The Count of Gabalis, or, Conferences about secret sciences: rendered out of French into English by A.L. ...

The Fifth Conference about Secret Sciences.

THe great Lord being gone, as I came back from waiting on him out, I found the Count of Gabalis in my Cham∣ber. It is great pity (said he) that the lofty Lord who has just now been gone, shall one day be one of the 72 Princes of the Sanhedrin of the New Law; for were it not for that, he would prove a great Subject for the Secret Cabal; he is a Man of a deep reach, a clear, vast, sublime, and daring Wit; there is the figure of Geomancy that I cast for him while ye were in Discourse toge∣ther. I never saw more happy points,

and which denoted so noble a Soul; look to that(a) Mother, what magnanimity she gives him. That(b) Daughter, shall procure him the Purple. I am vexed at her, and Fortune too, because they deprive Philosophy of a Subject that perhaps might surpass you. But where were we when he came?

You talked to me, Sir, (replied I) of a Saint that I never saw in the Roman Calender, I think you called him Danhu∣zerus: Ha! I remember (answered he) I bid you put your self in the place of one of your Doctors, and suppose that the blessed Danhuzerus came to open his Conscience to you, and told you.

Sir, the fame of your knowledge hath brought me hither from beyond the Alpes; I have a little scruple that pinches me. In a Mountain of Italy there is a Nymph keeps her Court; a thousand Nymphs as lovely almost as her self, wait upon her. Many hand∣some, learned, and civil Gentlemen, come thither from all parts of the habitable World; they love those

Nymphs, and are beloved of them; there they lead the sweetest life imagi∣nable; they beget most lovely Children on those whom they love; they adore the Living God, they wrong no Body, and they hope for immortality. As I was one day walking upon that Moun∣tain, I pleased the Nymph Queen, she made her self visible, and shew'd me her charming Court. The Sages per∣ceiving that she loved me, respected me almost as their Prince; they ex∣horted me to yield to the Sighs and Beauty of the Nymph; she her self told me her Sufferings, and omitted nothing that might affect my Heart; and at length told me, that she must die if I would not love her: and that if I loved her, she would be indebted to me for her Immortality. The Reasonings of those Learned Men convinced my mind, and the charms of the Nymph won my heart; I love her, and have very hopeful Children by her; but in the midst of my Felicity, I am sometimes troubled by calling to mind that the Church of Rome perhaps approves not too well of this. I came to you, Sir, to consult,

what that Nymph is, those Sages and Children, and in what state my Con∣science is? There! Master Doctor what Answer would you make to Lord Dan∣huzerus?

I would tell him (answered I) with all the respect that I owe you, Seigneur Dan∣huzerus you are a little phanatical; or else your Vision is an Inchantment; your Children and Mistriss are Hobgoblins; your Sages are Fools, and your Conscience is seared.

With that answer (my Son) you may deserve a Doctors Hood, but you'll never merit to be re••••••••••d amongst us (replied the Count fetching a deep sigh) there is the barbarous Disposition of all the Doctors now a days. A poor Sylph dares not shew himself but he is imme∣diately taken for a Goblin; a Nymph must not endeavour Immortality un∣less she pass for an impure Apparition; and a Salamander dares not appear for fear of being taken for a Devil, and the pure Flamet whereof he is com∣posed, for the Fire of Hell that never leaves him. It is to much purpose for them, that they may dispel those in∣jurious suspitions, to make the sign of

the Cross when they appear, bow the Knee at the Divine Names, yea, and pronounce them with reverence. These are vain cautions, they cannot obtain that Men would not repute them the Enemies of God, whom they more re∣ligiously adore than they that flee from them.

In earnest, Sir, (said I) do you be∣lieve the Sylphs to be very devote? Most devote (answered he) and most zea∣lous for a Deity. The excellent Dis∣courses they make us upon the Divine Essence, and their admirable Prayers edifie us exceedingly. Have they Prayers also (said I) I would willingly have one of them? It is easie to satisfie you (re∣plied he) and to the end I may not re∣late one that may be suspected, or that you may imagine fra••'d by my self; listen to that which the Salaman∣der, who gave responses in the Tem∣ple of Delphos, taught the Pagans, and is related by Porphyrius; it contains sublime Theology; and by it you'll see that it was no fault of those wise Crea∣tures, if the World adored not the true God.

The Prayer of the Salamaders.

IMmortal, Eternal, Ineffable and Holy Father of all Things, who incessantly art carried on the rolling chariot of ever-turning Worlds. Ruler of the Etherian Fields, where the Throne of thy Power is raised; from the height whereof thy dreadful Eyes discover all, and thy Holy and Blessed Ears hear every thing. Hear thy Children whom thou hast loved from the beginning of Ages; for thy Bright, thy Great and Eter∣nal Majesty shines over the World, and the Starry Heavens. O spark∣ling Fire, thou art elevated above them; there thou inlightens and entertains thy self by thy own Brightness, and from thy being

flow out continual streams of Light which nourish thine infinite Spi∣rit. That infinite Spirit produces all things, and makes that in∣exhaustible Treasure of Matter, which cannot be wanting to the Generation that always inviron it by reason of the innumerable Forms wherewith it is impreg∣nated, and with which thou filled'st it in the beginning. From that Spirit spring also those most Holy Kings who stand about thy Throne, and make up thy Court. O universal and onely Father! O Father of the blessed Mortals and Immortals, thou hast in particu∣lar created Powers, who are won∣derfully like to thy Eternal Thought, and thine Adorable Essence. Thou hast placed them above the Angels, the Messengers of thy Will in the World. In fine thou hast created us a third kind of Soveraigns in the

Elements: Our continual Exer∣cise is to praise thee, and to a∣dore thy Will and Pleasure. We are inflamed with a desire of pos∣sessing thee. O Father, O Mother, the tenderest of Mothers! O won∣derful Example of the Feelings and Tenderness of Mothers! O Son, the Flower of all Sons! O Form of all Forms! Soul, Spirit, Harmony and Number of all Things.

What say ye now to that Prayer of the Salamanders? Is it not very Learned, very Sublime and very Devote? And besides very Obscure too (answered I) I heard a Preacher paraphrase upon it, who from thence proved that the Devil amongst his other Vices, is a notorious great Hypo∣crite. Ho! (cried the Count) what re∣medy have ye then poor Elementary People? ye speak astonishingly of the nature of God, the Father, Son, and Holy Ghost, of assistent intelligences, of the Angels and Heavens. Ye make admirable Prayers, and teach them to

Men; and when all is done, ye are but hypocritical Goblins!

Sir (said I interrupting him) I like not at all the Apostrophies you use to those People. Well, well, my Son (replied he) be not afraid that I call them: but let not your weakness so far work upon you at least, as for the future to won∣der that you see not so many instances as you would of their Alliance with Men. Alas! Where is that Woman whose imagination your Doctors have not spoiled, who reflects not on that commerce with Horrour, and who would not quake at the aspect of a Sylph? Where is the Man that flies not from the sight of them, if he incline a little to be good? Do we but very seldom find an Honest Man that desires their Familiarity? And do any but the De∣bauched, Covetous, Ambitious and Cheats, covet that Honour, which they shall never have though (VIVE DIEƲ) because the fear of the Lord is the beginning of Wisdom.

What becomes then (said I) of all those People volant; seeing Honest Men are now so prejudiced against them? Ho! the Arm

of God (said he) is not shortned, and the Devil reaps not all the profit which he hoped from the Ignorance and Error that he hath spread abroad to their prejudice; for besides that the Philosophers, who are numerous, re∣medy it as much as they can, by whol∣ly renouncing Women: God has per∣mitted these People to use all the in∣nocent Arts they can devise for conver∣sing with Men without their knowledge. What d'ye tell me, Sir (cried I) I tell you the truth (continued he) Do you believe that a Dog can have Children by a Woman? No (answered I) And an Ape (added he?) Neither (replied I.) And a Bear (continued he?) Neither Dog, Bear, nor Ape, (said I) it is with∣out doubt impossible; it is contrary to Na∣ture, Reason, and Common Sense. Good (said the Count) but are not the Kings of the Goths sprung from a Bear and a Swedish Princess? History says so. It is true (replied I) And the Pegusians and Syonians of the Indies (answered he) are they not begotten by a Dog upon a Woman? I have heard that also (said I.) And that Portuguese Woman (con∣tinued

he) who being exposed on a de∣sert Island, had Children by a great Baboon? Our Divines (said I) answer to that Sir) that the Devil putting him∣self into the shape of those Beasts.... You are again about to alledge to me (said the Count interrupting me) the sordid imaginations of your Authors. Under∣stand then once for all, that the Sylphs perceiving that they are taken for De∣vils when they appear in Humane shape, that they may lessen the Aversion which People have to them; take the shape of those Animals, and so accommodate themselves to the whimsical weakness of Women, who would have a lovely Sylph in Horrour, and are not startled at a Dog or Monkey. I could tell you many little stories of the Ladies Lap-dogs, with some Virgins in the World; but that I have a greater Secret to im∣part to you.

Know (my Son) that such an one believes himself to be the Son of a Man, who is the Son of a Sylph. Such a Man thinks he is with his Wife, who una∣wares is immortalising a Nymph. A Wife thinks she has her Husband in her

Arms, who is imbracing a Salamander; and such a Maid would swear when she awakes that she is a Virgin, who in her sleep hath had the honour she dreamt not of. So the Devil and the Ignorant are equally abused.

How! (said I) could not the Devil by awaking that sleeping Maid hinder the Sa∣lamander from becoming immortal? He could (replied the Count) if the Sages took not a care of that; but we teach all those People the way of binding the Devils, and of opposing their Attempts. Did I not tell you t'other day that the Sylphs and other Elementary Lords are too happy that we are pleased to in∣struct them in the Cabal. Were it not for us the Devil their great Enemy would exceedingly disturb them, and they would find it hard to immorta∣lize themselves without the privacy of Maids.

I cannot sufficiently admire (replied I) the profound ignorance, wherein we live; we believe that the Powers of the Air help the ••morous sometimes to the accomplish∣ment of their desires. The matter is quite otherways then; for the powers of the Air

want the assistance of Men in the prosecu∣tion of their loves. You have hit it, my Son (continued the Count) the Sage brings succour to those poor people, who without him are too wretched and weak to resist the Devil; but truly when a Sylph hath learnt from us Ca∣balistically to pronounce the powerful name NEHMAHMIAH, and to joyn it in form with the delicious name ELIAEL; all the powers of dark∣ness betake them to their Heels, and the Sylphs peaceable injoys the beloved Object.

Thus was immortalized the ingenious Sylph, who took the shape of the Lover of a Young Lady of Seville; its a known History. The Young Spanish Lady was Beautiful, but as cruel as fair. A Gen∣tleman of Castile, who loved her in vain, resolved one morning to be gone without taking leave, and to travel until he were cured of his fruitless passion. A Sylph finding the fair one to his mind, thought it best to nick the time, and arming himself with the Directions that he had from one of us, to defend himself a∣gainst the Crosses, that the Devil, envi∣ous

of his happiness might raise to him; he goes and visits the Lady under the disguise of the absent Lover; he com∣plains, he sighs, and is rejected. He urges, solicites, and perseveres: After some months he wins upon her, gains her Love, perswades her, and at length is made happy. Their Amours are fruit∣ful by a Son, who was secretly born without the knowledge of the Parents, being concealed by the skill of the Aere∣al Gallant. Their Love continues and is blessed with a second Conception. In the mean time the Gentleman cured by absence, returns to Seville, and being impatient to see his cruel Mistriss, goes with all speed to tell her, that now at length he is in a condition not to dis∣please her; and that he is come to ac∣quaint her that he loves her no more.

Imagine but with your self the asto∣nishment of the Young Lady, her An∣swer, her Tears, Reproaches, and all their surprising Conference. She main∣tains that she hath yielded to his will; he denies it; that their Child is in such a place, that he is the Father of ano∣ther in her Womb; he obstinately dis∣owns

all. She is comfortless, tears her Hair; the Parents come running at her cries; the desperate Lover persists in her Complaints, and invectives; it is proved that the Gentleman was ab∣sent for two years; they search for the first Child and find it, and the second was born at the time.

And what part acted the Aereal Gallant (said I interrupting him) all this while? I well perceive (answered the Count) that you think, he did ill in abandon∣ing his Mistriss to the rigour of her Pa∣rents, or the fury of the Inquisition: bu he had reason to complain of her, she was not devote enough; for when these Gentlemen immortalize them∣selves, they labour seriously, and live with much sanctity, that they may not lose the right that they have acquired to the chief good. And so they will have the person to whom they are al∣lied, lead an exemplary Life; as is to be seen in the famous Adventure of a Young Lord of Bavaria.

He was over-whelmed with grief for the loss of his Wife whom he passion∣ately loved. A Sylphide was advised by

one of our Sages to take the shape of that Woman; she took his Counsel, and went and presented her self to the young Mourner, saying, that God had raised her again to comfort him in his extream affliction. They lived many years together, and had very lovely Children; but this young Lord was not so good a man as to retain the wise Sylphide, he swore and talked Baudy. She often admonished him; but finding that her Admonitions were in vain, one day she evanished, leaving him onely her Coats, and sorrow that he had not followed her holy Counsels. So that you see, my Son, that the Sylphs have rea∣son sometimes to disappear; and you perceive that the Devil cannot hinder, no more than the Capricious Whim∣sies of your Divines, but that the Peo∣ple of the Elements successfully endea∣vour their immortality when they are assisted by some one or other of our Sages.

But really and in good truth, Sir (re∣plied I) are you perswaded that the De∣vil is so great an Enemy to those De∣bauchers of Young Maids? A mortal Ene∣my

(said the Count) and especially to the Nymphs, Sylphs, and Salamanders. For as for the Gnomes, he does not hate them so much, for, as I think I told you, these Gnomes terrified at the houling of the Devils which they hear in the Center of the Earth, chuse ra∣ther to continue mortal than to run the risk of being so tormented, if they acquired immortality. Hence it is that the Gnomes have pretty good Com∣merce with their Neighbours the Devils. These perswade the Gnomes, naturally very kind to men, that it is great ser∣vice done to men, and a deliverance from a great danger, to oblige them to renounce their immortality; for that end they ingage to furnish him, whom they can perswade to that renunciati∣on, with as much money as he shall please to ask, to avert the dangers that may threaten his Life during a certain space of time, or what other condition; whicn he who makes that accursed com∣pact shall please: so the Devil, wicked Rogue as he is, by the meditaion of that Gnome, makes the Soul of that Man become mortal, and deprives it of a right to Life eternal.

How, Sir (cried I) are not these Com∣pacts whereof Demonographers relate so ma∣ny examples, in your opinion then, made with the Devil? No sure (replied the Count) hath not the Prince of the World been cast out? Is not he shut up? Is not he bound? Is he not the Caput Mortuum, and terra damnata, which hath sunk to the bottom of the operation of the Su∣pream and Architypical Stagyrist? Can ••e ascend unto the Region of Light, and spread his concentrated darkness there? He can do nothing against Man. He can onely inspire into the Gnomes his Neighbours, to come and make such Propositions to those whom he fears most will be saved; to the end their Soul may die with their Body.

According to your Doctrine then (added I) these Souls die? They die, Child (an∣swered he) because their Soul dies with the Body. They come off on very easie terms then (replied I) and are very lightly punished for so enormous a Crime as the renouncing of their Baptism, and the death of their Saviour.

Call you that (said the Count) a slight punishment to enter into the dark Abyss

of Nothing? Know that this is a great∣er punishment than to be damned; that there remains some mercy still in the Ju∣stice which God exercises against the sinners in Hell; and that is great favour that they are not consumed by the Fire that burns them. Non-entity is a great∣er evil than Hell; and that is it which the Sages preach to the Gnomes, when they call them together to make known to them the wrong they do in prefer∣ring Death to Immortality, and the A∣byss of Nothing to the hope of a Blessed Eternity, which they might have a right to possess, if they would ally themselves to Men, without exacting from them those Criminal Renunciati∣ons. Some of them believe us, and we marry them to our Daughters.

Ye preach a Gospel then to the Subter∣ranean people, Sir (said I.) Why not (replied he) we are their Doctors, as well as of the people of the Fire, Air, and Water, and Philosophical Charity is indifferently diffused on all those Chil∣dren of God, as they are more subtile, and more knowing than the ordinary sort of Men; so are they more docile

and capable of Instruction; and they li∣sten to Divine Truths with a respect that ravishes us.

It must indeed be rav shing (cried I laughing) to see a Caballist in a Pulpit holding forth to these Gentlemen. You shall have the pleasure; my Son, when you will (said the Count) and if you please Ill call them together this Even∣ing, and preach to them about Mid∣night. At Midnight (cried I) I have been told that that is the hour of Sabat, or the Devils Night Rendezvous. The Count fell a laughing; You put me in mind (said he) of the Fopperies that are re∣counted by Demonographers concern∣ing their imaginary Sabbat. I wish also for the rarity of the thing, that you be∣lieved them likewise. Ha! as to the Tales of the Sabbat (replied I) I do as∣sure you I believe not one word of it.

You do well, my Son (said he) for once more, the Devil hath no power so to play upon Mankind, nor to converse with men; far less to make himself be adored by them, as the Inquisitors be∣lieve. The occasion of this popular re∣port, is, because the Sages, as I have

just now told you, assemble the Inha∣bitants of the Elements, to preach to ••hem their Mysteries and Morality; and seeing it happens commonly that some Gnome is cured of his gross Error, con∣ceives the horror of Non-entity, and consents to be immortalized; we give him a Maid, marry him, and celebrate the Wedding with all the rejoycing that the Conquest we have made does re∣quire: These are the Dances and Shouts of Joy, which Aristottle says were heard in some Islands where no Body was seen however. The great Orpheus was the first that called together the Subterra∣nean People, at his first meeting Sebasi∣••s the ancientest of the Gnomes, was immortalized; and from that Sebasius the Assembly had its name, in which the Sages directed their Speech to him so long as he lived; as appears in the Hymns of the Divine Orpheus. The ignorant have confounded things, and have taken oc∣casion thereupon to tell a thousand im∣pertinencies, and to decrie an Assem∣bly which we only summon for the glo∣ry of the Supream Being. I could never have imagined (said I) that the night Sa∣bat

was an Assembly of Devotion. It is though, a most holy and Cabalistick one (replied he) which the World will not ea∣sily be perswaded of: But such is the deplorable ignorance of this unjust Age, men are infatuated with a popular opi∣nion, and will not be undeceived. It is in vain for the Sages to speak, Fools are better believed. It is in vain for a Phi∣losopher evidently to demonstrate the Falsity of the Notions that Men have framed to themselves, and give evident proofs to the contrary; let him use what Experiment and solid Reason he can: If a man in a Hood appear, who will un∣dertake to falsifie it; Experience and Demonstration are baffled, and Truth cannot again recover its right. Men believe this Hood more than their own Eyes. There hath been a memorable instance of this Popular Infatuation in your own France.

The Famous Cabalist Zedechias had a mind, in the Reign of your King Pepin, to convince the World that the Elements were inhabited by all those People, whose Nature I have already described to you. The Expedient he conceited,

was to advise the Sylphs to shew them∣selves publickly in the Air; they did it with great Pomp and Magnificence. These admirable Creatures were seen in the Air in Humane Shape, sometimes in Battel Array, marching in good Or∣der, standing to their Arms, or encam∣ped under rich Pavillions: sometimes in a Fleet of Aereal Ships of an admirable Build, which sailed with gentle Zephirs. What became of it? Do you think that the ignorant Age fell to reason on the Nature of those marvellous Spectacles? No such matter. The People believed at first that they were Sorcerers, who had got into the Air, to raise Tempests there, and to showre down Hail upon their Crops. The Learned Divines and Lawyers were quickly of the Opinion of the People, the Emperour believed it also; and that ridiculous Notion pre∣vailed so far, that the Wise Charlemaigne, and after him Lewis the Debonaire, im∣posed heavy punishments upon all those pretended Tyrants of the Air. This you may see in the First Chapter of the Ca∣pitular Decrees of those two Empe∣rours.

The Sylphs perceiving that the Peo∣ple, Pedants, and the Crowned Heads themselves, conspired thus against them, resolved that they might make them lose the bad Opinion which they had of their innocent Fleet, to carry away men from all parts, to shew them their Fair Women, their Republick, & Govern∣ment, and then to drop them in several places of the World. They did as they projected, the People seeing Men de∣scend, came running from all parts, pos∣sessed with an Opinion that they were Sorcerers, who detached themselves from their Companions, that they might poison the Fruits and the Waters; and according to the rage that is inspired by such imaginations, they dragged the poor innocent men to punishment. It is incredible what a vast number of them perished by Fire and Water in this King∣dom.

One day amongst the rest it happened at Lyons, that three Men and a Woman descended in those Aereal Ships; the whole City gather about them, cry they are Magicians, and that Grimoald 〈◊〉〈◊〉 of Benevent, the Enemy of Charle∣maigne,

sent them to destroy the Crops of France. It was to no purpose for the four Innocents to say for their justifi∣cation, that they were of the same Countrey; that they were lately carri∣ed way by miraculous men, who shew∣ed them unheard of Wonders, and prayed them to relate them. The infa∣tuated People, will not hear their De∣fence; but was going to throw them in∣to the Fire, when the good man Ago∣bard Bishop of Lyons, who whil'st he was a Monk, had obtained great Au∣thority in that City, came running upon the News; and having heard the Peoples Accusation, and the Defence of the Accused, gravely pronounced that both were false. That it was not true that these Men came down out of the Air, and that what they affirmed to have seen there, was absolutely im∣possible.

The People believed what good Fa∣ther Agobard said, better than their own Eyes; was pacified, set at liberty the four Ambassadors of the Sylphs, and received with admiration the Book which Agobard wrote to confirm the

Sentence he had pronounced. Thus was the Testimony of these four Witnes∣ses made frivolous.

In the mean time, seeing they escaped punishment, they were free to relate what they had seen; which was not al∣together fruitless: for if you remember the Age of Charlemaigne abounded in Heroick Men. And this is a sign that the Woman who had been with the Sylphs, obtained Credit amongst the Ladies of those Times; and that by the grace of God many Sylphs were immortali∣zed, many Sylphides became likewise Immortal, by the relation that these three Men gave of their Beauty; which obliged the people of that Age to apply themselves a little to Philosophy; and from thence have come all the Stories of Fairies which you find in the amo∣rous Legends of the Age of Charle∣maigne, and the succeeding. And these pretended Fairies were nothing else but Sylphides and Nymphs. Have you read the Stories of those Heroes and Fairies? No, Sir (said I.)

I am sorry for that (replied he) for they would have given you some Noti∣on

of the State to which the Sages are resolved one day to reduce the World. Those Heroick Men, those Loves of Nymphs, those Journeys to the Earth∣ly Paradice, those Palaces and Inchant∣ed Groves, and all those Charming Ad∣ventures, are but a weak Emblem of the Life that the Sages leads, and what the World shall be, when Wisdom by their means shall reign therein▪ There shall be none but Heroes in it; the least of our Children shall have the might of Z••roaster, Apollonius, or Melchsedec; and most part of them shall be accom∣plished as the Children that Adam would have begotten on Eve, had he not sinned with her.

Did you not tell me, Sir (said I inter∣rupting him) that it was not the will of God that Adam and Eve should have had Children; and that Eve should have given her self only to Sylphs or Salamanders? It is true (said the Count) they should not have procreated the way they did. Your Cabal Sir (continued I) furnishes Man and Woman then with an Invention of Begetting Children after another man∣ner than the common Method. Assuredly

replied he.) Good now, pray teach me that, Sir (answered I.) You shall not know it too day, if you please (said he laughing) I'll revenge the Quarrel of the people of the Elements, because you have made so much difficulty to un∣deceive your self of their pretended De∣vilry. I make no question but your pannick fears are now over. I leave you therefore, that you may have time to meditate and deliberate in the pre∣sence of God, to which kind of Ele∣mentary Substances it will be most for his glory and your honour, that you bestow a share of your Immortality.

In the mean time I'll go recollect my self a little, for the Discourse that you have put me upon making this night, to the Gnomes. Go (said I) explain to them some Chapter of Averroes? I be∣lieve (said the Count) I may very well have a little touch at that; for I have a Design to preach to them the Excel∣lency of Man, that I may work upon them to court our Alliance. And after Aristotle Averroes holds two things which it is fit I should illustrate; the one concerning the Nature of the Mind, and

the other about the Chief Good: He says, That there is but one created Mind, which is the Image of the uncreated; and that that Mind alone is sufficient for all Men. And as to the Chief Good, A∣verroes says, It consists in the Conversati∣on with Angels; which is not Cabali∣stick enough: For Man even in this life is created for the Enjoyment of God, as you shall one day know, and find by Experience, when you are listed among the Sages.

Thus ended the Conference of the Count of Gabalis. He return∣ed next day, and brought me the Discourse that he made to the Sub∣terranean People: It is a wonder∣ful Piece. I would publish it, with a Continuation of the Con∣ferences that a Vice-Countess and I had with that Great Man, were I sure that all my Readers had right thoughts, and would not take it amiss that I make my self merry with Fools. If I perceive

that my Book is permitted to do the good that it may produce, and that I be not unjustly suspe∣cted to commend Secret Sciences, under pretext of making them ri∣diculous; I shall continue to please my self with my Count; and may suddenly publish another Tome.

Notes

• (a)

  Terms of Geomancy,
• (b)

  Terms of Geomancy,