Our food was onely Mast dropt from the Oke, We had to drink when thirst did us provoke, Milk, Wine with Honey mixt (a liquor good With Water new drawn from Choaspes flood, Saving the grasse, we had no other Bed. Our bottles and our scrips thus furnished, And we so victualled, in the dead of Night To Tygris flood he guided me forth right, There I was washt again and dryde) a Brand He kindled then, such as I understand They use in purging Sacrifice; then takes Ʋp a Sea Onion, and of that he makes (With like ingredients) a most strang confection Mutt'ring again, for more safe protection His former, antic verse, inchanting round The circled place in w^ch we then were bound, And next he compast me with many a charm, Least I from fearfull Spectors should take harm▪

Then brought me back, having made preparation In the Nights last part, for our Navigation; An Exercised robe (such as the Medes Are us'd to weare) he then puts on, and leads Me to his Wardrobe, and there furnisht me With this disguised habite that you see, Namely a Lyons skin, a club and lyre, Charging me, that if any should desire To know my Name, I and by no means should say, I was Eugenius, and my self betray: But either the faire-spoken man Ulysses, Cromwell, or the great club-man Hercules. Mythro Resolve me yet more plainly friend where came This forraign habit with thy change of name Eu. Ile make't perspicuous, Thus much he intended If I like those who living had descended Before our times, my self could truly shape; I might perhaps th' inquisitive eyes Escape Of Eacus, and so have free admission In a known habit, without prohibition.

The day appear'd, the lake we having entred And through a glomy vault our selves adventred For he had all things ready there, the Barge, The Sacrifice, the mixt Wine, and the charge Of each concealed mystery that needed; All these being safely stow'd, we next proceeded To place our selves, both full of tears and sad; Yet through the flood we gentle passage had,

And in short space to a thick Wood we came, Much like a wildernesse, and in the same A lake, in which deep Euphrates is hid, That likewise past as our occasions bid, We anchor'd in a Region, where we view'd Nothing but Trees, darkness and solitude. Where landing (for my guide conducted still) We dig a pit first, then fat Sheep we kill, place: And with their luke-warm blood besprinkle the Now the Chaldean after some smal space, Kindles again his brand, whispers no more, But with a clamorous voice aloud 'gan rore, And invocates those Daemons, such as we Call Paenae, Erinnes, Tochot & Mild maegeles; Who in the Night hath power next Proserpine; And with their dreadfull names doth interline Words, many syllabl'd, of obscure sense, Barb'rous, absurd deriv'd I know not whence; These spoke confusedly, Crannies appear'd, Through which the hidious yelling throats were heard Of Cerberus, ev'n Orcus seem'd to shake And frighted Pluto, in his Throne to quake: Straight many places to be gaz'd upon Lay ope to us, as Perephlegeton, With many spacious Regions▪ Sinking next, Stern Rhadamant, with terrour almost dead Now from his Kennel, where the Dog lay spread, Cerberus rous'd himself and barkt; when I This Harp into mine hand took instantly,

And with my voice and strings such measure kept, The cur was charm'd, therewith sunk down & slept: When to the Lake for waftage we were come, No passage we could get for want of room, The Barge had her full frieght of wretched souls, In which was nothing heard save shrieks & houls; For all these Passengers had wounded been, Some in the breast, some in the thigh and skin; And in some one or other member; all These in a late fought battle seem'd to fall: But Excellent Ess••x when he saw me clad In these rich Lyons spoiles, a great care had To have me plac'd unto mine own desire; Then wafted me without demanding hire, Mistaking me for Cromwell. And when▪ We toucht the shore, he was so kinde agen, As point us out the way Black darknesse now Involv'd us round, neither discern'd I how To place one foot; but catch hold of my guide, And follow'd as he lead, us fast beside (Through which we past) a spacious medow was More full of daffodilies than of grasse: Here many thousand bodies of men dead With humming noise were circumfus'd and spread Still following us; On still we forward trudge, Ʋntill we came where Minos sate as Judge In a sublime tribunal; on one hand The pains and furies, and the tortures stand,

With the evill Genii: On the opposite side Were many pris'ners brought, in order ty'de With a long Cord; and these were said to be Accus'd for killing of the King, by crueltie. And Bauds, Baliffs, Cutthroats, Lyllians & such As in their life time had offended much; And of these a huge rable. Now a part from these appear'd, with sad and heavy heart, Rich men and Usurers, migre lookt & pale, Swoln-bellyed, gouty-legg'd, each one his gaile About him had, being fastned to a Beame, Barr'd and surcharged with the weight extream Of two main pondrous talents of old Iron: Now whilest these pris'ners Minos Seat inviron We standing by, &c.

Thus have I shewed that Genii converse in humane shape, yet they are sometimes visi∣ble to us, under some Animal shape, which questionlesse is much more difficult to them then that other visibility is: But this is also possible, though more unusuall by farr, as being more unnaturall. For it is possible by Art to compresse Aire so, as to reduce it to visible oparity, and has been done by some of my Pupiles; the Aire getting this oparity by squeezing the Globuli out of it: which though the separate Souls and Spirits may do by that derective faculty, yet surely it would be ve∣ty painfull. For the first Element lying

bare, if the Aire be not drawn exceeding close, it will cause an ungratefull heat: and if it be, as unnaturall a cold: and so small a moment wil make the first Element too much or too little, that it may haply be very hard at least for these inferiour spirits, to keep stedily in a due mean. And therefore, when they appeare, it is not unlikely but that they soak their Vehicles in the vaporous glutinous moisture the Rosie Crucians speak off, that they may become visible to us at a more easy rate, and alwayes the better sort appeare in humane shape.

As it is likely also that those 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 th••se Igneous splendours Artesius make mention of (as the end and scope of these wicked wretches; he describes) often u∣sed were coloured according to the more or lesser ferulency of the Vehicle of the Daemon that did appeare in this manner, viz. in no personall shape, but by exhibiting a light to the eyes of his abominable spectators and adorers, which, I suppose he stirred up with∣in the Limits of his own Vehicle; the power of his will and Immagination, commanding the grosser particle of the Aire and terrestriall vapours; together with the Globuli, to give back every way, from one point to a certain ••ompasse, not great, and therefore the more

easy to be done. Whence the first Elem••nt lies bare in some considerable measure, whose activity cannot but lick into it some particles of the Vehicle that borders next thereto, and thereby exhibit, not a pure Starr-light (which would be, if the first ele∣ment thus made naked or uncloathed, and in the midst of pure Aire, were it self un∣mixt with other matter) but the ferulency of those parts that it abrades and converts into fewel, and the foulnesse of the Ambient Vehicle through which it shines, makes it look red and fiery like the Horizontall Sun, seen through a thick throng of vapors, which Fiery Splendour may either onely slide down a∣mongst them, and so passe by with the mo∣tion of the Daemons Vehicle, which Cardan seems also to aime at; or else it may make some stay and discourse with them it appro∣ches, according as I have heard; some Nar∣rations out of Jamblious; the reason of which lucid appearances being so intelligible out of Phioates the Indian Prince and the Rosie Crucian Philosophy; we need not conceipt that they are nothing but the prestigious de∣lusions of Fancy and no reall object, as the Learned Mr. John Gadbury and Mr. John Boo∣ker would have them; it being no more un∣competible to Daemon to raise such a light in

his Vehicle, and a purer then I have described, then to a wicked man to light a Candle at a tinder box.

For though there be neither lust, nor dif∣ference of sex amongst these Genii (whence the kindest commotion of minde will never be any thing else, but an exercise of intel∣lectuall love, whose object is vertue and beauty;) yet it is not improbable, but that there are some generall strictures of discri∣mination of this beauty into Masculine and Faeminine: partly, because the temper of their Vehicles may encline to this kinde of pulchri∣tude rather then that; and partly because se∣veral of these aerial spirits have sustained the difference of sex in this life; some of them here having been Males, others Females: and therefore their History being to be continu∣ed from their departure hence, they ought to retaine some Character; especially so ge∣nerall a one, of what they were here; And it is very harsh to conceit, that Frost will meet Mr. Lilly's Wife in the other world, in any other forme then that of a Woman: Although not with so much pleasure there as here; Whence a necessity of some slighter distinction of habits, and manner of wea∣ring their haire will follow, which dresse, as that of the Masculine Mode, is easily fitted to

them by the power of their will and imma∣gination.

Now the immediate instrument of the soul in this life is the spirits, which are very con∣generous to the body of Angels, and that all our passions and conceptions are either sug∣gested from them, or imprest upon them; he cannot much doubt, but that all his faculties of Reason, Imagination and Affection, for the generall, will be in him in the other state, as they were here in this, namely that he will be capable of Love, of Joy, of Grief, of Anger; that he will be able to imagine, discourse, to remember, and the rest of such oppera∣tions as were not proper to the fabrick of this earthly body, which is the officine of death and generation.

And the Animall life is as essentiall to the Soul as Union with a body, which she is ne∣ver free from; it will follow, that there be some fitting gratifications of it in the other World. And none greater can be immagi∣ned then sociableness and personall compla∣cency, not only in the rationall discourses, which is so agreeable to the Philosophical Inge∣ny, but innocent pastimes, in which the Mu∣sicall and Amorous propension may be also re∣created. For these three dispositions are the flower of all the rest, as Swarez has some∣where

noted: and his reception into the o∣ther world is set out by Sabrinus.

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Id Est.

Now the blest meeting you arrive unto O th' airy Genii, where soft winds do blow, Where friendship, love, and gentile sweet desire, Fill their thrice welcome guests, with joys entire; Ever s••pply'd from that immortall spring; Whose streams pure Nectar from great Jove do bring Whence kinde converse and amorous Eloquence, Warms their chast minds into the highest sense Of Heavenly Love, whose mystries they declare 'Midst the fresh breathings of the peacefull Aire.

Now this Blisse the fancy consults with, the first exemplar of beauty, intellectuall love and vertue, and the body is wholy obe∣dient to the immagination of the minde, and will to every Punctilio yield to the im∣presses of that inward patterne; nothing there can be found amiss, every touch and

stroake of motion and beauty being convey∣ed from so Judicious a power, through so de∣licate and depurate a Medium. Wherefore they cannot but enravish one anothers Souls, while they are mutual spectators of the perfect pulchritude of anothers persons, and comely carriage, of their gracefull Dancing, their melo∣dious Singing and playing, with accents so sweet and soft, as if we should imagine the Aire here of it self to compose lessons, and send forth Musicall sounds without the helpe of any terre∣striall instrument. These and such like passe∣time as these, are part of the happinesse of the best sort of the Aireall Genii.

The food of the bad Genii is vaporous Aire, formally made up into dishes by the power of immagination upon their own Vehicles, first dabled in some humidities, that are the fittest for their designe, which they change into the forme of viands, and then withdraw when they have given them such a figure, co∣lour and consistency, with some small touch of such a Sapour or Tincture.

But these superiour Daemons, which in∣habit that part of the Aire, that no storm nor tempest can reach, need be put to no such shifts, though they may be able in them as the other: For in the tranquility of those upper Regions, that promus Condus of the U∣niverse,

the spirit of nature may silently send forth whole Gardens and Orchards of most de∣lectable fruits and flowers of Aquilibrious pondo∣rosity to the parts of the Aire they grow in, to whose shape and colours the transparency of these plants may add a particular lustre, as we see it is in precious Stones. The very soile is transparent, in which you may trace the very roots of the Trees of this superiour Paradice with your Eyes, and not offend them; see this Opake Earth through it: Nay the Sapheric Earth, bounding your sight with such a white splendour, as is discovered in the Full Moon, with that difference of brightnesse, that will arise from the distin∣ction of Land and Water; and if you will re∣create your palates, may taste of such fruits, as whose natural juice will vie with their no∣blest extractions and Quintessences. For such certainly will you there finde; the blood of the Grape, the Rubie coloured Cherries, and Nectarinesse; and if for the compleating of the pleasantnesse of these habitations, that they may look lesse like silent and dead soli∣tude, you meet with Birds and Beasts of curi∣ous shapes and colours, the single accents of whose voyces are very gratefull to the eare, and the va∣rying of their Notes perfect the Musical Har∣mony, &c.

Chap. XV. That there is a Political Order and Laws amongst the Aiery Daemons; That this Chain of Go∣vernment reaches down from the highest Aetherial powers, through the Aerial to the very Inhabitants of the Earth; the pe∣culiar feature and individual Character of the Aerial Vehicle; The retainment of the same name: How to finde the Names of Genii: A Table: What kinde of punishments the Aerial Officers inflict upon their Malefactours? What mischeif men may create to themselves in the o∣ther World by their zealous mistakes in this, the unspeakable torments of Conscience, worse than death, and not to be avoided by dying: Of the spirit of Nature, what it is? That the sympa∣thy betwixt the Earthy and Astral body ar∣gue its existence; The roundnesse of the Sun and Stars prove it: An absolute demonstration of the existence of the Spirit of Nature, its grand Office of transmitting souls into rightly prepared matter: Of the seldome appearing of Spirits; Of the tragical pompe and dreadfull preludes of Death, with some corroborative considerations against such sad spectacles: What may befall the Genius, and the hazards she runs after this

life; whereby she may again become obnoxious to death: That the Aethereral Vehicle instates the Genius in the everlasting blisse and hap∣pinesse, &c.

I Shall next speak to you of the Policy of the Aiery Genii, concerning which, that in ge∣neral there is such a thing among them, I have proved in my Idea of the Law, the second Book, to be the most assuredly true in it self, and of the most use to us to be perswaded of; to know their particular Orders and Customes is a more needlesse curiosity: But that they doe lie under the restraint of Go∣vernment, is not onely the opinion of the Py∣thagorians (who hath even to the nicity of Grammatical criticisme, assigned distinct names to the Law, that belongs to these three distinct ranks of beings, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, calling the law that belongs to the first 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the second 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and the third 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but it is also the easie and obvious suggesti∣on of ordinary Reason, that it must needs be so, and especially amongst the Aerial Ge∣nii in these lower Regions, they being a mixt rabble of good and bad, wise and foolish, in such a sense we may say, the inhabitants of the earth are so; and therefore they must naturally fall under a Government, and sub∣mit

to Law, as well and for the same Rea∣sons as men do. For otherwise they can∣not tollerably subsist, nor enjoy what rights may some way or other appertain to them, for the souls of Men deceased and the Daemons, being endued with corporeall sense, and therefore capable of pleasure and paine, and consequently, of both injury and punish∣ment, it is manifest, that having the use of reason, they cannot faile to mould them∣selves into some politicall forme or other, and so to be divided into Nations and Provinces, and have their Kings, Princes, Dukes, Earles, Lords; Knights, Esquires, and Officers of State, Judges, Serjeants, Counsellors, Recorders, Secon∣daryes, Phillizers, Prothronitores, Barresters Clerks, Atturneys, Solicitors, Justices of Peace, Constables, Head Borrowes and all others, to the very lowest and most abhorred Executioners of Ju∣stice Bayliffs, &c.

Which invisible Government is not Circum∣cised within the compasse of the Aiery Regi∣ons, but takes hold also of the Inhabitants of the Earth, as the Government of men does on severall sorts of Beasts, and the Etherial pow∣ers also have a right & exercise of Rule over the Aiereall; whence nothing can be com∣mitted in the world against the more indis∣pensible Laws thereof, but a most severe and

inevitable punishment will follow: every Nation, City, Family and Person, being in some manner the Peculium, and therefore in the tutellage, of some invisible power or o∣ther, as I have afore spoken of:

It is not impertinent to my purpose, to take notice also, that the naturall and usu∣all figure of the Souls, Aerial Vehicle bears a Harmonious resemblance with the feature of the party in this life; it being most obvi∣ous for the plastick part (at the command of the will, to put forth into personall shape) to fall as near to that in this life, as the new State will permit, with which act the spirit of nature haply does concurr, as in the Fi∣guration of the Faetus: but with such limits as become the Aerial Congruity of life, which I said before; as also how the proper Idea or Figure of every Soul (though it may defect somthing by the power of the parts, Imagina∣tion in the act of conception, o•• Gestation yet may return more neare to its peculiar semblance afterwards, and so be an uncon∣cealable note of indivisibility.

In the Flesh there is three thousand An∣gels that keep and preserve mortall men (as I said in the last Chapter) their names you shall finde by this Table following entring with some sacred, Divine or Angelicall name,

in the collumn of letters descending: by taking those letters which you shall finde in the common Angels under the Stars and Signes: which being reduced into order, you will finde the name and nature of your good Angell; by the example of my Nativity, I shall name some for example sake, viz. Mal∣hircel, Monadel, Chavakiah, Lehahiah, Jehujah, Ʋasariah, Lerabel, Omael, Reijel,) Seehiah, Je∣rathel, Haajah, Nithhaiah, Hahuiah, Melahel, Jejajel, Nelchael, Pahaliah, Leuviah, Ʋehuiah, Jeliel, Sirael, Elenuah, Mahasiah, Lelahel, A∣chacah, Cahethel, Haziel, Aladiah, Lauiah, Ha∣hajah, Mebahel, Haziel, Hakimiah, Caliel, Aniel, Rehael, Sealiah, Ariel, Asaliah, Imamiah Na∣nael, Nithael, Mebahiah, Poiel, Nemamiah, Ha∣rarel, Nizrael, Ʋmabel, Jahhel, Anavel, Mehe∣kieh, Damabiah, Eivel, Meniel, Habuiah, Jiba∣miah, Mumiah, Hajajel, &c. And there be three thousand Daemons, in the worst sense that seek whom they may devoure, its neces∣sary, now for your better understanding these things; that you read my Temple of Wisdome being a book of Geomancy, Astrology and Telesmes.

For you must know that every man hath a three fold good Daemon, the first is holy, the o∣ther is of the Nativity, and the other is of the Profession the holy Daemon, is assigned to the Rationall Soul by the Idea,

Dark∣ness	☽ ♋	☿ ♊ ♍	♀ ♉ ♎	☉ ♌	♂ ♈ ♏	♃ ♐ ♓	♄ ♑ ♒	Love
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x ש φ	נ	ם	ל	כ	י	ט	ח	ב b
v ר ν	ש	ר	ק	צ	פ	ע	ס	γ ב c
t ק τ	ו	ה	ד	נ	ב	א	ת	δ ד d
s צ σ	ח	ל	כ	י	ט	ח	ז	ε ה e
r פ	ר	〈☐〉〈☐〉	צ	פ	ע	ס	נ	ζ ו f
q ע π	ה	ד	נ	ב	א	ת	ש	η ז g
p ס ο	ל	כ	י	ט	ח	ז	ו	θ ח h
o נ ξ	ק	צ	פ	ע	ס	נ	ם	ι ט i
n ם ν	ד	נ	ב	א	ת	ש	ר	χ י k
m ל μ	כ	י	ט	ח	ז	ו	ה	λ כ l
l כ λ	צ	פ	ע	ס	נ	ם	ל	μ ל m
k י χ	נ	ב	א	ח	ש	ר	ק	ν ם n
i ט ι	י	ט	ח	ז	ו	ה	ד	ξ נ o
h ח θ	פ	ע	ס	נ	ם	ל	כ	ס p
g ז η	ב	א	ח	ש	ר	ק	צ	π ע q
f ו ζ	ט	ה	ז	ו	ה	ד	נ	פ r
e ה ε	ע	ס	נ	ם	ל	כ	י	σ צ s
d ד δ	א	ת	ש	ר	ק	צ	פ	τ ק t
c נ γ	ח	ז	ו	ה	ד	נ	ב	υ ד v
b ב	ס	נ	ם	ל	כ	י	ט	φ ש x
a א α	ח	ש	ד	ק	צ	פ	ע	χ ח z
Hatred	♄ ♑ ♒	♃ ♐ ♓	♂ ♈ ♏	☉ ♌	♀ ♉ ♎	☿ ♊ ♍	☽ ♋	Light

of God, through the Starrs and Planets, and this doth direct the life of the soul, and doth alwayes put good thoughts into the minde, being alwayes active to illuminate us, and if you would know his Name, you must enter the line of Light: For by this Spirit you may a∣void the Malignity of a fate, and the Genius of the Nativity, doth descend from the disposition of the Anima of the world, & from the Circuit of the Stars, which were powerful in his Nativity, and when the soule comes down from Al∣mighty God, into the body, it doth out of the Quire of Angels, naturally choose a preserver to it self, & not onely choose this guide to it self, but hath that willing to defend it. This being the Executor and Keeper of the life, doth help it to the body, and takes care of it, being communicated to the body, and helps a man to that very Office, to which the Coe∣lestials have deputed him being born of men Genii.

For when you have found the names as Au∣thors, Teach and Write, you will easily finde the Angels that Governs that name; For Jupiter and the Sun signifies John; Mer∣cury and Mars, Matthew; the Sun Stephen; if the Sun be principal significator, James; if Laetitia, Abraham; if the Moon and Mercury, Si∣mon, if Tristitia, Benjamin; if Jupiter and Sol,

Clement, Rubacus, Cornelius; if Mercury, Charls, Albus, Daniel; Mercury and Saturn, Edmund, Fortuna Minor, Escanius; if Aries, Edward; Sa∣turn and Venus, William; Mars and Sol, Robert Taurus, Joseph, Mars and Sol, Peter; Caput Dra∣conis, Giles; Gemini, Philip; Fortuna Major, Francis; Mars, Anthony; Cauda Draconis, Hen∣ry; Sol and Mercury, Benjamin; Cancer, Gideon, Puella, Jacob; Jupiter and Saturn, Thomas; Leo, Paul, Buer, Kenelme; Sol, Roger; Virgo, George, acquisitio, Michael; Libra, Leonard; Saturn and Sol, Gregory, Amissio, Nicholas; Scorpio, O∣liver; Sol and Saturn, Andrew via Petalinus; Sagitarius, Quintilliam; Moon and Sun, Hercu∣les, Carcer, Ralph; Capriconus, Sampson; Moon and Saturn, Nicholas, Populus, Tristram; Aqua∣rius, Eustace; Jupiter and Sun, Richard; Pisces, Jonathan; Conjunctio, Bernard: Note also, a∣mong the Planets, Signes and Figures of Geo∣mancy, that any name may be found out be∣sides those which we have written, according the Planets, Signes and Figures you finde upon the Angles; And Laetitia may signifie Adam, as if the corners of the Figure consent, and so of the rest, as you may see by the Numbers of Figures and signes in my Temple of Wisdome.

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To understand this, you must according to the experienced Rules of Authors, see your significator or significators of the party en∣quired of; whether he be Angular or no, and whether he be in Aspect with any Planet or Figure; and as of the one, so must under∣stand both; and if there be no Aspect, then consider whose Dignities he is in; As for ex∣ample, Let us admit Sol Lord of the seventh, and significator of Theft, or what you en∣quire after, and he in the Dignities or Aspect of Saturn, I should then say the parties name is Andrew.

Now you know how to finde the name of all things, any party by Geomancy and Astrology, if you would next know the name of his Ge∣nius you must they say, as is proved by expe∣rience, know the Genius of the Planet or Star, which is Lord or Lady of Birth, or chief in the Figure of Geomancy', or hath most dig∣nities or from that into whose house the moon was to enter, after that which at the birth of the man it doth retain: some finde it from

the Sun and Moon, some from the Angles; some fortifie the Eleventh house with a good Planet Figure, and get a Genius, which there∣fore they call a good Demon; but an evill Genius from the Sixth.

Now you must note every signe in 30. de∣grees, and what Letter you finde upon the first Degree of Aries, fals upon the second de∣gree of Taurus; and if the Letters be not com∣pleat, you must add some name of Divine Omnipotency, as Os, El. Jod, On Jah, &c. but the name Ell, because it imports power and virtue; is therefore added not onely to good but bad spirits; for neither can evill spirits either subsist, or do any thing without the virtue of El God; and you must observe the Harmony of the Signes, Planets, Stars ••nd Figures of Geomancy.

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1	2	3	4	5	6	7
A	B	C	D	E	F	G
8	9	10	11	12	13	14
H	I	K	L	M	N	O
15	16	17	18	19	20
P	Q	R	S	T	V
21	22	23	24	25	26	26
W	X	Y	Z	El	Ris	O••
28	29	30
Jah	On	Jod••

Now B. is attributed to the first degree of Taurus, C. to the first of Gemini, D. to the first of Cancer, and E. to the first of Leo, &c.

And if you enter the left-hand it is for evill you will finde the name of that lying spirit, the tempter or ensnarer of you; but you have li∣berty to yeeld to whom you please, &c. but to come to the soule in the Aireal Region, where I left her; we will there give her the same name which the deceased had here, unlesse there be some special reason to change it; so that their persons will be as punctually di∣stinguisht, and cirucmscribed as any of ours in this life: All which things, as they are most probable in themselves, that they will thus naturally fall out; so they are very con∣venient for administration of Justice, and keeping of order in the other State: and thus we finde her name.

In the Table, before you are taught how to calculate the names of Genii, good and bad under the presidency of the Seven Planets, and these coelestial Angels are servants of the stars; as the stars are guided by their Angels, and as man is guided by his spirit; now those of the lower order may be procured and conveyed to us, and all those on the right hand are good and entring, and of the

Element of Fire and Aire: And if you enter the Table on the left side, those are evill and going out, and of the Element of the Water and Earth; yet if you finde by your Figures of Geomancy and Astrology the nature of your Genius to be Watery or Earthly by the signes of the Angles and Aspects, on the right hand it is good; And if on your left you enter, and finde a Figure of the Fire or Aire, it is e∣vill, because you enter on the left hand: And as there is a Harmony of the Heavens, so there is a harmony of the Elements in their mixions as Earth becomming dirty, being dissolved becomes water, and the same being made thick and hard, become Earth again; but being inaporated through heat, passeth into Aire, and that being kindled, passeth into Fire; and this being extinguished, returns back a∣gain into Aire, but being cooled again after its burning, becomes earth, or stone, or sul∣phur; and this is manifested by Lightning: Now the Earth never changes, but relents and is mixed with other Elements, which do dissolve it, but it returns back into it self a∣gain; but their qualities are these, Fire is hot and dry, Earth dry and cold, Water cold and moist, the Aire moist and hot; Earth and Water are heavy, Fire & Aire are Light, which

make this Active, and yet Passive; and again, there are three other qualities assigned to eve∣ry one of them, viz. to the Fire, Brightnesse, thinnes and Motion, but to the Earth, Dark∣ness, Thicknesse & Quietnesse; now the other Elements borrow their qualities from these; so that the Aire receives two qualities of the Fire, thinnesse, motion, and one of the Earth, viz. Darknesse; The Water receives in like manner, two qualities of the Earth, darkness and thicknesse, and on the Fire, viz. motion; but Fire is twice more thin than Aire, thrice more movable, and fouretimes more bright.

And the Aire is twice more bright, thrice more thin, and four times more movable then Water; wherefore Water is twice more bright then Earth, thrice more thin, and four times more moveable: As the Fire is to the Aire, so Aire to the Water, and Water to the Earth; and again, as the Earth is to the Wa∣ter, so the Water to the Aire, and the Aire to the Fire: Now by this Table following, and Sixteen Figure, viz. Aquisitio, Albus, Populus, via, Conjunctio, Carcer, Fortuna major, Puella, Puer, Fortuna minor, Amissio, Laetitia, Rubeus, Tristitia, Caput Draconis, Cauda Draconis, of the Earth or Geomancy, they foreknow future things by the motions of the Earth; by noise

swellings, tremblings, chops, pits, exhalations and other impressions of points, which have a certain power in the fall of them; as the Idea's and Spirits guide them to this or that: Now you must know that the Earth and Wa∣ter live, as well as Fire and Aire; for of them∣selves they generate, vivifie, nourish and in∣crease innumerable Trees, Plants and living Creatures; as most manifestly appeares in things that breed of their own accord, and in those which have no corporeal seed; and these are generated by the soul of the Earth, or Water, and these soules have reason, is apparent; for whereas the universall works of the aforesaid soules doe with a perpetual order conspire amongst themselves, it is ne∣cessary that they be governed not by chance but by reason; by which reason they doe di∣rect, and bring all their operations to a cer∣tainty: For it is necessary that the Earth should have the Reason of terrene things, and Watery of Watery things, &c. by which rea∣son, each in their time, place and order, are generated, but being hurt, are repaired, and the perfection of a body is its soul; And it is said, a man staying long under Water, was ta∣ken up dead, but by letting him blood he revived again: We read of Virgil a Spanish Earle, Aniela, Gabienus, Tubero, and a certain

Babylonian that were dead, whom they say, beyond all expectation, the Physitians with Draggon wort restored to life; others say they were restored by Honey in a Medicine: Now there are signes given, whereby it may be known who are alive, although they seem to be dead, green and stink; and indeed will dye unlesse there be means used to recover them; And this is the manner we understand Rosie Caucians raise the dead: Now they raise Birds, Dogs, Horses, Flowers otherwise, by burning their bodies to Ashes, and then restore them to life. And again, you must understand, as every Region in the Coelestials hath a cer∣tain star and coelestial image, which hath influ∣ence upon it before others: so also in super-coelestials doth it obtain a certain intelli∣gence set over it, and guarding it with infi∣nite other ministring Spirits of its order, which are all called Sons of the God of Hosts.

But evill Spirits doe wander up and down in this inferiour world, enraged against all, whom they therefore call Devils; of whom St. Austine in his first Book of the Incarnation of the word to Januarius saith: Concerning the Devil and his Angels, contrary to vertues the Ecclesiastical preaching hath taught; that there are such things: but what they are and how they are, he hath not clear enough ex∣pounded?

Yet there is this opinion amongst most, that this Devill was an Angel, and be∣ing made an Apostate, perswaded very many of the Angels to decline with himself, who even unto this day are called his Angels. The Church notwithstanding thinketh not that all these are damned, nor that they are all purposely evill, but that from the Creation of the world, the Dispensation of things is ordained by this means, that the tormenting of sinfull soules is made over to them; The Cardinals of Rome say, that not any Devil was created evill, but that they were driven and cast forth of Heaven, from the orders of good Angels, for their Pride, whose fall not onely our Bishops, Divines, and Hebrew Theologions, but also the Assyrians, Arabians, Aegyptians and Greeks doe confirm by their Tenents.

Every man hath a good and a bad spirit at∣tends him, and a threefold good Genius, as a proper keeper or preserver, the one whereof is holy, another of the nativity, and the other of profession, the Holy Genius is one accor∣ding to the Doctrine of the Rosie Crucians assigned to the rationall soul, not from the Starrs or Planets, but from a supernaturall cause, from God himself the president of Genii, being universall above nature: This doth direct the life of the soul, and doth alwayes

put good thoughts into the minde, being al∣wayes active in illuminating us, although we do not take notice of it; but when we are pu∣rified, and live peaceably, then it is percei∣ved by us, then it doth speak with us, and communicate its voice to us▪ being before si∣lent, and studying dayly to bring us to a Sa∣cred perfection, also by the aid of this Ge∣nius we may avoid the malignity of a fate; now the Genius of the Nativity, doth here descend from the disposition of the world, and from the circuits of the Stars and Pla∣nets, which were powerfully dignified in the Nativity; & there be some say when the soul is comming down into the body, it doth out of the quire of the Angels naturally chose a preserver to it self, nor only choose this guide to it self, but hath that willing to defend it, this being the exemptor, & keeper of the life doth help it to the body, and helps a man to that very office, to which the celestials have deputed him being borne; the Genius of profession is given by the Stars, to which such a profession, or sect, which any man hath professed, is subjected, which the soul when it began to make choice

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In this body, and to take upon it self, dispo∣sitions, doth secretly desire; when therefore a profession agrees with our Nature, there is present with us a Genius of our profession like unto us, and sutable to our Genius; As having my self by the profession of the Law a Ge∣nius, which makes my life more peaceable, happy and prosperous; but when we under∣take an unlike or contrary to our Genius, our life is made laborious and troubled with dis∣agreeing Patrons.

In the first place, know your good Genius and your Nature, and what good the ce∣lestial and terrestrial dispositions promise thee, and God the distributer of all these, who distributes to each as he pleaseth, and follow the beginnings of these professe these, be conversant in that virtue to which the most high distributor doth elevate, and lead thee, who made Abraham excell in justice and clemency, Isaac with fear, Jacob with strength, Moses with meeknesse and miracles, Joshua in war, David in Religion and Victory, Solomon in knowledge, Julius Caesar in fame, Plato in divine learning, Peter in Faith, and John in Charity: Therefore in what virtue you think you can most easily be a proficient in, use diligence to attain to the height thereof; that you may excell in one, when in many

you cannot, but in the rest, endeavour to be as great a proficient as you can; these Ge∣nii being found, they will sometimes speak with an audable voice, as they that cryed at the Ascention of Christ, Ye men of Galile, why stand ye hear gazing into the Heavens: The names of some of these are of great virtue a∣gainst diseases, some cure all, and some obtain efficacy and virtue to draw any spiritual sub∣stance from above or beneath, for to make any desi••ed effect I have seen a name writ∣ten upon Virgin Parchment at a certain time, and afterward given to be devoured by a Water-Frog, being let go into the water, rains & showers presently followed. And they finde in the table of the twelve Militant signes and sixteen Figures of the Earth, the name of a Genius, & seal it with his seal, which I saw in∣scribed at a certain houre, & given to a Crow, who being let go presently, there followed from that corner of the Heaven, whether he flew, lightnings, shakings and horrible thun∣ders, with thick clouds: It is not lawfull for me to write what secret I know, least it should happen that the sacred name should be abu∣sed by prophane men to base things: but if they desire the knowledge of them, let them so often turn the Letters, and examine them

untill the voice of God is manifest: Let us go unto another principle.

If any be so curious as to demand, what kinde of punishment this people of the Aire inflict upon their Malefactours, I had rather refer them to Psellus Plotinus, The Auditor of Anebo and Cornelius Agrippa, then descend to such particularities, They say, the Caverns of the earth are made use of for Dungeons for the wicked Daemons, to be punished in; as if the several Volcano's, such as Aetna, Strumbulo, He∣cla, Mongebel, Vesuvius, the Gulph of Persia, where they say Judas hail's all ships that saile upon those Seas, and tels them, there he is punished for betraying his Lord and master Jesus Christ, the Son of God, &c.

That there is a tedious restraint upon them, for villanies committed, and that in∣tollerable, is without all question; they be∣ing endued with corporeal sense, and that more quick and passive than ours; and therefore more subject to the highest degrees of tor∣ment: So that not onely by incarcerating them, and keeping them in by a Watch, in the Caverns of burning mountains, where the heat of those Infernal Chambers, and the steam of Brimstone cannot but excruciate them ex∣ceedingly, but also by commanding them in∣to sundry other hollows of the ground, noi∣some

by several Fumes and Vapours, they may torture them in several fashions and de∣grees, fully proportionable to the greatest crime that is in their power to commit, and far above what the cruelty of that worst of Tyrants, Oliver Cromwell has inflicted here, ei∣ther upon the guilty or innocent. But how these confinements & torments are inflicted on them, and by what degrees and relaxati∣ons, is a thing neither either to determine, nor needfull to understand: Wherefore we will surcease from pursuing any further, so unprofitable a subject, and come to the third general head, we mentioned, as being most Harmonical to our discourse, which is, what the morral condition of the soul is, when she has left this body.

These things therefore premised, it will not be hard to conceive, how the condition of the Soul after this life, depends on her moral deportment here; for memory ceasing not, Conscience may very likely awaken more fu∣riously then ever, the mind becoming a more clear Judge of evill actions past, then she could be in the Flesh, being now stript of all those circumstances of things that kept her off from the opportunity of calling her self to account, or of perceiving the uglinesse of her own wayes.

Besides, there being that communication and Harmony betwixt the Earth and the Aire, that at least the fame of things will arive to their cogniscance that have left this life; the after ill successe of their wicked enterpr••ses, and unreasonable transactions may arm their tormenting Conscience, with new Whips and stings, when they shall either hear or see with their Eyes, what they have un∣justly built up, to run with shame to ruine; and behold all their designes comes to nought, and their fame blasted upon Earth.

This is the state of such soules as are ca∣pable of a sense of dislike of their past actions. And a man would think they need no other punishment then this, if he considered the mighty power of the Minde over her own Ʋe∣hicle, and how vulnerable it is from its self. These Passions therefore of the Genius that follow an ill Conscience, must needs bring her Aiery body into intollerable distempers, worse than Death it self.

Nor yet can she dye, if she would, neither by Fire nor Sword, nor any means imagin∣able; no not if she should fling her self into the flames of smoaking Aetna; for suppose she could keep her self so long there, as to en∣dure that hideous pain of destroying the vi∣tall

Congruity of her Vehicle by that Sulphu∣rus fire: She would no sooner be released, but she would catch life again in the Aire, and all the former troubles and vexations would return; besides the overplus of these pangs of Death. For Memory would return, and an ill Conscience would return, and all those busie Furies; those disordered passions which fol∣low it. And thus it would be, though the Genius should kill her self, ten thousand times she could but pain and punish her self, not destroy her self.

I had now finished this Chapter, did I not think it convenient to speak of the spirit of Nature, which is a substance incorporeal, but without sense and animadversion, per∣vading the whole matter of the Universe, and exercising a plastical power therein, ac∣cording to the sundry predispositions and occasions in the parts it works, upon raising such Phoenomena in the world, by directing the parts of the Matter and their Motion, as cannot be resolved into meere mechanical powers: And I prove there is such a spirit by the sympathy betwixt Astral and Earthly bo∣dies; for the Genii of men leaving their bo∣dies, and appearing in shapes, suppose of Cats, Pigeons, Conies, Stars, flames of Fire, sometimes of Men, and that whatsoever hurt befals

them in these Astral bodies, the same is infl••ct∣ed upon their terrestrial; lying in the mean time in their Beds or on the ground.

As if their Astral bodies be scalded, woun∣ded have the back broke, the same certainly happens to their earthly bodies; And thus the spirit of Nature is snatcht into consent with the imagination of the Genii in these Astral bodies or Aeiry Vehicles, which act of imagination must needs be strong in them; it being so set on, and assisted by a quick and sharp pain, and fright in these scaldings, woundings and stroaks on the back; some such thing hap∣pening here, as in women with childe, whose fancy made keen by a sudden feare, have deprived their children of their Arms, yea and of their heads too.

And this spirit of Nature directs the moti∣ons of the Aetherial Particles to act upon these grosser bodies, to drive them towards the Earth: for that surplusage of agitation of the Globular particles of the Aether, above what they spend in turning the Earth about, in Harmony to the heavens is carried every way indifferently, according to his own concessi∣on; by which motion the drops of liquors are formed into round Figures; from whence it is apparent, that a Bullet of Iron, Silver, or

Gold, placed in the Aire, is equally assalted on all sides by the occursion of these aetherial par∣ticles, and therefore will be moved no more downwards then upwards; but hang in ae∣quilibrio, as a peice of Cork rests on the water, where there is neither winde nor stream, but is equally played against by the Particles of water on all sides.

I shall demonstrate what I have said, that heavy bodies in the very clime where we live, will not descend perpendicularly to the Earth, and this will be evident to the Eye

[illustration]

and to Reason, that the proportion of their declination from a perpendicular in any E∣levation of the Pole: In the Circle there A. B. D. let the Aequator be B.D. and from the point C. draw a line to E parallel to B. D which line C. E. will cut the Circle in F sixty degrees, suppose from B let a heavy body be now at E. according to Mr. Streets Hypo∣thesis, it must fall towards the Earth in a line parallel to the Aequator, viz in the line E F. And thus he disputed with me some years since, to prove the Earths Mobility: but his Solution of the Problem is very dry. The Earth moves, I do not deny; but I wish he could argue or Reason it better, for say I, E. F. declines from the line H.F. drawn per∣pendicular to the Horizon L. K. two third parts of a right angle, (i. e.) 60. degrees. For the E. F. H. is equall to C F.K. which again is equall to the alternate angle B.G.F which is two third parts of a right angle ex thesi, whence it is plain that E. F. declines from a perpendicular no lesse than 60. degrees. By the same reason, if we had drawn the scheam for the Elevation of 50. which is more sou∣ther then our Clime, I might demonstrate that the descent of heavy bodies, declines from a perpendicular to the Horizon 50. de∣grees, or five ninthes of a right angle, &c.

From whence it will follow, that men can∣not walk upright, but declining, in the ele∣vation suppose of 60. degrees as neer to the ground as E. F. is to F L. and much neerer in the more remote parts of the North; and there is proportionably the same reason in other Climes, if we draw a Scheam for the parallel, under which we live, suppose about 52. degrees of Elevation we might represent truly to the Eye, in what posture men would walk upon the Royal Exchange, London, Oxford,

[illustration]

Warwick-Castle, Alsester, Colton Parke, Tardebick Church Worcester, Bristol, St. Peters Church∣yard in Exeter, in Sydmouth, in Salisbury Ca∣thedral, or in Westminster-Hall, &c. For it is plain from what hath been above demon∣strated, that the natural posture of their bo∣dies upon the Horizon L. K. it would be in the line E. F. out of which, if they did force themselves in the line H. F. without being born head-long to the ground, and laid slat upon the Horizon, F K. the force of the Aire or whatsoever more subtle Elements therein pressing in lines parallel to E. F. and there∣fore necessary bearing down whatsoever is placed loose in the line H. F. as is plain to any at first sight.

Add unto all this, that if the motion of grosse bodies were according to meer Me∣chanical laws; a Bullet, suppose, of Lead or Gold, cast up into the Aire, would never de∣scend again, but would persist in a rectiliner motion, for it being far more solid than so much Aire and Aether put together, as would fill its place, and being moved with no lesse swiftnesse then that wherewith the Earth is carryed about in twenty four houres, it must needs break out in a streight line through the thin Aire, and never return again to the Earth; but get away as a Commet does out

of a Vortex. And that defacto, Col. John Knots∣ford at a Garrisons of the Kings, shot a Canon bullet so high, that it never fel back again up∣on the ground; now the spirit of Nature at a certain distance leaves the motion of mat∣ter to the pure laws of Mechanicks, but with in other bounds checks it; whence it is that the water does not swill out of the Moon

Now the most notable of those Offices that can be assigned to the Spirit of Na∣ture, and that sutable to his name, is the translocation of the souls of Beasts into such Matter as is most fitting for them, he being the common Proxinet or Contractor of all na∣tural Matches and Marriages, betwixt Forms and Matter; For Materia appetit formum ut faemina virum, this spirit therefore may have not onely the power of directing the Motion of Matter at hand, but also of transporting of particular Souls & Spirits in their silence, and in activity to such matter as they are in, a fitnesse to catch life in again: which trans∣portation or transmission may be very well at immense distances, the effect of this sym∣pathy, and coactivity being so great in the working of the Wines in England, when the Vines are in the Flower at the Canaries, Tenneriff, Medera's or any place in Spaine, &c.

Whence to conclude, we may look upon this spirit of Nature, as the great Quarter-master general of Divine Providence, but able alone, without any under Officers to lodge every soul, according to her rank and merit, when ever she leaves the body: And would prove a very serviceable Hypothesis for those that fancy the pre-existence of humane soules, to declare how they may be conveyed into bo∣dies here, be they at what distance they will before; and how matter haply may be so fitted, that the best of them may be fetcht from the purest Aetherial Regions into an hu∣mane Body, without serving any long Appren∣tiship in the intermediate Aire: As also how the souls of Brutes, though the Earth were made perfectly inept for the life of any animal, need not lie for ever uselesse in the Universe.

Now I say the Genii of Men, being in the same cond••tion that other spirits are, appear sometimes though but seldome: The cause in both being, partly the difficulty of bring∣ing their Vehicles to an unnatural consistency, and partly their having no occasion to doe▪ and lastly, it being not permitted to them to doe as they please, or to be where they have a minde to be.

Me thinks this Tragick pompe and Harmony looks mournfully, preparing to die, laying

waste all the operations of the Mind, putting her into fits of dotage and fury, making the very Visage look ghastly and distracted, and at the best sadly pale and consumed; as if life and soule were even quite extinct, can∣not but imprint strange impressions even upon the stoutest minde, and raise suspitions that all is lost in so great a change But the knowing and benigne spirit, though he may flow in tears at so dismall a spectacle, yet it does not at all suppresse his hope and confi∣dence of the Genius's safe passage into the o∣ther world, and is no otherwise moved then the more passionate spectators of some cun∣ningly contrived Tragedy; where persons whose either virtue or misfortunes, or both, (for they seldome part) have woon that affection of the beholders, are at last seen wallowing in their blood, and after some horrid groans, and gasps, lye stretcht starke dead upon the stage

But being once drawn off, find themselves well and alive, and are ready to taste a cup of Wine in the A••tyring room with their friends; to solace themselves really, after their Fictious pangs of Death, and leave the easie multitude to indulge to their soft passi∣ons, for an evill that never befell them.

The fear and abhorrency therefore we have of Death, and the sorrow that accom∣panies it, is no argument, but that we may live after it, and are by due affections for those that are to be Spectators of the great Tragick Comedy of the World; the whole plot whereof being an Harmony of the Spheres, Pla∣nets and Influenciary beams, being contrived by Infinite Wisdome and Goodnesse, we cannot but surmise that the most sad representa∣tions are but a shew, but the delight real to such as are not wicked and impious; and that what the ignorant call evill in this Universe, is but as the shadowy stroks in a faire Picture; or the mournfull notes in Musick, by which the beauty of the one is more lively and ex∣presse, and the melody of the other more pleasing and melting.

I have now conducted the soul into the o∣ther state, and installed her into the same condition with the Aerial Genii, but seeing that those that take any pleasure at all in thinking of these things, can seldone com∣mand the ranging of their thoughts, within what compasse they please, and that it is ob∣vious for them to doubt whether the Genius can be secure of her permanency in life in the other world, (it implying no contradi∣ction, that her vital congruity, appropriate to

this or that Element, may either of it self ex∣pire, or that she may by some carelesse debi∣litate one congruity, and awaken another in some measure; so make her self obnoxious to fate) we cannot but think it in a manner necessary to extricate such difficulties as these, that we may not seem in this after∣game to loose all we woon in the former.

The Genius after the death of the body runs through three hazards, one respects an intrinsecal principle, the periodical terms of her vital congruity, or else the Levity and mis∣carriage of her own will, which obnoxiousnes of hers is still more fully argued from what is affirmed of the Aerial Genii (whose com∣panion and fellow Citizen she is) whom sun∣dry Phylosophers assert to be Mortal; and that she is revolved hither thrice, and no more; because this number seems sufficient∣ly to suffice, for the purgation of sins, as you may read in my Rosie Crucian infallable Axomata lib. 2. chap. 4. at la••ge; the other two hazards she runs, are from without, to the Conflagra∣tion of the world, and the Extinction of the Sun.

Now whether the souls of men be virtuous or vitious, they must dye to their Aerial Vehicles, which seems a sad story at first sight, as if Righteousness could not deliver from death; but if it be more carefully perused, the ter∣rour

will be found onely to concern the wic∣ked. For the profoundest pitch of death i•• the descent into this terrestrial body, in which, besides that, we necessarily forget whatever is past, we do for the present lead 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a dark and obscure life, dragging this weight of Earth along with us, as Traitors and Malefactors doe their heavy Fetters in their secluse confinements.

But in our return back from this state, life is naturally more large to them that are pre∣pared to make good use of that advantage they have of their Aiery Vehicle: But if they be not Masters of themselves in that state, they wil be fatally remanded back to their former prison in processe of time, which is the most grosse death imaginable. But for the good and virtuous souls, that after many ages change their Aerial Vehicle for an Aetherial one, that is no death to them, but an higher ascent in∣to life. And a man may aswell say of an In∣fant that has left the dark womb of his Mo∣ther, that this change of his is Death, as that a Genius dyes by leaving the grosse Aire, and emerging into that Vehicle of Light, which they ordinarily call Aetheri••l.

There may be a dangerous relapse out of the Aerial Vehicle into the Terrestrial, which is properly the death of the Soul that is thus

retrograde. But for those that ever reach the Aetherial state, the periods of life there are infinite; and though they may have their Periges as well as Apoge's, yet these circuits be∣ing of so vast a Compass, and their Perige's so rare and short, and their return as certain to their former Apsis, as that of the Coelestial bo∣dies, and their Aetherial sense never leaving them in their lowest touches towards the Earth; it is manifest that they have arrived to the life that is justly called Eternal. Thus the body returns to the earth from which it was taken, the Spirit returns to the heavens from whence it descended, and the Soul or Genius returns to God that gave it.

CHAP. XVI. How the Earth is consumed, and the bodies of the dead, and what becomes of the dust of those that are resolved into their first Principle; that the conflagration of the earth will prove fatal to the souls of the wicked men and Daemons; what the cursed spirits and souls w••ll suffer, and what be their thoughts that do groan in Tophet, when Minos judges them: Eugenius Theodidactus testimony of the Ayreal state, and five s••veral Opinions more concerning their state after the conflagration, that the Sun being turned into darkness, and the Moon into blood, is no panick fear, but may be rationally suspected from the Records of History, and grounds of Natural Phylosophy, the said influence of this extinction upon man and beast, and all the Aireal Genii imprisoned within their s••veral Armospheres in our Vortex, that it will do little or no dam∣mage to the Aethereal Inhabitants, in reference to heat or warmth, nor will they find much want of his light, how they may pass out of one Vortex into another, by the priviledge of their Aetherial Vehicles, without labour or toil, and be safe•• that wicked souls and Daemons will revive again, and that the earth and ayr will be inhabited by them.

I Have thus inthroned my Genius in her Aethere∣al Vehicle, where she is a very magnificent thing,

thing, full of Divine Love, Majesty, and Tran∣quility; and shall next consider the conditi∣on of the souls of men and Daemons, after the earth is con••umed, for naturally the ea••th perisheth, by water, or by fire; and this happeneth every seven thousand years, and to the Heavens every 3••000 years, as Winter and Summer do in our ordinary year: In undatio non secus quam Hyems, quam Aestas lege Mundi venit: But for this 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, it not being so famous, nor so frequently spo∣ken of, nor so destructive, nor so likely to end the world as the other way, nor belong∣ing so properly to my purpose, I shall let it pass: The general Prognostick is concerning fire now, not only of the Stoicks, as Zeno, Cleanthes, Chrysippus, Seneca, but of several also of different Sects, as Heraclitus, Epicu∣••us, Cicero, Pliny, Aristocles, Numennius, &c.

S••neca sayes the stars will run and dash one ••••ainst another, and so set all on fire, and ••onsume the earth, and all bodies upon it, or in it, both living and dead: The destroy∣ing the Aethereal Region, is as foolish a fan∣cy, as the sentencing of the Eele to be drown'd, because the matter of the Aether is too fine and subtil for fire to rage in, it being indeed noth••ng but a pure light or fire it self; and yet this Aethereal matter is infin••tely th•• greatest portion of the world.

Wherefore the world cannot be said pro∣perly to be lyable to the destruction of fire, from any natural causes, as Lactantius, Ire∣neus, and the Stoicks would have it; for fire is nothing but the motion of certain little Particles of matter, and there is no mo••e motion at one time in the world, then at a∣nother, because one part of the matter cannot impress any agitation upon another, but it must loose so much it self: This h••∣deous noyse therefore of the conflagration of the world must be restrained to the firing of the earth only, so far as it concerns us, for there is nothing else combustible in the Universe but the Earth, and other Planets, and what vapours and exhalations arise from them.

And the most certain and most destructive execution this fire will do, must be upon the unrecovered souls of wicked men and Daemons: Those that are so deeply sunk and drown'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that the very consistency of their Vehicles does imprison them within the confines of this thick caliginous ayr; these souls or spirits therefore that have so inex∣tricably intangled themselves in the fate of this lower world, giving up all their senses to the momentary pleasures of the moyst luxurious Principle, which is the very seat

of death: These in the mystical Phylosophy of the Rosie Crucians, are the Nymphs, to whom though they allot a long Series of years, yet they do not exempt them from Death and Fate; and Eugenius Theodidactus pronounces, that their life will be termina∣ted with the conflagration of the world, for thus he intimates, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

— 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

And indeed this young Phylosopher has pretty fancies, let us hear him in his Mother Tongue, for thus he brings in Minos judging the dead▪ A little after his former verses in the fourteenth Chapter.

Now Minos after strict examination, And justly informed by their accusation, Contrudes them all unto the sad society, Of such as are condemn'd for their impiety: With them incessant torments do endure A just infliction for their deeds impure: But against such, he is incensed most, Who whilst they liv'd did of their riches boast;

Whom dignity and stile swell'd with ostent, Who in their proud hearts, could have been content To have had adoration; he hates pride, And doth such haughty insolence deride, As short and momentary, because they know∣ing Themselves unto their Marbles hourly growing, As being mortals; yet in their great glory, Think not their wealth & riches transitory; But all these splendours they have now laid by, Wealth, Gentry, Office, Place, and Dignity, Naked, sad-lookt, perplext with grief ex∣tream, Thinking what past in life-time a meer dream; To behold which, I took exceeding pleasure, And was indeed delighted above measure If any of them by chance I knew, As private as I could, I neer him drew, Demanded what before was his condition, And whether, as the rest, swell'd with ambi∣tion: About the door there was a throng of such, By Pluto's Ministers offended much; Beaten and thrust together all about, Who, as it seems, would gladly have got out,

To these he scarcely moving in a Gown, Which from his shoulders to his heels flow'd down, Of Scarlet, Gold, and divers colours mixt; Casting his head that way, on some he fixt An austere eye; such counting it a bliss, To whom he but vouchsaft a hand to kiss; At which the others murmur'd, Minos then Setling himself upon his Throne agen, Some things most justly sentenc'd, there ap∣pear'd The Tyrant Cromwell evilly chear'd, Not knowing what excuses for to bring, ••eing accus'd for killing of the King: Hewet & Slingsby testates to that Conviction, And he now ready to be doom'd to infliction With other Traytors, who without repen∣tance, Have had their Judgement read, and past Sentence. From the Tribunal, we our course extend, Unto the place of torments, where (O friend) Infinite miseries at once appear, All which we freely might both see & hear; Together with the sound of stripes & blows, Loud ejaculations, shrieks, tears, passionate woes, Eccho'd from these wrapt in invisible flames, Wheels, Racks, Forks, Gibbets, to tell all their names, Not possible. Here Cerberus besmears

His triple chaps in blood, ravens and tears. The wretched souls; the fell Chimaera takes Others in her sharp claws, and 'mongst them makes A fearful massacre, limb from limb dividing. Not far from thence in a dark place abiding Were Captives, Tyrants, and Bayliffs, of these store, And with them mingled both the rich and poor: These all together and alike tormented, Who now too late have of their sins repent∣ed; And others of them, whom we beheld and knew, Who dy'd not long since, such themselves withdrew; And as asham'd to be in torments seen, In dark and obscure nooks their shadowes skreen; Or if they doubtfully cast back their eyes, Blushes are seen from their pale cheeks to rise, And only such themselves in darkness shroud, Who were in life most insolent and proud. These objects having past, at length we come Unto the field call'd Acherusium.

No sooner there, but streight we hapt a∣mong The Demi-gods, the Heroes, and a throng Of several Troops. —

But let us take a more serious and distinct view of the condition of the Genius, after the conflagration of the earth; and here I meet with five several sorts of Opinions concern∣ing it: The first hold, that this unmerciful heat and fire will at last destroy and consume the soul as well as the body: But this seems to me impos∣sible, that any created Substance should ut∣terly destroy another Substance, so as to re∣duce it to nothing: For no part of matter, acting the most furiously upon another part thereof, does effect that; it can only attenu∣ate, dissipate, and disperse the parts, and make them invisible; but the substance of the Soul is indissipable and indiscerpible, and therefore remains entire, whatever becomes of the body or Vehicle. Thus Virgil.

Yet the Bodies when they die, Are not cleer'd from all their misery; They having not repented of their crimes, Must now be punish'd for their mispent times.

The second opinion is, That after long and tedious tortures in these flames, the Soul by a speci∣al act of Omnipotency is annihilated: But me∣thinks, this is to put Providence too much to her shifts, as if God were so brought to a plunge in his creating a creature of it self immortal, that he must be fain to uncreate it again (i. e.) annihilate it: Besides, that that Divine Nemesis that lyes within the compass of Phylosophy, never supposes any such forcible eruption of the Diety into ex∣traordinary effects, but that all things are brought about by a wise and infallible, or inevitable train of secondary causes, whether Natural, or free Agents. And saith the ••oet;

Four things of Man there are, Spirit, Soul, Ghost, Flesh, These four, four places keep, and do possess The Earth covers Flesh, the Ghost bovers o're the Grave, Orcus hath the Soul, Stars do the Spirit crave.

The third therefore, to avoid these absur∣dities, denies both absumption by fire and annihilation; but conceives, that tedious∣ness and extremity of pain makes the Soul at last, of her self, shrink from all Commerce with Matter, the immediate principle of U∣nion,

which we call vital congruity, consist∣ing of a certain modification of the body, or Vehicle, as well as of the Soul, which being spoiled and lost, and the Soul thereby quite loosened from all sympathy with body or matter, she becomes perfectly dead, and sensless to all things, and as they say, will so remain for ever. But this seems not so rational; for as Plato somewhere hath 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: Wherefore so many entire immaterial sub∣stances would be continued in being to all Eternity, to no end nor purpose, notwith∣standing they may be made use of, and A∣ctuate matter again as well as ever. And in another place he hath it:

— But for their crimes They must be punish'd, & for mispent times Must tortures feel; some in the winds are hung, Others to cleanse their spotted sins, are flung Into vast Gulphs, or purg'd by fire.

A fourth sort therefore of speculations there is, who conceive, that after this soluti∣on of the Souls or Spirits of wicked men, and from their Vehicles, that their pain is conti∣nued to them even in that separate state,

they falling into an unquiet sleep, full of fu∣rious tormenting dreams, that act as fierce∣ly upon their spirits, as the external fire did upon their bodies. But others except against this Opinion as uncertain, viz. that the Soul can act when it has lost all vital union with the matter, which seems repugnant with that so Intimate and Essential aptitude it has to be united therewith; and the dreams of the Soul in the body, are not transacted without the help of the Animal Spirits in the Brain, they usually symboli∣zing with their temper: Whence they con∣clude, that there is no certain ground to e∣stablish this Opinion upon.

The Souls of the wicked will be tortured (saith the fifth) in the other state, with most cruel hatred of imaginary evil, and false su∣spitions, and most horrible phantasmes that then fall, and there are represented to them most sad things, sometimes of the Heavens falling upon their heads, sometimes of be∣ing consumed with violent flames, some∣times of being drowned in a Gulf, some∣times of being swallowed up into the Earth, sometimes of being changed into divers kinds of beasts, sometimes of being torn and devoured by ugly Monsters, sometimes of being carried abroad through Woods,

Seas, Fire, Ayr, and through fearful places, wandring sometimes like Souldiers upon the Sea, and sometimes like strange birds, some∣times like Maremen and Maremaids, and upon the shore in divers shapes of men, beasts, and these we call Satyres, Fauni, Silvani, Ner••∣ides Naiades Orcades, Dryades, and Dii tutula∣res of Cities and Countryes; and those that love the warmth of Families, and homely converse with men, Lares Familiares.

And these things happen to them after death, no otherwise then in this life; to those who are taken with a phrensie, and some other melancholly distemper, or to those who are affrighted with horrible things, seeing dreams, and are thereby tormented, as if these things did really happen to them, which, truly are not real, but only species of them apprehended in imagination, even so do horrible representations of sins terrifie those souls after death, as if they were in a dream, and the guilt of wickedness drives them headlong through divers places, &c.

Now when the Sun is turned into darkness▪ and the Moon into blood, it will be very hide∣ous, and intolerable to all the inhabitant•• of the Planets in our Vortex, and poor mor∣tals will be wearied with heavy languish∣ments, both for want of the comfort of the

usual warmth of the Sun, whereby the bo∣dies of men are recreated, and also by rea∣son of his inability to ripen the fruits of the soyle; whence necessarily must follow, Fa∣mine, Plagues, Sicknesses, and at length an ut∣ter devastation and destruction of both men and beasts; nor can these Genii scape free, but that the vital tye to their Vehicles, necessa∣rily confining them to their several Atmo∣spheres, they will be inevitably imprisoned in more then Cimmerian darkness; as the Po∣et saith.

Here people are that be Cimmerian nam'd, Drown'd in perpetual darkness, it is fam'd, Whom rising nor the setting Sun doth see, But with perpetual night oppressed be.

For the darkness of the Sun will turn the Moon into blood, and put out all the light of the Stars and Earths, and nothing but Ice and Frosts, and flakes of Snow, and thick mists, as palpable as that of Egypt, will possess the Regions of their habitation: But the Genii that have arrived to their Aethereal Ʋe••icle, can turn themselves into a pure actual light when they please, their Region being a soft milde light, and but a change of pleasure, as it is to see the Moon shine fair into a room after

the putting out of the Candle; and these Aethereal Genii being now safe, let us look down a little, for all the world is now in a flame; and when the fire has done due exe∣cution upon that unfortunate crew, and te∣dious and direful torture has wearied their afflicted Ghosts into an utter recess from all Matter, and thereby into a profound sleep or death, that though those twinkling eyes of Heaven, the Stars, might be compassionate Spectators, yet they cannot send out one ray of light to succour or visit the earth, their tender and remote beams not being a∣ble to pierce, much less to dissipate the clam∣my and stiff consistency of that long and Fa∣tal Night.

Wherefore calling our mind off from so dismal a sight, let us place it upon a more hopeful ob••ect, and see what follows this Fate, after a long series of years, when not only the fury of the fire is utterly slaked, but that vast Atmosphere of smoak and vapours, which was sent up during the time of the Earths Conflagration, has returned back in copious showers of Rain, which will again make Seas and Rivers, will bind and conso∣lidate the ground, and falling exceeding plentifully all over, make the soil pleasant and fruitful, and the Ayr cool and whole∣some,

refreshed again with a new Heaven, a new Sun, Mo••n and Stars; and nature reco∣vering thus to her advantage, and becoming youthful again, and full of Genital salt and moysture, the souls of all living creatures be∣longing to these lower Regions of the Earth and Ayr, will awaken orderly in their proper places, the Seas and Rivers will be again re∣plenisht with Fish, the Earth will s••nd forth all manner of Fowls, four-footed beasts, and creeping things; and the souls of men also shall then catch life from the more pure and B••l∣sanick parts of the Earth, and be cloathed a∣gain in t••rrestrial bodies. And lastly, t••e Ae∣rial Genii, that Element becoming again wholesome and vital, shall in du•• order and time, awaken and revive in the cool ro••••d ayr, which expergefaction into life, is accom∣pan••ed with propensions answerable to those resolutions they made with themselves in those fiery torments, and with which they fell into their long sleep.

And thus have I demonstrated the Har∣mony of the World, mans body, and the souls of both, from the Creation to the Conflagration There are also other mysteries, but we shall abundantly discourse of all these in the fol∣lowing Books; wherefore we now put an end to the first Book.