Three Books of Occult Philosophy (De occulta philosophia)

Hence E/penor in Homer, Ibescech thee ( saith he ) V/ysses, be mindful of mee, and kave mee not unburied, lest being unburied I become an obs iR of the Gods wrath, Bur the fpicic'of a man, which is of a cred nature, and divineffipring ; becaule it is alwais fauirks, becomes uncapable of any punishment ;z Bur the soul if thath done well, rejoyceth together wich the spirit, and go-

ve forth with itsAcrial Chariot, passeth freely co the quires of ——ww———— wy” Oe 7 . 26 Of Occult Philojoply. — Book11] of the Heroes, or reacheth heaven, where it enjoys all its senses, aud powers, a perpetuall blessed felicity, a perfeRt knowledge of all things, as also the divine vision, and poslessi on of the kingdom of heaven, and being made partaker of the divine power bestows freely divers gifts upon thescin. feriors, aS if it were an immortal God. Bur if it hath doneill, the spirit judgeth it, and leaves it to the pleasure of the dive, and the sad soul wanders about Hell without a spirit, like an image, as Dido complaines in Virgil; Arad now the great image of mee shall go TU naer the earth Wherefore then this soul being voyde of an intelligible el sence, and being left to the power of a furious phantasy, i; ever subjeRed by the rorment of corporeall qualities, knowing that it is by the just judgement of God, for ever deprived of the divine vision ( to which it was created ) for its {ins : the absence of which divine vision, as the Scripture testifies, isthe ground of all evils, and the most greivous punishment of all which the Scripture calls the pouring down of the wrath of God. «This image therefore of the soul enters into the phol! as an eAerial body, with which being covered doth tome-

times advise freinds, sometimes stir up enemies, as Dias threat: ens e/Eheas in Virgil saying, T.ll hant thee, and thee tortures I Will give, For when the soul is separated from the body, the pertutbations of the memory aud sense remain. The Platonists fay that the souls, especially of them that are slain, stir up ene mies, mans indignation not so much doing of it, as the divine Nemesis and Demon foreseeing, and permitting of it. $ the spirit of Vaboth ( as the masters of the Hebrews interpret it ) because in the end of its life it went forth with a desire 0 revenge, was made, to execute revenge, the spirit of a lye, an went forth,God permitting it, a lying spirit in the mouth 0 ” 8 — cnnw TY CY Faw 0 Book Il. Of Occult Philosophy, —— —— — p — _ all che prophets, untill it made Achab go up unto Ramnthe Gilcad And Virgil himsclfe together with the Pythagortans, and *Pl.:tonists, ro whom allo our Axstin afsents; confefleth that separated souls retain the fresh memory of those thinss which they did 1a this life, and their will, whence he bings; » What care they Living had of horses brave e1nd Arms, the same doth folly them lo th* grave.

And Agazelin his book De Scientia Divina, and other Arabians , and Mahumatiists which were Fhilotophers, think that the operations of the soul , being common to the conjoyned body, impresle upon the soul a Charatter of use and exercise , which ic being separated will use, being Rrongly impressed to the like operations and passions which were not destroyed in life time. And although the body and organ be corrupted, yet the operation will not cease, but like aftcRions and dispositions will remain. And these fouls the ancients call with a common name Lanes, whereof those that were in this life innocent , and purifyed by morall vertues, were very happy ; And of them as Virgil sings, ——-T hat did for their conntry die, with priests Who in their lives vow'd chastity, eAnd sacred Poets, who pleas'd Phacbus best, Or by invented arts mans life assist, And others in their memories renowned, —- Although they departed this life without the jutification of faith , and grace, as may Divines think , y£t their souls were carryed without any tuftering into happy pleasant fields ; and as saith Virgil, T hey went to places and to plea/ant greens, And pleasant [eats the pleasant groves between,

Where they enjoy certain wonderfull pleasures, as also {ensitive Cm. om... an — - PR: Py - +. wm . 5 mn Of Occult Philojophy. Book 111. sensitive, intelleAuall and revealed knowledge ; also per. haps they may be indoArinated concerning faith, and jultif. cation , as those spirits long since to whom Christ preached the Gospel in prison. For as it is certain that none can be saved without the faith of Christ, so it is probable that this faith is preached to many Pagans and Saracens after this life, in those receptacles of souls unto salvation, and that they are kept in those receptacles, as in a common prison, untill the time comes when the great Judge (hall examine our aQtions. To which opinion Laftantins, Irenens, Clemens, Ter« tullian, Austin, Ambrose, and many more Christian writers do afsent. But those souls which are impure, incontinent, depart wicked, do not enjoy such happy dreams, but wander full of most hideous Phantasmes, and in worser places, enjoying no free knowledge but what is obtained by concel- | fion, or manifestation, and with a continuall fleshly desire are subjeRed by reason of their corporcall corruption ro the sense of pain}, and fear swords, and knives. These without doubt Homer seemed to be sensible of, when in the eleventh book of his Ody(ses he brings in the mocher of Ulysses being dead,standing neer to him offering sacrifice, but neither knowing him,or speaking tohim,whilst he with his sword drawn did keep off gholts from the blood of the sacrifice.

But atcer that Tyresia the prophetess advising of her, she had; tasted of the sacrifice , and had drunk the blood , she presently knew her son, and crying spake to him. Bur the soul of Tyres the prophetesie, notwithstanding the drawn sword, even before she rasted the bloud, knew U/) sses,and spake to him, and shewed him the ghost of his mother ltanding neer to him. W hatsoever vices therefore fouls have committed in the bodies unexpiated in this life,they are constrained carrying the habits of them along with them,to purge themselves of them in hell, and to undergo punishment for them ; which che Poet explains in these verics ;

BookIlI, Of Occult Philosophy. — When they ate, T hen aoth not leave them all their misery. T hey having not repented of their crimes, Aust noW be punish d for their mispent times. For as the manners and habits of men are in this life, such affcions for the most part follow the soul after death, which then calls to mind those things which ic did formerly do in its life, and then more intently thinks on them, for as much as then the divers offices of life cease, as those of nourishing, growing, generating, and various occupations of senses , and humane affairs and comforts,and obstacles of a grofser body. Then are represented to the plantastick reason those species, which are so muck the more turbulent and furious, by how much in such souls there lies hid an intelleAuall spark more or lesse covered, or al:ogether extinR.into which are then by evil spirits conveyed species either most false, or terrible : whence now it is tormented in the concupiscile faculty, by the concupiscence of an imaginary good, or of those things which ic did formerly aff-R in its life rime, being deprived of the power of enjoying them, although it may se-m to it self sometimes almost ro obtain its delights, but to be driven from them by che evil spirits into bitter corments , as in the Poets, Tantalus from a banquet, Surdanapalus from embraces , Midas from gold, S$i/yphus from power ;

and they called these souls hobgoblins, whereof if any taking care of houshold affairs lives and inhab**s quietly in the house, it is called a houshold 20d , or familiar. But they are most cruelly rortured in che irascible saculty with the hatred of an imaginary evil, into the perturbations whereof, as also false sulpitions, and most horrible Phancasmes they then fall , and there are represented to them sad representations ; sometimes of the heaven falling upon cheir- head , sometimes of being consumed by the violence of flames, sometimes of being drowned ina eulfe, sometimes of being swallowed up into the carch.s{»metmes of being changed inco divers kinds of bealts. sometimes

of being corn and devoured by ugly monsters, sometimes of being 7 "_ Of Occult Philosophy. Book 111. being carried abroad, through woods seas, fire,air,and through feaitull infernall places, and sometimes of being taken, and tormented by devils. All which we conceive happens to them after death no otherwite then in this life ro those who are taken with a phrensie, and some other melancholy distemper, or to those who are affrighred with horrible chings seen in dreams , and are thereby rormented, as if thele things did really happen to them , Which truely are not reall but only species of them. apprehended;jin imagination : even so do hor. rible representations of (ins terrific those souls after death as if they were in a dream and the guilt of wickedness drives them headlong through divers places; which therefore Orphems calls che people of dreams, saying, the gates of Pluto cannot be unlocked ; within is a people of dreams ; such wicked souls therefore enjoying no good places, when wandring 1n an Aeriall body.they represent any form to our sight, are called hags,and goblins, inoftensive co them that are £00d, but hurtfull ro the wicked,appearing one while in thinner bodies 3nother time in grosler,in the shape of divers animals, and monters , whose conditions they had in their life time , as (ings the Poet,

Then divers forms and shapes of brutes appear For he becomes a tyger, swine, and bear, A halie dragon, and a lionesse, Or doth from fire a dreadful! noise expresse; He doth trawsmute him{elf to divers looks, To fire,Wild beast s,and into running brooks. For the impure soul of a man, who in this life contraQed r00 great a habit tots body , doth by a certain inward atfeMion of the elementail body frame another body co it (clf of the vapours of the elements, retreshing as it- were from 3n ealie matter as it were with a suck, that body which is continually vanishing ; to which being moreover enslaved as to voriton, and sensible initrument by a certain divine Law , doth in it lufter cold, and heat, agd whatloever annoys the body, ok [ 11. Of Occult Philosophy. spirit, and sense, as stinks, howlings, wailings,gnashing of the teeth,stripes,tearings,and bonds,as Virgil sang; —— Ard therefore for their crimes T hey must be punish'd, and for mispent times Must tortures feel ; some in the Winds are hung, Others to cleanse their spotted sins are flung Into vast gulfes,or purg'd in fire——— And in Homey in his Necyomancy Alcinons makes this relation to Ulysses,

Of T ytizs the dear aarling of the earth, Ive saw the body stretch d nme furlongs forth eAnd on each side of Whom a vultur great These souls sometimes do inhabit not these kinds of bodies only, but by a too great affeRion of flesh and bloud trans.- mute themselves into other animals, and seise upon the bolies of creeping things, and brutes, entering into them, what kind soever they be of, possessing them like Demons. Tythagoras is of the same opinion, and before him 7ri/meristus,a\serting that wicked souls do oftentimes go into creeping things, and into brutes, neither do they as esfentiall forms vivifie and inform those bodies, but as an inmate dwell there xina prison, or stand neer them by a locall indistance as an nternall mover to the thing moved ; or being tyed to them re tormented,2s Ixion to the wheels of serpents, Syliphus to 2 tone ; neither do they enter into brutes only, but sometimes Into men, as we have spoken concerning the soul of Nabaoth which went forth a lying spirit in the mouth of the Prophets. Hence some have asserted that the lives, or spirits of wicked nen going into the bodies of some men, have disturbed them, ad somecimes lew them, Which is more fortunately granted unto blessed souls that like good Angels they should dwell in

s, and enlighten us,as we read of Elias, that he being taken Ii from Of Occult Philosophy. Book 11]. from men his spirit fell upon E1if9a : and el{[swhere we read that God took of the spirit which was in AZoses, and gaveit 10 70, men. Here lies a great secret , and not rashly to be re. vealed. Sometimes also ( which yet is very rare ) souls arc driven with such a madness that they do enter the bodies not only of the living, but also by a certain hellith power wander into dead Carkailses, and being as it were revived commit horrid wickednesles, as we read in Saxo Grammaticus, that Asuitus and Asmundus rwo ccrrain men vowed one to the other , that he that should live longest shou!d be buried with him that was first dead : at length e4/#-t5 being fist dead, is buried in a great vaulr wich his dog , and horse, with whom also eA/mundus by reason of his oath of friendship , suffered himself ro be buried alive, ( meat which he should fora long time eat, being brought to him; ) in procesle of time Eri- cus King of Swecia passingby that place with an army,breaking up the comb of A/uirus ( supposing that there was treasute) the vault being opened , brought forth A/mmndus : whom,

when he iaw having a hideous look , being smeared over with filthy corrupt blood which flowed from a green wound { for eA/nitus being revived, in the nights, took off with often strugling his right ear ) he commanded him to tell him the cause of that wound : which he declares in these verles ; Why doth my visage wan y0u thus amaze ? Since he that lives among st the dead, the grace Of beauty needs mnst loose ; I knoW not yet What daring Stygian feind of Aluit T he spirit sent from hell, who there did eat A horse, and dog, and being with this meat Not yet suffied, then set his claWs on me, Pull d off my cheek mine ear,and hence you see My noly ,wounaed,mangled bloody face; T his monstrous Wight returned not to his place Without receiv'd revenge; I presently His body thorough run Book 111. bo Of Occult Philosophy. Pansanias tels a story not unlike to this, taken out of the interpreters of the Delphi ; viz. that there was a certain in. fernall Demon, which they called Exrinomus, who would ear the flesh of dead men, and devourit fo that the bones would scarce be left. We read also in the Chronicles of the ({retensans, that the ghosts which they call atechane were wont to return back intv their bodies, and go into their wives, and lie with them;

for the avoyding of which, and that they might annoy their wives no more,it was provided in the common lawes that the heart of them that did arise should be thrust thorow with a nail, and their whole carcafse be burne. These without doubt are wonderfull things, and scarce credible, bur that those lawes, and ancient Histories make them credible. Neither is it alcogether strange in Christian Religion that maoy souls were restored to their bodies,before the universall resurretion, Moreover we belecve that many by the (ingular favour of God are together with their bodies received to zlory, and that many went down alive to hell. And we have heard chat ofcentimes the bodies of the dead were by the devils taken from the graves,without doubt for no other use then to be imprisoned, and tormented in their hands. And to these prisons and bonds of their bodies there are added also the possessions of molt filthy and abominable places, where are AEtnewn fires, gulfes of water, the shakings of thunder, and lightening , gapings of the carth, and where the region is void of light , and receives not the rayes of the Sun, and knows not the light of the Stars, bur is alwayes dark. Whither Vlysses 1s reported in Homer to come,when he (ings,

* Here people are that be Cymmerian naw'd, Drown'd in perpetuall darkness,it 1s fam'd, hom rising, nor the setting sun doth see, But With perpetuall night oppressed be. Neither are those meer fables which many have recorded of the cave of Fatricins, of the den of U#lcan of the /ftrear ayes, and of the den of N#rfia, many that haye seen and Ii 2 known 484 Of Occult Philosophy. Book I 1. know them testifying the same. Also Sexo Grammatic: tells of greater things then” these of the Pallace of Gerwthus, and | of the cave of Uparthiloc:ts * Allo Pliny, Solinus, Pythias, Clearchus, of the wonder: ull prodigies of the Northern lea, of which Tacitzs allo in his history of Dr#s#s shewes that in the German sca there wandred souldiers by whom divers mie raculous unheard of things were leen, viz. the force'of whirl. | pools, unheard of kinds of birds, fea monsters like men and beasts ; and in his book of Germany he te)ls that the Helduj.l ans, and »Axions, who had the tace of men, but their other parts were equall to bealts,did dwell there, Which withour all doubt were the works ot gholts and divels, Of these also Clay. aiannus long time lince lang,

Tn th extream bounds of F-2:ch there is a place, | Encompass'd by the jea, Where in hi5 race Fame saith Ulysies ha: ing tasted blood, | A secret people did deicry Where loud | And monrnfull plaints were heard of wanaring spirits hich did the country people much affright. Aristotle relates of the -/£ol:an Tlands neer ' 7raly, thatin Ml ; Lipara was a certain tombe, to which no man could go sak: Ml © by night, and that there were Cymbals and shrill voyces Ml 1; with certain absurd loud laughters ; also tumults and empty Ml ;; sounds made,as the inhabitants did strongly aver; and that up- MW 1 on atime acertain yong man being drunk went thither, ard I - about night fell aslcep neer the cave of the rombe, and was fl - aicer the third day fond by them that sought him, and wi ff y | taken u> for dead ; who being brought forth, the solemnicies Y of the sunerall being ready, suddainly arose up, and toldin s. Eq order, tothe great admiration of all, many things whichte MW | had seen and suffered. There is also in Novergia a certain mountain most dreadfull of all, cirrounded by the fea, which

commonly is called Hethelberging, representing Hell, wherc there are heard great bewailings, howlings, and scritchings1 mile round about, and over which great vulters and mo! Book I 11. Of Occult Philosophy. black. Crows fly, making most horrible noyses, which forbid any to come neer it : Moreover from hence flow two fountaines whereof the one is most intense cold, the other most intense hot, far exceeding all other elements. There is also in the {ame country toward the Southern corner thereof a Pro. montory called Nadhegrin, where the Demons of the place are seen by all, in an acriall body. There 1s also in Scor/and the Mountain Doloros#s , from whence are heard dreadfull lamentations: and in Thrringia there is a mountain called Herrisenus, where dwelt Sylvan, and Satyrs, as fame and experience teacheth, and faithfull writers testitie. There are in divers Countries and Provinces such like miracies as these, I will not relate here thofe things which I have seen with mine eyes, and felt with mine hands, least by the wonderfull-admi-. rablenes & strangeness of them I should by the incredulous be xccounted a lyar. Neither dol think it fit to pass by what many of our age think concerning the receptacles of souls, not much differing from these which we have now spoken of : of which 7ertelian in his fourth book again(t the herefies of Marcion saith, It is apparent to evey wise man, which hath ever heard of the Elyscan fields that there 1s some Jocall determination, ( which 1s called efbrahams bosome ) for the re.

ceiving of the souls of his sons, and that that region is notcek{tial,yer higher then hell,where the souls of the just re(t,uncill the consummation of things restore the resurreRion of all things with fulnes of reward. Also Peter the Apcstle faith ro Clemess aking him of these things, thou dolt constrain mee O Clemex;s to publish something concerning things unutterable: Yet as far as 1 may, I will. Christ, vhSrom the beginning & alwaies was, Was alwaies through each pRn_ though skcretly, present with the godly, with tho!e elpecially by Khom he was defired and to whom he did molt often appear. But it was not time, that the bodies then being resolved, there should be a resurreRion : but this rather seemed a remunetion from God, that he thac was found jult, should remain longer ina body, or that the Lord should rranslate him ( as we lee clearly related in the scripture of some certain iust: £43 men, )

o Ri re EN ce es Of Occult Philosophy. Book 1 of men- ) After the like example God dealt with others, who pleased him well,and fullfilling his-will were being trarsliced to Paradise reserved for a kingdome. But of thofe who could not fullfll the rule of justice, but had some relique of wicked. ness in theit flesh, the bodyes indeed arcresolved,but souls are kept in 200d and pleasant regions, that in the refurreiou of the dead, when they shall receive their bodies,being now purg. ed by resolution, they may enjoy an eternall inheritance for those thingswhich they have done well. Irene also in the end of his bookwhich he wrot against the Heresics of the Valentinians, faith: Whereas the Lord went in the middle ,of the shadow of death, where the souls of the dead were, and after rose again corporeally,and after resurreRion was taken up,it is manifest that the souls of his disciples(for whom he worked these things ) should go to some invisible place,appoynted by God, and there tarry untill the resurreMion, afterwards receiving their bodyes, and rising again perfeRly,z e. corporeally, as the Lord arose, so (hall they come into the presence of God ; for no disciple is above his master ; But every one shall be perfeR as his Master. Therefore even as our Master did not presently fly and go away, but expeQed the time of his resurreRion determined by the father, which is also manifested by Jon, after three daies arising he is taken up ;

So also ought we to expe the time of our resurreRion determined by God, foretold by the Prophets; and so rifing again we shall be rakenup, as many as the Lord shall account worthy of this honor; Lattantius Firmianus allo agreeth to this, in that book of Divine institutions,whose title is of Divine reward ; Saying, ler no man think, that @& souls atter death are presently judged ; for they are all detained in one common custody, untill the time cometh in which the great Judge shall examine deserts; then they whose righteousness shall be approved, shall receive the reward of immortality : but they whose (ins and wickednes are detected, shall not rife again, but being dceftinated for certain punishment, shal be shut up with the wicked angels into the fame darknes: of the same opinion are Axstine, and Ambrose, who sayth in his Enchicidion, The time which is

- a FF -—n © Book ITE Of Occult Philosophy. is interposed betwixt the death of man and the last resurreai.. on, containeth the soul in secret receptacles ; as every one is worthy of rest or sorrow, according to that which it obtained whilst ic lived in the flesh ; but Ambrose in his book concerning the benefits of death, saith!i; The writing of E/dras calleth the habications of the souls, store houses ; which he meting with the complaints of man{because that the Just who have gone before, may seem, even to the day of Judgement viz, for along time, to be wonderfully defrauded of their just recompenle of reward ) doth liken the day of judgment to a garland ; for the day of reward is expeRted of all, that in the mean time both the conquered may be ashamed, and the conquerors may attain the palme of vitory ; therefore while the fulnes of times is expeRed,the souls expeR their due recompense ; punishment remaining for some, glory for 0thers; and in the fame place he calleth Hell a place which is not scen, which the souls go to being separated from the bodies; And in bis second book of {ain and Abel, he saith, the soul is loosed ;from the body, and after the end of this life, is even as yet in suspence, being doubrfull of the judgement to come ; To these aflenteth that evangelical saying, concerning the last iudgment,Christ saying in Matthew, Many shall say to mee in that day, Lord, Lord, have we not prophesied in thy name, and in thy name cast out Devils? And then [ shall cox» fess to them, that I never kyew them ; by which specch it seemeth to be clear, that even untill this day they were uncertain concerning their sentence, and by the confidence of miracles which they had performed in the name of Jesus, whilst the

lived,to have bin in some hope of salyation;Thereftore because the judgement of souls is deferred untill the last day, many Theologians think that satisfaRory intercessions may help nor only the Justified, bur also the damned, before the appoynted day of iudgment. So Trajan the Emperor was delivered from Hell by Saint Gregory, aud Justified to salvation, though some think that he was not freed from the guilt ofpunishment, but the Justice of punishmeat was prorogued untill the day of iudgment ; But Thomas Aquinas faith it scemeth more proIt 4 bable - OV eros AA AAAS Of Occult Philosophy. Book II bable, that by the inrercessions of S. Gregory, Traian lived again , and obtained a gracious power by the which he waz freed from the punishment and guilt of fin ; and there are some T heolooians who think , that by the Diriges for the dead nei. ther the punishment nor the guilt is taken away or detrafted, but that only some ease and ali wagemenr of the pains is pro. cured; and this by the fimilitude of a swearing porter, who by the sprinkling of fome water seemeth to be eased of the weipht of his burthen , or helped to carry it more ealily_ al. though nothing of the burthen be taken oft : Yer the common opinion 'of Theologians denyeth that prayers or funerall Djriges do caule any favour for the guilty within the gates of Plto :

but seeing all these things are 6f an incomprehensible obscurity , many have vainly whet their wits in them : There. fore we holding to the opinion of Arstive, as he saith in the tenth book on Genesis, do aftrm, Thar it is better do doubt concerning occult things, then to contend 'about ungertain things; for I doubt not but that that rich man is to be under. stood in the flames of pains, and that poor man in the re. freshment of joyes ; but how that flame of hell, that bosom of Abraham, that tongue of the rich man, that torment of thirst, that drop of cooling, are to be understood, it is hard. ly fonnd out by the modelt searcher, but by the contentior:s never ; but these things being for this present omitted, we hasten to further matters and will dispute concerning the restitution of souls,

- By What wayes the Magicians and Necromancers do think, they can call forth the souls of the dead, B* the things which have been already spoken, it 1s manifest that souls after death do as yer love their body which they lefr, as those souls do whose bodies want a due buriall pr have left their bodies by violent death, and as yet wander about their carkasses in a troubled and _ Book I [ I, Of Occult Philosophy. spirit, being as it were allured by something that hath an af. finiry with them ; the means being known by the which in times past they were joyned to their bodies, they may easily be c:lled forth & allured by the like vapours, liquors and favours, certain artif:ciall lighes being also uted, songs, sounds and such like , which do move the tmaginative and spitituall Harmony of the soul ; also sacred invocactions, and fuch like, which belong co Religion,ought not to be negleed, by reason of the portion of the rationall soul, which 1s above nature - $0 the witch 1s said to have called up Samuel, and the 7 hesse..ian prophetesle in Lncan, to have caused a carcafle to stand upright : Hence we read in Pocts, and chose who relate thele things, that the souls of the dead cannot be called up without blood and a carkassc : but their shadowts to be ealily allured by the fumigations of these things ;

egges being allo used , and milk, honey, oil, wine, water, flowre, as it were yeclding a fit medicine for the souls ro reassume their bodies, as you may see in Homer , wacre C'irce at argCinstrudterh Ulysses ; yer they think, that these things can be done in those places only where these kinds of fouls are known to be molt conversant, either by reason of some attinity, as their dead body alluring them, or by reason of some affeRion imprinted in their life, drawing the soul ic self to certain places , or by reason of some hellish nature of the place ; and therefore fit for the punishing or purging of souls : places of this kind are belt known by the meeting of nournall visions and incursions, and sach like Phantatmes ; Some are suthciently known by themselves, as buciall places and places of execution, and where publike saughters have lately bcen made, or where the carkalles of the f]ain , not as yet expiated , nor rightly buricd, were some sew yeers (ince put into the ground ; for expiation and exorcifation of any place, and allo the holy right of buriall being duely performed to the bodies , otcentimes prohibiterh the souls themselves to come up, and drivech them farther oft the places of judgement ; Hence Necromancy hath its name, becaule it worketh on the bodies of che dead, and giverh an-

swers by the gholts and apparitions of the dead, and {ubterrany Of Occult Philosopby. Book 111, rany spirits, alluring them into the carkafles of the dead, b certain hellish charms, and infernall invocations, and by deadly sacrifices, and wicked oblations; such we read in Lycan of Erichthone the witch , who called up the dead, who fore. told to Sextus Pompey all the event of the Pharsalian War: There were also in Phigalia a city of eArcadia, certain magicians,priests most skilful in sacred rites,& raisers up of the souls of the dead : and the holy scriptures testifie,that a certain woman a witch called up Samwels soul : Even so truely the souls of the saints do love their bodies, and hear more readily there , where the pledges of their reliques are preserved : but- there are two kinds of Necromancy, the one called Necyorpancy, railing the carkafses, which is not done without blood. The other Sciomarcy, in which the calling up of the shadow only sufficeth : to conclude,it worketh all its experiments by the carkases of the slain , and their bones and mem. bers, and what is from them, because there is in these things 1 spirituall power friendly to them. Therefore they easily allure the lowing down of wicked spirits, being by reason of the similitude and propriety very familiar : by whom the Nerremancer {trengthened by their help can do very much in hnmane

and terrestriall things, and kindle unlawfull lusts, cause dreams,diseases,hatred and such like passions, to the which also they can confer the powers of these souls, which 2s yer being involved in a moist and turbide spirit , and wandering about their cast bodies, can do the same things that the wicked spirits commit;s{ceing therfore they experimentally find, that the wicked and impure souls violently plucked from their bodies, and of men not expiated , and wanting buriall, do stay about their carcases, and are drawn to them b affinity, the witches easily abuse them for the efteRing of their witchcrafts,alluring these unhappy souls by the apposition of their body or by the raking of some part thereof,and compelling them by their devillish charmes, by entreating them by the deformed carkases dispersed chrough the wide fields, and the wandering (hadowes of those that want burials, and by the ghosts sent

*back from Acheron, and the guests of hell, whom untimely we $3 © BOP 2 -— = qa wWA .- >. 3” bw di » m— a FT 9 —- © > tt. > $fv> uf BookIII. Of Occult Philosophy. death hath precipitated into Hell ; and by the horrible desires of the damned, and proud devils revengers of wickednesses, But he which would restore the souls truely to their bodies, mult first know what is the proper nature of the soul from whence it went forth, with how many and how great degrees of perfeftion it is replenished , with what intelligence it is strengthened, by what means diffused into the body, by what harmony it shall be compaRted with ir , what affinity it hath with God, with the intelbgences, with the heavens, elements and all other things whose image and resemblance it holdeth. To conclude , by what influences the body may be knit together again for the railing of the dead,requireth all these things which belong nor to men but to God only, and to whom he will communicate them, as to E/;pat who raised up the son of the Shunamite ; (o allo Alcestis it reported to have been raised by Hercules , and to have lived long after; and Apollonizs T yanensis restored a dead maid to lite, And here is to be noted that sometimes it happenerh ro men, that their vivisying spiric is retraRed in them, and they appear as dead and without sense, when as yet the intelleAual nature remaineth uniced co the body, and it hath the same form, and remaineth the same body, alchough the power of vivifyng extendeth not it self into it aRually , but remaineth retraRted in the union with the intelleQual nature ;

yet it ceaseth not to be ; and although that man may truly be said to be dead , inasmuch as death is a want of a vivifying spirit, yet is it not truly separated ; and that body can be wakened again and live ; and chus many miracles appear in these ; and of this kind many have been seen amongst the Gentiles and Jewes in former ages,1n the number of which is that which Plato reciteth in his tenth book de Republ. viz. that one Phereus of Pamphilia lay ten dayes amongst the slain in battle, and after chat he had been taken away and laid to the fire two dayes, he revived and told many wonderfull things which he had seen in the time of his death ; and concerning these things we have spoken partly in the first book , and shall yet speak further anon where we (hall speak of Oracles which come forth ina Rapture, Extasie, and in the Agony of dying men, CHAP,

Of Occult Philosophy. Book 1 1[ Of the power of . mans soul, in the mind, reason and imagina- £108, Ans soul consisteth of a mind, reason and imagination; the mind illuminates reason, reason floweth into the imagination: All is one soul. Reason unless it be illuminated by the mind, is not free feom errour : but the mind giveth not light ro reason, unless God enlighten, v4z. the hilt light ; for the first light is in God very far exceeding all understanding : wherefore ir cannot be called an intelligible light ; bat this when it is infused into the mind, 1s made intelleRuall, and can be understood : then when it 1s infased by the mind to the reason, it is made rationall, and cannot only be understood but also considered : then when it is infused by the reason into the phantasie of the soul , it is made not only cogitable, bur also imaginable ; yer it is not as yet corporeall ; bit when from hence it goeth. into th: Celcltiall vehicle of the soul ; ir is firlt made corporeall, yet not manifestly sensible :ll it hath passed into the elementall body, either simple and Aerial,or compound in the which the light is made manifestly yi. ible ro the eye ; The Chalacan Philotophers contidering this progresle of light, declare acertain wonderfull power of our mind: iz. that it may come to pasle,that

our mind beingtirmly fixed on God, may be filled with the divine power;and being so replenished with light, its beams being diffuled through all the medi, even to this grofle, dark, heavy,mortall body, it may endow it with abundance of lizht, and make it like the Stars, ard equally shining, and also by the plenty of its beams and lighcnels lift it on high , as firaw lifted up by the flame of fire, and can presently carry the body as a tpirit into remote parts, So we read of /h1ilip in the AdRts of the Ap0files, who bap:1zing the Exnrchin [ndis, was presently found, in Azotzi7, Ihe hike we read of Hybacuc in Daniel : lo othcis going through the doors being (but, clcaped both their

Book III, Of Occult Philosophy. keepers and imprisonment; as we read of Perey the Apostle and of Petey the Exorcist : He may the lefse wonder art this, who hath seen those famous melancholick men, who walk in their fleepes and passe through places even unpaslible, and af cend even unaccessible places, and exercise the works of those that are awake, which they themselves being awake could not do;zof the which things there is no other reason in nature, than a (trong and exalted imagination : but this power is in eycry man & it is in the soul of man from the root of his Creation ; but ir 1s varied in diverse men, an strength and weakness, and is encreased and diminished according to his exercise and use, by the which it is drawn forth from power into aq, which thing he that rightly knoweth, can ascend by his knowledge, even untill his imaginative faculty doth transcend and is joyned with the universal] power, which Alchinds, B.icon, and Gulielmus Parisiensis do call the sense of nature; Vircl, the Etheriall sense , and Plaro the sense. of the vehicle : 2nd his imagination is made molt strong , when that Etheriall and Celcstiall power is poured out upon ir, by whose brightness it is comforted, untill it apprehend rhe species, notions and knowledge of true things, fo that that which he chought inhis mind , cometh to patle even as hethought, and ir o0btaineth so great power, that it can plunge, joyn and insinuate it self into the minds of men, and make them certain of his thoughts , and of his will and defire , even thorow large and remote spaces , as if they perceived a present objeA by their senses;

and it can in lictle time do many things , as if they were done without time; yet these things are not granted to all, but to those whose imaginative and cogitative power 1s most strong and hath arrived to the end of speculation ; and he is fitted to apprehend and manitest all chings, by the splendour. of the universall power , or intell|:gence and jpirituall apprehension which 1s above him : and this is that necessary power , which every one ought to follow and obey, who followeth the truth ; if therefore now the power of the imagination is so great, that it can inst-

nuate it self unto whom it pleaseth, being neither hindced nor | le£ Of Occult Philosopby. = Book 111. ler by any distance of time or place, and can sometimes draw its heavy body along with it, whither it imagineth and dreams eth : There is no doubt but that the power of the mind is greater , if at any time it shall obtain its proper nature, and being no way oppressed by the allurements of the senses,(hll persevere both incorrupted and like it self ; but now for example , that the souls abound with so plentifull Light of the Celcstlall Scars, and hence, a very great a bundance of light redoundeth into their bodies ; so Loses face did shine , that the children of //rae/ could not behold him by reason of the brightness of his countenance; thus Socrates was transfigured, as we read, that in light he overcame the luciferous wheels of the Sun; So Zoroastes being transfigured, his body was takenup, So Eliah and Enoch ascended to heaven in a certain ficry-cha. riot, so Pax! was rapt up into the third heaven : So our bodies aster the judgement of the world,shall be called Glorified,and in like manner be rapt_ up, and we may say by this means, - shall shine as the'Sun and Moon ; which thing that it is pol. sible, and hath formerly been done , Avicebroz the Moore, and Avicen the eArabian and Hippocrates of Cous,and all the school of the {haldeans do acknowledge and confirm :

More. over it is reported in Histories, that Alexander the great being circumvented and in great danger in /dia, did fo burnin mind,that he seemed to the Burbarians to calt forth light ; the father of Theodoricus allo is reported to have cast forth sparks of fire through his whole body; the same thing a wise man also delivered concerning himself, so that ' sparkling flames did break forth here and there even with a noise; neither is this power of the foul found in men only, but sometimes even in beasts, as inthe horse of 7iberizzs, who seemed to send forth Alames out of his mouth. Bur the mind is above fate in ptovidence , therefore is not afteed either with the influences of the heavenly bodies, or the qualities of naturall chings ; Religion therefore can only cure ir ; but the sensitiveness of the foul isin fate , above nature, which is in a certain manner the knot of the body and soul,and under fate, above the body ; therefore it is changed by the influences of the

Book I IT. Of Occult Philosophy. the heavenly bodies, and affeRed by the qualities of naturall and corporeall things : now I call the sensiciveness of the soul, that vivifying and-reRifying power of the body,the originall of the senses;the soul it self doth manifest in this body its sensitive powers and perceiveth corporeall things by the body,and locally moverh the body , and governeth it in his place, and nourisheth it in a body, In this sensitiveness two most Princtpal powers predominate; viz.0ne which is called the Phantasy, or imaginative or cogitarive faculty, of whose power we have already spoken , where we have handled the pailions of the soul:the other which is called the sense of naturegof the which also we have spoken, where we made mention of witchcraft, Man therefore by the nature of his body is under fate; the soul of man, by the sensitiveness inoveth nature in Fate, but by the mind is above fate,in the order of providence; yet reason is free at its own choice ; therefore the soul by reason ascendeth into the mind , where it is replenished with divine light ; sometimes 1t descendeth into sensitiveness and is affeed by the influences of the heavenly bodies, and qualities of naturall chings , and is distrated by the passions and the encountring of sensible objeRs : sometimes the soul revolverh it selfe wholly into reason, searching out other things either by discourse , or by contemplating it self :

for it is poslible, that that part of the reason, which the Peripateticks call the posible Intelle&t . may be brought co this , that it may freely discourse and operate without conversion to his Phancasmes: for so great is the command of this reason, chat as often as any thing incurreth either into che mind,or into the senlitiveness,or into nature, or into the body , 1t cannot pasle into the soul,unless reason apply it felf co it ; by this means the soul perceiveth ir self neicher to sce, nor hear, nor tee), not thar it luf.rech any things by the externall ienses, until] cogirative reason first apprehend :t ; bur it apprehenderh ic when it is at l:asfure, not when it carnestly gapeth after anotier thing, as we manifestly sce by th: '© who heed not tholte hat they meet, when they more tc:iously think on some thing else. Know

therefore that neither che superivur intluences, nor natu; all attcctions Of Occult Phils/ophy. Book L1I affeRions,nor sensations, nor passions either of the mind or body, nor any sensible thing whatsoever , can work or pe. netrate into the soul unless by the Judgement of reason it self, Therefore by its a&, not by any cxtrinsecall violence , can the soul be either affeRed or disturbed , which thing even in. numerable Martyrs have proved by their Martyrdom : $9 eAnasarchus a Philosopher of eAbdera , who , who by the the command of Nicocreontes a tyrant of Cyprus, being cast into a concave stone negleRing the pains of his body , whil he was pounded with-iron pestils , 1s reported to have (aid : pound, pound the shell of Anasarchus , thou nothing hurtest Anasarchns himself : The tyrant commanded his tongue to be cut off, bur he with his own teeth did bite it off, | and did spit it in the face of the Tyrant. Of the degrees of souls, and their destruftion or Immortaluty, He minde, because it is from God (or from the intelli- gible world, is therefore immortal and eternal ; but reton is long-lived by the benefit of its celestial original from the Heaven ; but the senficive because it is from the bosome of the matter and dependeth on sublunary nature, is subje to destruction and corruption: therefore the soul by its minde is immortal], by its Reason long. lived in its etherial vehicle, but relolvable unless it be restored in the circuit of its new body;therefore it is not immortal, unless it be united to an immortal mind:therefore the sersitivenes of the soul or the sen. tive or animal foul, becaule it is produced out of the bosome of a corporeal matter, the body being resolved, peritheth to-

" gether with it, or the shadow thereof remaineth not long in the vapours of its resolved body, partaking nothing of immortality , unless it be also united co a more sublimed power; therefore the foul which is united to the minde, is called the Soul {tanding not falling ; bur all men obtain not this minde, becaule Book I [T. | Of Occult Philosophy. because / as Hermes saith) God would propound it as it were a prize and reward of the souls, which they that shall negleR, being without minde, spotted with corporeall senses, and made like to irrational creatures,are allotted to the same - destruRion with them, as Ecclesiastes saith : there is the same destruRtion of man and beasts, and the condition of both is equall ; as man dieth, so also they dye, yea they have all one breath, so that man hath no preheminence over a beast ; thus far he. Hence many Theologians think, that the souls of men of this kinde have no immortality after they have left their body, but an hope of the resurrection only, whenall men hall be restored. eA#/?inrelateth that this was the heresie ofthe Arabians, who affirmed that the souls perished rogether with their bodies; and in the day of judgement did arise 122in with them ; whosoever therefore being upheld by the divine grace have obtained a mind, these according to the proportion of their works become immortal{as Hermes saith) having comprehended all things by their understanding, which are in the earth, and in the sea,and in the Heavens, and if there be any thing besides these above heaven, so that they behold even goodness it self:

but they who have lived a middle life, thouzh they have not obtained the divine intelligence, but a certain rationall intelligence of it ; these mens souls, when they stall depart from their bodies, are bound over to eertain secret receptacles, where they are afteRed with sensitive powers, ind are exercised in a certain kindof at ; and by imagination, ind the irascible & concupilcible vertues, do cither extreamly rejoyce, or greivously lament. Of which opinion Saint A«st:n allo was, in his book which he wrote of the spirit and sou); The vise men of the Indiaxs, Persians,» Egyptians & Chaldeans have telivered, that this soul superviveth much fonger then its boly, yet that it is not made altogether immortal, unless by Traaimigration. But our T heologiars do philosophize far 0therwise concerning these things, that although there be the lame common originall and beginning of all souls, yer they re distinguished by the creator with divers degrees, not only accidentall, but also intrinsecall, fonnded in their very

| k k ellence, Rn - _— - * "7 - Of Occult Philosophy. Book 111, essence, by the which one soul differeth from another, by that which is proper to it self, which opinion Fohn Scotus alsy holdeth, and the Parisian T heologians have so decrecd in their articles; Hence the wise man faith, I was an ingenuous child, and obtained a good sou), viz. a better then many others. and according to this inequality of souls, every one is capable in their degree, of their charge ; which gift is freely given by God, as we read in the Gospel , that he gave to one five Talents, to another two, to another one, to every one according to his vertue, and the Apostle saith, he hath piren, some to be Apoliles, some Prophets, some Evangelists and Doors, for the consummation of the Saints in the work of the Miniltry, for the building up of the body of Chrift ; for there are ( saich Cr:gen ) certain invittble perfeRions, to the which are corymitted those things which are dispensed here upon carth, in which there is no {mall difference, as also is 1c: quired in the jen ; wherefore some one attaineth the highel degrec of wildome and dignity ; another little diftereth from beasts. & feeding beastsis made half a bealt;another aboundeth in vertues and in wealth;another hath cven litcle or nothing, & oftentimes that little which he hath is taken away from him, &

fiven tO him that hath ; and this 1s the divine justice in the di- {tribution of gifts, that they may correspond to the vertuesot every receiver, to whom allo rewards are given according their works ; that what proportion there is, of gifts to gifts and of deserts ro deserts, there may be the same proportio of rewardsto rewards; to conclude, we-must know this, thit every noble soul hath-a fourfold operation ; First divine, d) the Image of the divine propriety ; the second intelleRual, dy formality of Participation with the intelligences ; the thits rational by the perfection of its proper essential essence ; til fourth animal or natural, by communion with the body an these, Inferior things ; So that there is no work in this who! world so admirable,so excellent, so wonderfull,which the (0 of man, being aslociated to his Image of divinity, whici tt M13gitians call a soul, standing and not falling, cannot accor Plish by us ,own power without any externall help : bay” 0 eo > 4 411 Book I IT. | Of Occult Philosophy. fore the form of all Magical power is from the soul of man standing and not falling. Of Soothsaying, and Phrensie,

rainy is that which the priests or others were stricken withall, and discerned the caules of things, and foresaw future things,viz, when Oracles and Spirits descend from the Gods or from Demons upon them,and are delivered by them; which descendings the Platonifts call the falling down of surior souls on our souls ; and CMercurixs calls them the sen. ses of the Demons, and the spirits of Demons. Ot which sort of Demons the Ancients called Zxridee, and Pythoxe, who, % the Ancients believed, were wont to enter into the bodies BW ofmen, and make use of the voyces, and tongues for the predition of things to come ; of which P/#rarch also made mention in his dialogue of the caufes of defe& of Oracles. But (icero following the Stoicks, affirms that the foreknowing of future things belongs only to the Gods; and Prelomie the Aftrologer faith, that they only that are inspired with a dierty forerell particular things. To these Peter the Apostle consents, saying, Prophecying is not made acccording to the will of man, but holy men spake as they were moved by the holy phost. Nor that the foretellings of things to come are proper- tell unto #5 those things that are coming ,' and we will tell them, because ye are Gods ; But these kinds of fallingsdown, or senses, come not into our fouls when they are more attently busied about any thing else ; but they pass into them, when they are vacant. Now there are three kinds of this vacancy, 442, phrensie, extalie, and dreams, of each of which intheir order,

ly the fallings down-of the Gods. 1/aiah affirms, saying, And Of Occult Philosophy. Book I 11, gy” Of the first kind of phrenic from the Muses. Hrensie is an illustration of the foul coming from the Gods, or Demons. Whence this verse of 0w14, Cod 1s inus, Commerces of the throze Of God, that spirit from above came down. Plate defines this by alienation, and binding ; for he abstraRs from those by which the corporeal senses are Rirred up, and being estranged from an animal man, adheres ro gdicty from whom it receives those things which ic cannot search into by its own power ; for when the minde is free, and at |iberty, the reines of the body being looled, and 2oing forth as out of a close prilon;tranicends the bonds of the members,and nothing hindring of ir, being stirred up by ics own instigatis ons, and instigaced by a divine spirit, comprehends all things, and foretells furure things. Now there are four kinds of divine phrenlic proceeding from leveral dieties, viz. from the /1sses, from Dionysr8, trom eApollo, and trom Yen. The tus phrensie theretore proceeding trom the Mules, stirs up and tempers the mind, and makes ir divine by drawing superior things to inferior things by things natural. Now Mules ate the fouls of the celestial ipheres, according ro which there arc found feygral degrees, by which there is an attraction of 1uperiox- things, to inferior. [The inferior: of these resembling the sphear of the 4{oon,poslesieth those things which are from vegetables, as plants, fruits of trees, roots, and those which are from harder matters, as Stones, Metals, their alligations, and suspensions. So it 1s laid that the {tone Sclenites 1.e. Aloo: Stone, and .the.{tone of the Civer-cas .caus. divination ; allo Fervain, and the Hearb 7 heangel:s cause soothsayjng, as bat been above laid. The second degree resembling Mercy, poslesteth those things which are from animals, and which are

ww mw om OT UTy> CY cy Faulksz g<y- BookIIT. Of Occult Philosophy. compounded of the mixtion of divers natural things together, as Cups, and Meats ; upon this account the heart of a Mole, if any one (hall eat it whilest itis warm, and panting, conduceth,as it is satd,to the foretelling of future events. And Rabbi Moses 1n his commentaries upon Leviticxs tells, that there is an animal called Þ1'1) Fedua, having a humane ([hape, in the midle of whose navel comes forth a string,by which it is fastned ro the ground like a gourd, and as far as the length of that (tring reacheth, it devours and consumes all that is green about it, and deceiving the sight, cannot be taken, unless that {ring be cur off by the stroke ofa dart, which being cur off, it presently dies. Now the bones of this animal being after 4certain manner laid upon the mouth, presently he whose mouth they are laid on, is taken with a phrenhie, aad soothsaying. The third degree answers to the sphear of Peas; This posseiserh subtile powders, vapours, and odours, and oyntments, 'and sufftumigations, which are made of these of which wehave spoke above. The fourth degree belongs to the sphear ofthe S*» ; this posselseth voyces, words, fingings, and harmonical sounds, by the sweet consonancy whereof it drives forth of the minde any troublesomeness therein, and chears it up. Whence Hermes, Pythagoras, Plato, advise us to compose a discontented minde, and chear it up by (inging and harmony.

So Timothews 1s said to have with sounds stirred up King Alexaxder to a phrensie : so the Priest Calame ( Anrelins Augnstas being witness ) was wont at his pleasure by a certain shrill harmony to call himself forth out of his body into a rapture, and cxtalie ; of these also we have beforc spoken. The first degree is answerable tro Lars: this polsesserh vehement imaginations, and aftzRions of the minde, conceits also, and motions thereof, of all which before. The sixth degree answers to 7:7iter : this posscsseth the discourses of reason, deliberations, consultations, and moral purgations : of these we have spoken in part above, and further wz shall speak afterwards ; It posiefseth also admirations, and renerations, at the altonishment of which, the phantasic, and reason are sometimes so restrained, that they sucdcnly ler kk 3 pass

Of Occult Philosophy: Book 11, om — — — —— "FI | pass all their ownaRions : whence then the minde it self being free, and exposed to adiety only, whether to any God, or Demon doth receive supernal, and divine inflaencics, v;x, those conc<rning Which it did deliberate bcfore. So we read that the SybilSSand the Priefts of Pythi4 were wont to receive vrzcles in the caves of Jupiter, and Apollo, The seventh degree refombles Satzrn : this pollefieth the more secret in. rellicencies, and quiet contemplations of the minde. [ call here, the contemplation, the. free perspicacity of the minde, suspended withadmiration upon the beholding of wisdom.For that excogitation which is made by riddles,and images, is a cer. tain kind of speculation, or discourse belonging to Prpiter, and not acontemplation. The «cighth degree resembles the starry heaven ; this observes the situation, motion, rates, and light of the celestial bodies : it poslesleth also images, rings, and such like, which are made after the rule of celeltials, as we have above spoken. The ninth degree answers to the primum mobile, viz. the ninth sphear, as the very universe : this pol: s{efseth things more formal, as Numbers, Figures, CharaQers, and observes the occult influencies of the incelligences of the heaven, and other mysteries, which because they bear the efhpies of celestial dieties, and invocated spirits, easily aHures them, and compelleth them being forced by a certain necessity of conformity to come to one, and detains them, that they shall not calily go back, of which we read in the Oracles in Porphyrie. |

Cease now at length, spare words, to life grve rest, Dissolve, and leave old shapes ( Ithee request ) Dishape the members, and the winding- sheet And in an other place in the same book. Ye Garlanas loose the feet, With water clean Let them be sprinkled, and the Lanrel green Be taken off frow th hands, and every line And Charaer be blotted out — —- Book III, OFOccult Philosophy, | Of these we have sufficiently treated —— and shall afterwards treat further of them. CAAP, XLVII. Of the second kinde from Dionylius, Ow the second phrenlie proceeds from Dionysixs : this doth by expiations exterior, and interior, and by conjurations, by mytteries, by solemnities, rites, temples, and observations divert the soul into the mind, the sup:cam part of it self, and makes it a fic and pure temple of the Gods, in which the divine spirits may dwell, which the foul then pos- {Ning as the associate of life, is filled by them with felicicy, wiidom, and oracles,:;not in (signs, and marks, or corje tes, but in a certain concitation of the mind, and free m- *ton ; & B.:cchns did soothfay to the Beotians, and Fpimer. 45 0 the people of Conr, and the Sybil Erithea to the Trojuns. Sometimes this phrensie happens througha clear viton, iv:aetimes by an express voyce : SO Socrates Was governed i Ly his Demon, whose counscl he did diligently obcy,'whote voy ce he did often hear with his ears, tO whom also the shape of a Demon did often appear.

Many prophecying spirits allo were wont to shew themlclves, and be associats with "he t0als of them that were purified ; examples oi which there ar maay in lacred Writ, as in Abraham and his bond m.ad {747 xr, in Putcob, Gideon, Elias, Tobias, Daniel, and many more. * O Ad.ems had familiarity w: th the Angel I Raziel. Shem the ion 9% ; 2b with Zophiel ; Abraham with Z adkiel : 1saac and 7 acev ith Peliel ; Ioseph, Ioshaa and Daniel with Gavrict; Moses wih Met, fire: Elias with Malkbiel ; Tobias the YONger Wit 24tha l ; David with Cernicl ; , Alannos h with Phaaael ; ( cnet With NEO Exchicl with Hasmael ; Esdras with Une $/.1m0z veith Michel. Sometimes the spirirs by vertue of the (12!3 enter into, and scise upon organical bodies, whether of bruccs or men, and uling the souls thereof as the basis, utrer EK 4 vo

Of Occult Philosophy. Book I11, voyces through organical instruments, as is manifest in Za. lams Asse, and in Saul, on whom the spirit of the Lord fell, and Prophecyed. Of these Apollo in his answers in Porphyr; thus ; Phebean fulgor charmed, did from on. high Come down, and through pare air was filently Conveyed ; came into souls well purified With a sonorons breath, a voyce uttered Through a mortal throat Of the third kir.d of phrensie from Apollo, Ow the third kind of phrenite procceds from Apollo, vi2, from the mind of che world, This doth by certain sacred mysterics, vows, facrifices,adortions, invocations, & certain sacred arts, or certain secret cou.iections,by which the (pirits of their God did infuse vertue,make thc soul rise above the mind, by joyning it with dieties, and Demons -: so we read concerning the Ephod,which being applicd, they did presently prophecie : so we read in the boots of the Senats in the chapters of Eleazor, that Rabbi 1/rael made certain cakes, Writ upon with certain divine and angelicall names, and so consecrated, which they that did eat with taith, hope, and charitie, did presently break forth with a spiric of prophecie. We read in the same place that Rabbi Fohena the son of Fochahad did atter that manner enlighten a certain rude countryman, called Eleazar , being altogether illiterate, that being compasled about with a sudden brightness, did unexpeRedly preach such high mysteries of the ].aw to an assembly of wise men, that he did even astonish all that were neer him. And it is reported of acertain man called Hervi/cus an Egyptian, that hy Wis endowed with such a Givine nature , that at the very [:g8t of images that had any dicty in them, he was forthwich {Lirred up

Book 1 [T. Of Occult Philosophy. up with a kind of a divine phrensie. We read also in the scripture , that when Sax! was among(t the Prophets, the spiric of the Lord came upon him, and he prophecicd, and when he went forth from the assembly of the Prophets, he ceased to prophelie ; the same happened to those officers which Sau/ lent to catch David: who when they saw the company of the Prophets, and Samwel [standing in the midst of them, received the spirit of the Lord on them, and prophesied also. So great is the abounding of divine light oftentimes in the prophets, taken with a divine phrenlie , that it also seiseth on them that are neer them, and makes them have the same spiric of phrenfie: It is not therefore incredible, that an ignorant man thould presently be made wise, and again that a wise man become t2enorant : for there is 3 certain art(known but to few) of informing,adorning,& illustrating a pure mind, (o that ic should presencly be recovered our of the darkness of ignorance, and brought co the light of wisdom : and on the contrary,there is a way by certain hid secrets,to make them that have unclean, and unbelicving minds to become ignorant again , although for the present they are learned and wise. Mans mind allo, especially that which is (imple, and pure,may ( Apxlcins being witness ) by some sacred, and mysterious recreation, and appeasing,be so brought into afslcep, and astonied, that it may forget things present so utterly, as to be brought into its divine nature, and so be enlightned with the divine light, and inspired with a divine phreniie that it may foretell things to come, and withall receive the vcrtue of some wonderfull effeas.

Whence 7.1mblicrz faith, when the prophets are inspired with a diety , they fear nothing, for they go through wayes unpassable, and are carricd inco the fire without any hurt, and passe over rivers. So we read of certain caves, as of eApollo, Trophonins , the three footed stools, dens, foun- | tains, lakes, and such like, that were consecratcd to the gods | after this manner, or made by that my[t-rie, that fron chence the prielts might draw the spirir of propnecying, us 792bl.cns

ceive God after two wayes :; cither by a subcill spirit, and fire, | which in Porphyrie : The $6: ( faith he ) in Delphi was wont to x 0 | f EE CO I Of Occult Philosophy. Book 111: which did break forth somewhere out of the mouth of the cave , Where she (itring in the entrance upon a brazen thiee footed [tool dedicated to adiety , was divinely inspired , and did utter prophecyings ; or a great fire flying ont of the caie did cirround this prophetess, {tirring her up, being filled with a diety, to prohhefie , which inspiration allo he received as (he sate upon a consecrated seat, breaking forth presently into preditions. Moreover there was a prophetess in Branchi which fate upon an extree, and cither held a wand in her hand given to her by some diety , or washed her feet, and sometimes the hem of her garment in the waters, or drew the vapour of fire from the waters. By all these she was filled with divine splendour, and did unfold many Oracles. . We also read that in the country of Thraciz there was a certain passage consecrated to Bacchns, from whence prediftions,and Oracles were wont to be given: the Priors of whole temples having drank wine abundantly did do strange things. Amongst the Clariars allo, where the temple of Clarivs Apollo was, to whom it was given to utter divine things, they having diank much wine did strange things.

There was also a prophericall fountain of Father Achata, constituted before the cemple of Ceres, where they that did enquire of the event of the (ick did let down a glass by degrees ti:d to a small cord, to the top of the water, and certain supplications and fumes being made, the event of the thing did appear in the glass. There was allo not far from Epidanras a City of Laconia a deep Fer, which was called the water of 7-90, into which cakes of corn being cast, answers were given, fortunate, if the waters did quietly retain what was calt in ; but unhappy , if they did as ic were, scorving of them, cait them back. The like they lay do the caves of &/{';»a . into which muney or sacrifices did shew the same prei2pe of good vr ill, by being retaitied , or rejeated. The like things reports Dion 1n his Romane history, in a place which :4cy call the Nymphs ; where Frankincense being calt into the ues , Oracles were received concerning all those things wiich he did defire tro know , especially conccrning death, and those things which belonged to marn28s,

Book III. Of Occult Philosopty. ages. Wonderful also is that which Ari{forle relates of a certain fountain of the Pali/cans of Sicilia, to which they that did take an oath did go, and whatsoever they did affirm upon oath writ it upon tables, which they cast into the fountain. If those things were true, the tables would fwim ; if falfe, (ink ; then fire coming suddenly forth barned him that was perjured nco alhes. There was also in the City Dodona an Oik, which assoon as any one ertered in to receive an answer, did forth-_ with move, and make a sound ; there was allo a {tatye holding 2wand , which did strike a baton , whereby the bason made answer by moderated [trokes. Whence it is read in the Epistle of Ausrarns tO Panlinus, Answers did grve the Dodcnean brass, IV ith moderated strokes ; so docile t'was. — _ — IC Een EE — ES IE Of the ferrth inde of Phressie, from Venus. Ow the fourth kind of Phrensie proceeds from Yerus, and it doth by a fervent love conyert, and transmuce the mind to God , and makes it altogether like ro God,as it were the proper image of God ; Whence Hermes faith, O Asclerins | Man 1s a great miracle, an animal to be honoured ind adored; for he palleth into the nature of God, whereby he becomes God : He knows the rife of Demons , and he knows himself co have his originall with them, despising the part of his humane nature in himself, having a sure confidence of the divinity of the other ;

The soul therefore being conrerted, and made like to God, is fo formed of God, that it doth above all intelleR, know all things by a certain essential contra of Divinity : therefore Orphers describes love to be withour eyes, because it is above the intellet. Now then the soul being so converted into God by love, and sublimated above the intelleuall spear, doth belide that it hath by its integrity obtain'd the spirit of prophecic, sometimes work WOnGer-

CT re re Ire ——— — Of Occult Philosop by. Book II 1. by irs image , light, and heat, doth those things, which the force of the fire cannot do by ics naturall quality ( which in eAlchymie is most known by experience)so allo doth God by the image and light of himselt do those things , which the world cannot do by its innate vertue, Now the image of God is man, at least such a man that by a phrensie from Yenus is made like ro God,and lives by the mind only, and receives God into himself. Yet the soul of man according to the Hebrew DoRors and Cabalists, is defined to be the light of God, and Created after the image of the word , the caule of causes, the fist example, and the substance of God, figured by a seal whose CharaRer is the eternall word, Which Mercurins Trismegistus considering, faith, that such a man is more excellent then they that are in heaven, or at lealt equal! to them. Of rapture, ana extasie, and soothsayings,Which happen to them which are takea with the falling sickness, or with a [wonne, or to them 11 an agone.

Rapture 1s an abstraRion, and alienation, and an illu- {tration of the soul proceeding from God, by which God doth again retraRt the soul being fallen from above to hell, from hell co heaven. The cause of this is in us a continuall contemplation of sublime things, which as far as it conjoyns with a molt profound intension of the mind,the soul to incorporeal wiidom,doth so far recall it self with its vehement agitations from things sensible and the body , and-( as Plato saith)in such a manner sometimes, that ic even fl'e:h out of the body , and feemeth as it were difsolved : even as Amrelins eAustin reporteth concerning a Priclt of Calamia ; (of whom we have made mention before ) ke l:y (faith he) most like un- Book III. Of Occylt Philosophy. to a dead man, without breath ; and when he was burnt with fre and wounded , he felc it not ; so great therefore is the command of the soul : viz. when it hath obtained its own nature, and is not oppresled by the allurements of the senses, that by its own power it suddenly ascendech, nor onely remaining in the body, but even sometimes looked from its fetters,and flyeth forth of the body to the supercelestiail habita« tions, where now it being most nigh, and most I1ke ro God, and made the receptable of divine things, it is filled with the divine Light and Oracles.

Whence Zeroastes saich, thou mult ascend co the light ir self, and to the beams of the Father, whence thy soul was sent thee, clothed with very much mind ; and Trismegistus aith, itis necessary that thou alcend above the heavens,and be far from the quire of spirits:and Pyrhago7.15 faith, if thou by leaving the body (halt pass into the ipacious heavens , thou shalc be an immortall god. So we read that Hermes, Socrates, Xenocrates, Plato, Plotine, Heraclitus, Pythagoras and Zoroastes , were wont to ab{traRt themselves by rapture, and so to learn the knowledge of many things:also we read in Herodorres that there was in Proconresus a Philosopher of wonderfull knowledge , called Arhens, whose soul sometimes went out of the body, and after the vilication of places far remote, returned again into the body more learned: 7/iay reporteth the same thing,thar the soul of Hurman Clazomezins was wont to wander abroad, his body being lefc, and co bring true tidings of things very far off; and there are even £0 this day in Norway and Lapland very many who can abltraX themselves three whole dayes from their body , and being returned declare many things which are afar off ; and in the mean time it 15 necessary to keep them, that not any living creature come upon them or touch them ; otherwise they report that they cannot recurn into tneir body. Therefore we must know, that (according to the doarine of the -g yptians, ) seeing the foul is a certain iptrituall light , when it 1s loosed from che body, it comp:ehendeth every place and time, in such a manner as a light inclosed in a Lanthern, which bcing open, diftateth it selr every Wher. ,

Of Occult Philosophy. Book 11. where , and faileth not any where, for it is every where,and continually ; and {ers in his book of Divination faith, neither doth the soul of man art any time divine , when it is so loosed thar it hath indeed little or nothing to do with the body ; when therefore itshall attain to that state, which is the supream degree of contemplative perfe&ion , then it is rapr trom all created species, and understandeth not by acquired specics , but by the inspeRion of the 7deas, and it knoweth all things by che light of the 1deas : of which light Plato faith few men are partakers in this life ; but in the hands of the gods , all : also they who are troubled with the syncope and falling sickness, do in some manner imitate a rapture, and in these sicknesses somerimes as in a rapture do bring forth prophesie, in which kind of prophesying we read thar Hercules and many Arabians were very excellent,and there are certain kinds of soothsayings, which are a middle berwixt the confines of naturall prediions,and supernaturall Ocacles,viz, which declare things to come from some excess of passion, as t00 much love, Eiew, or amongst frequent sights, or in the agony of death,as in Stariz«,of the mother of Achilles ;

_ —Nor she without parents dear Under the glassie gulf the oars did fear. For there is in our minds a certain perspicuous power, and, capable of all things, but encumbred and hindred by the darkness of the body and mortality , but after death it having acquired immortality , and being freed from the body ic hath a full and perfeRt knowledge. Hence it cometh to pass , that they who are nigh to death, and weakened by old age, have sometimes somewhat of an unaccustomed light, because the soul being less hindred by the senses, underltandeth very acutely, and being now as it were a little relaxed from irs bands, is not altogether subjeR to the body ,and being as it were nigher to the place, to the which it is about co go, it ealily perceiverh revelations, which being mixed with its agonics, arc then offered to it ; whence Ambrose in his book of the belief of the refurrceRion, saith, Which being free Book I Il. Of Occult Phils/ophby. Fil in the acrial motion, knoweth not whither it goeth, and whence it cometh ; yet we know that it superviveth the body, and that it being freed, the chains of irs s-nses being cast off, freely discerneth chose things which it saw not before, being in the body, which we may estimate by the example of those

who sleep, whose mind ou quiet, their bodies being as it | were buried, do elevate themselves to higher things, and do declare to the body the visions of things absent, yea even of celestial things. j —— — — Owl call that a dream, which proceedeth either from the spirir of the phantasie and intelleR united together, | or by the illustration of the Agent intelleR above our souls, | or by the true revelation of some divine power in a quiet and puritied mind; for by this our soul receiverh true oracles,and abundantly yieldeth prophesics to us: for in dreams we seem both to Ask quelstions,and learn to read and find them out;also many doubtfull chings, many Policies, many things unknown, and unwished for, nor ever attempted by our minds,are manifested to us in Dreams : allo the representations of unknown places appear, and the Images of men both alive and dead, 7 and of chings to come are foretold ; and also things which at ) any times have happened, are revealed, which we knew not by any report ; and these dreams need not any art of interpretation, as those of which we have spoken in the first book,

which belong co divination,not fore-knowledge ; and it commeth to pass that they who sce these dreams, for the moit part understand them not ; for ( as eAbala the Arabian saith ) asto see dreams, is from the strength of imagination, | ; {o to understand chem, is from the strength of understanding ; | ; whoseiztclled therefore,being overwhelmed by.che coo much commerce of the fic(h, is in a dead leep, or ics imaginacive or phantastick Of Occult Philosophy. Book 111, phantastick spirit is too dull and unpolisaed,that it cannot re. ceive the species and representations which flow from the su. perior intelle, and retain them when received , this man is altogether unfit for the scothsaying by dreams. Therefore it is necessary, that he who woult receive true Creams,should keep a pure, undisturbed, and an undisquieted imaginative spirir, and so compole it, that it may be made worthy of the knowledge ard government by the mind and underltan. ding : for such aspirit is most fit for prophesying, and ( as Sinesins saith) is a molt clear glass of all the Images which flow every where from all things : when therefore we are sound in body, not disturbed in mind, not dulled by meat or. drink, nor {ad thraugh poverty, nor provoked by any vice of lult or wrath, but chaltly going to bed, fall asleep, then our pure and divine soul being loosed from all hurtfull thoughts, and now freed by dreaming, is endowed with this divine spirit as 3n inst.ument, and doth receive those beams and reprelcntations, Which arc darted down, and shine forth trom the divine minde into it self;

and as it were in a deifying glals, it doth far more certainly, clearly, and efticaciously behold all thin2s, then by the Vulgar enquiry of the intelleR, and by the discourse of reason ; the divine power instruRing the soul, being invited to their soctery by the oportunity of the noQ:cnaliolicarinels;neither turcher willthat deity be wanting £2 him when he is awaked, which raleth all his ations : wholoever therefore doth, by quiet and religious medication, and by a diet temperate and moderated according to nature, Ppreserve his spirit pure, doth very much prepare himself, thac by this means he may become divine, and knowing all things; but wholoever, on the contrary, doth-languith with a phancaltick spirit, recciveth not peripicuous and d {tint vitzons, but eve as the divine (ight, by realon of its weaknels, Judgeth coptuseliy and indiltintly ; andalso when we are overcome with wine and dtunkennels, then our spirit being opprelled with noxtous vapyurs ( asa trouvled water 1s Wont to appear in divers forms ):s d:ceived,& waxeth dull ; for which caule Amphiarus the Prophet ( as we read in Philoftratas ) commandc

A OL er Sr WO drnen wth ues of ons. ns, Bi; it. As AU AE IS AGGIE SAS A Ie ent —— Book LIT. Of Occult Philosopty. ed those, who would receive Oracles, to abstain one whole day from meat, and three days from wine that the soul could not rightly prophetie unless it were free from wine, and meat; for to sober and religious minds, attending on the divine worship, the Gods are wont to give Oracles ; whence ——T hou sþirit great of prophecy Dost go to souls tht sleep full quietly, And them inspire with knoWleagve of the Goas, end makest them soothsay Hence it was a custome amonglt the ancients, that they who should receive Answers, certain sacred expiations and facrifices being first celebrated, and divine worship ended, did religiously ly down even ina consecrated chamber,or at least on the «kins of the sacrifices ; of which Ceremony Frg:! makes mention in these verses, * Hence they sought Answers to doubts ; when pifts the priests had bronoht Here he reposed on 1hins of slaughtred f:cep, And unaer silent night prepares to sleep. And alittle after he (ingeth, But now Here King Latinus Oracles to kao,

They aid a hundred choyce sheep sacrifice, And on their skins, and spreading fleeces lyes — And the rulers of the Lacedemonians ( as Cicero faith) were wont to lye down in the Templeat Pasiph.re, that they might dream, The same was done in the Temple of /E/culapivs, from whom true dreams were though: to be sent forth. And the Ca!rbrians consulting Podalyries the son of «A /culapires, did l:ep neer his Sepulchre in lambes skins ; for so doing they were told in their dreams whatsoever they desired to know ; for the molt usuall time for dreams is the night, when the sen- — —.. ne lr, Of Occult Philosophy. Book I 1], ses are freed from wandring objcas, and —— 14n errours, and vain affcRions ; neither doth fear strike the minde, nor the thoughts tremble, and the minde being molt quiet, doth stedtaitly adhere to the Dcity;for there are,(as Rabbi-Fohengr in his book of Senatours aich ) four kinds of true dreams the first Matutine, which is made betwixt strep and aWaking ; the secund, which one seeth concerning another : the third, whose interpretation is shewen to the same dreamer in the noRurnall vition : the fourth, which is repeated to the same dreamer, according to that which o/eph saith to Pharoah, By; that thou hast seen the dream belonging to the same ching the second time, it isalign of confirmation ; but that dream is most sure, which is concerning thos:

things which one did meditate on, and revolve in his minde,when he goeth to bed, as it is Written, Thou O King did(t think upon thy bed, whit should become of these things; but it is neceslary, that te which interpreteth other mens ; dreams, hath the knowled, ce by the which he can distinguith and discern the similitude; of all chings, and know the customes of all nations, according ro the laws which they have received from God and his Ar. oels ; farther this must be known, that there is scarce ary dream without some vanity, as no grain of corn without h' chafte, which thing even the dream of o/eph the Patriur manifesteth ; which his father 7aeob interpreted, saying; what meaneth this dream, that thou hast seen? what sha! ], and thy mother, and thy brethren fall down and worship thee ? which efteR concerning his mother, who shortly after died, followed not. Alko Rabbi Fohenan in the forecite: book, saith these things ; and also Rabbi Levi athirmeth, tha:

no prophetical dream can bee kept back from his cette longet than ewenty ewo years ; so 7o/eph dreamed in the seventecnth vcar of his age, which Was 2 accomplished in the thirty ninth vear of his age ; theresore wholocver would receive divin: dreams, let him be well disposed in body, his brain free from vapours,and his mind from perturbations,and let him that Ca; abltain from supper, neither let him drink that which will 1mevriate, let him have a clean and ncat chamber, also So — — ” Wu _ 7 Book [ 1. Of Occult Philosophy. czed and consecrated: in the which,a perfume being made,his temples anoynted, things causing dreams being put on his {ngcrs, and the representation of the heavens being put under his head,and paper being consecrated, his prayersbeing said, let himgoto bed, earnestly meditating or that thing he defireth ro know : SO hethall see most true and certain dreams with the true 1[lumination of his intelleft - whosoever therefore sall know to joyn together those things which here and there we have delivered concerning this matter in these books, be (hall calily obtain the gift of oracles and dreams, Of Lots and marks possessing the sure power of Oracles,

| 24k are also certain Lots having a divine power of Oracles, aud asit were Indexes of divine jadgement, being before sought for by earnest prayer,and sometimes commanded by God himself to be done, as is read in Leviticus concerning a goat to be offered to the Lord, and of the scape 20ar;and in the book of Numbers of the rods of the Tribes of ][racl.Now both Moses and [o/hna did by Lotsin the presence ofthe Lord divide the lands, and inheritances to the tribes of I-ael according to the command of God, The Apostles of Christ, prayers going; before, did by lot choose Z/atthias into the place of 74445 the traitor. 702.25 the Prophet when he \ying from the presence of God did fail ro Thar/us, a dangerous storm being railed, was by lot found out by the Mariners tobe the cause of the danger, and being calt into the sea, the tempest seased. Cesar reports of M. Falerius Procillns, being taken by his enemies, concerning whom it was consulted whether he (should be presently burnt, or reserved to another time, that by lot he escaped safe. There was formerly at Brra, bord, where he that went to consulr of any thing, after he had prayed,cast four dice, the calt 5g which the Prophet — Ll 2

: Of Occult Philosophy. Book Th did find written in the chestboard what should come to pass . Now all such dice were made of the bones of sacrifices. Now this you must know, that the Ancients were not wont upon every slight cause to cast lots, but either upon necessity, or for some advantagiousend, and that not but with great devotion, reverence, Cxpiations, fasting, furiky , Prayers, invocations, vowes, sacrifices. con!ecrations, and such like sacred mystericy of relizion. For thele sacred ordinances were wont to gobe. fore our works, especially ro procure the divine good will, and pleasure, and the presence of the divine spirits, by whole dispcnsation the lot being directed, we may receive a true judgement of the things sought for. Every one therefore that works by lots, mult go about it with a mind well disposed, not troubled, nor dilirated, and witha ([trony defire, fim deliberation, and constant intention of knowing that which (hall be desired. Morcover he must, being qualified with purity, chastiry, ar.d holiness towards Godyand the cele(tials, with 31 vndoubted hope, firm faith, arnd sacred orations, invocatc them, that he may be made worthy of receiving the divine spirits, and knowing the divine pleasure ; for 1t thou shalt be ualifed, they will discover to thee most great secrets by verrue of lots, and thou shalt become a tive Prophet, and abl: to speak truth concerning things past, present, and ro come, of which thou shalt be demanded.

Now what we have spoken here concerning lots, is also to be oblerved in the auguries ot all discernings,viz when with fear,yet with a firm expectation we prefix to our fouls for the sake of prophecying some certain works, Or require a lign, as Eleasar Abrahams countryman,& Giazon Judge in //rael are read to have done. There was once at Phars a City of Achaia in the midle of the market 4 statue of Mercury, where he that went to receive any omen, did, frankincense being fumed,and candles being lighted, which were set before it, and that country coin being offered on the right hand of the statue, whisper into the right ear of the statue whatsoever he would demand , an4 presently his cars being [topped with both his hands, did make halt away from the market place which when he was palt, did presently, | lus

Book I [. Of Occult Philosophy. - his ears being opened, observe the first voice he did hear from any man for 2 certain Oracle given to him. Although there. fore these kinds of lots seem to the ignorant to be casuall, or fortuitous, and to have nothing of reason inthem , yer they are disposed by God, and the higher vertnes by certain reasons, neitheT,they « fall beside the intention of him that moderates them. Was not the lot in choosing Sax! to be King of 1/rae/, thought to fall upon him casually, and fortu. icoufly ? Yet he was before appointed by the Lord to be King, and annointed by the Prophet Samwel. And God that ap- pointed him King,disposed of the Lot that it should fall upon him. And thus much of these, CHAP, LIII. How he that will receive Oracles must dispose himsself. \f Hosoever therefore being desirous to come to the Supream state of the soul, goeth to receive. oracles, must go ro them being chastly and devoutly disposed , being ure and clean go to them, so that his foul be polluted with nofilthiness, and free from all guilt. He must also fo purifie his mind and body as much as he may from all diseases, and passions, and all irrationall conditions, which adhere to it as rust eo iron, by rightly compoling and disposing those things which belong to the tranquillity of the mind ; for by this means he shall receive the truer and more efficacious Oracles. Now by what things the mind is purged , and reduced into a divine purity , we mult learn by Religion, and wisdom. For neither wisdom without Religion, nor _— withour wisdom isto be approved off. For wisdom (as faith Solomon ) is the tree of life to them that lay hold on it. And.Lacrerius saith that it is the intention of God, or the breathings of God,

© Of Occult Philosophy. Book 11. Most famous Memmius ! thrs that God u he, T he prince of life, who reason, which all we Call wisdom, first found out. and who by art T he life from troubles, darkness set ap.rt end freed, and unto light and peace reduc d. He alfo understandeth that to be a divine illustration, whence Democritzs thinketh that there arc no men wise bur they that are (truck with some divine phrensie, as was ens that Cretens1an, whom they report learned all things of 7«- piter , whence he had frequent converse with God in the mount 144 : so also the Athenians report that /elosagora Elensinns was taught by the Nymphs ; so also we read, that Fesiod when he was a Shepherd in Beoria , and kept his flock neer the mountain Helicoz,had some pens given him by the A1uses, which having received, he presently became a Foet, which to become so sodainly was not of man, but by a divine inspiration ; for God conveying himself into holy souls, makes men Prophets, and workers of miracles , being powerfull in work and speech, as Plato and MMercririns affirm, and allo Xistins the Pythagortan,saying that such a man 1s the temple of God, and that God is his guest : to whom afsents our Pu/, calling man the temple of God and in another place speaking of himself, I can do all things in him that strengtheneth me; for he is our power, without which ( as he saith ) we can dv nothing; Which also Aristotle confesserh in his Metecrs and Ethicks, saying , that there 1s no vertue whether naturall or mora!l but by God ; and in his secrets he saith that a

good and found intelleRt can do nothing in the secrets of nature without the influence of divine vertue. Now we receive this influence then only , when we do acquit our selves from burdensome 1mpediments, and from carnall and Terrene occupations, and from all externall agitation; neither can a blear or impure eye behold things roo light, neither can he receive G:vine things who is ignorant of the purifying of his mind, Now we mult come to this purity of mind by degrecs, BookIIll. Of Occult Philosoply. neither can any one that is initiated newly unto those myste. ries presently comprehend all cleer things,but his mind mult be accultomed by degrees, untill the intelleRt becomes more en. lightened,and applying it self ro divine light be mixed with ir, A humane soul therefore when it shall be rightly purged,and expiated, doth then, being loosed from all impurity, break forth with a liberall motion, and ascends upwards, receives divine things , instru it self, when happily it seems to be instruaed from <1{swhere ; neither doth it-then need any remembrance, or demonstration by reason of the industry of it self, as by its mind which is the head and the pilot of the soul, ir doth,imitating by its own nature the angels, attain to what it desires, not by succession or time,but ina moment, For David when he had not learning, was of a Shepkerd made a Prophet, and most expert of divine things.

Solomon in the dream of one night, was filled with the knowledge of all things above and below. So //aiah, Ezekiel, Daniel ,and the other Prophets, and Apostles were taught. For the foul . { which is the common opinion of the Pythogorians, and Platonists)can by way of purification, without any other study, or searching only by an cafe , and adventitious collating on these intellizibles received from above, acquire the perfet knowledge of all things knowable. It can also by an extrinsecall expiation attain to this , as to underltand all things Invisibly by its substantiall form, For the mind is purged, and expiated by cleansing , by abstinence , by penitency , by almes : and then allo do thereunto conduce certain sacred institutions , as shall afterward be discovered, For the soul is to be cured by the study of Religions, and indeed these which are commonly called occult, that being restored to its soundness, confirmed by truth , and fortified by divine graces,may

not fear any rising (hakings. Of Occult Philosophy. Book I [1]. CHAP. LIV,. Of cleanness, and how to be ob/erved. V E must therefore first observe cleanness in food, in works,in afteRions, and to put away all filthiness, and perturbations of the mind,and whatsoever sense or spirit that offends, and whatsoever things are in mind unlike to the heavens , not only if they be in mind and spirit, bur also if they be in the body , or about the body : for such an externall cleanness is beleeved not to help a little to the purity of the mind. For this cause the Pythagorian Philosophers being taken with the desire of Oracles, divine praises being nidemcs did wash themselves in a river as in a bath, & did put on white rayment and linen ; for they did account wooll a prophane clothing being the excrements of beasts, and they did inhabir in 3 pure chamber, and alrogether unspotced, In like manner the Bragmanni the wise men of the Indians were wont to wash themielves naked in a fountain, which is called Dirce in Beotia,their heads being fir annointed with amber drops, and odours fit for that purpose ; then after they were according to custome sufficiently clean, they were to go forth about noon , Clothed in white linen , with a white attire having rings on their fingers and (taves in their hands. In like manner amongst the Gymnosophists it was a custom to wash themfelves thrice in a day, and twice in the night in cold water, before they entred into the holy places. They did also every day use linen garments every day newly washed. Wy read also of

the manner of this kind of- washing in Hesod in his books of works and dayes, where he sings, None dare With hands unWashed unto Jove Wine pour forth , nor unto the gods above ; For then they dv refuse for tobe heard, T bough being pray'd unto ———» Book I II. Of Occult Philosophy. | 521 IVhen wicked men the rivers do passe by With haxas unvasyd, then are the gods angry With them,and them affii(t Hence in V:irgil,/£neas thus speaks to his father, O Father, take the houshold gods, and hold Them in thy sacred hands ; to be so bold As them to hanale after so great fights I dare not till that Wast'd in streams most bright, It was also a custome amongst the Gentiles , when they were wont to perform any holy services to the gods;to cleanse their bodies by washing ; and when they were to contend with the infernall gods, sprinkling = did suffice, Hence in Virgil, Dido, when she did perform any folemnities to the gods, + faith, Canse that my sister sAun ( my nurse most dear : ) . Come, and my body Wash With water clear. And in another place where /£neas is brought in amongst the infernals bringing a bough to Proserpina, he (ing thus,

The passage doth /&.neas keep,and wash Hu body with fresh Water ——- Alss when he relates of 4/enxs to be buried, he sings, Hy friends he thrice aid wash with water new, And with an Olive branch, Wett in the dew, He did them [prinkle Now man being made thus clean becomes celestiall , and spirituall, and is fitted for the fight of and union with God, Whilest he ministers to God with a clean body , and pure mind, and delights in the cleanness of all things, as inwards, | | Skin , "Of Occult Philosophy. Book 111. Kin garments,houses, utensils, oblations, gifts, and facrifices ; the cleanness of all which even purifes the air, and attraRs the most pure influence of celestial}, and divine things, and allures the pure ministers of God, and good Demons - although sometimes impure spirits, and ill Demons, as the apes of the good Demons, take upon them this kind of clean. ness, that either they may be adored, or may deceive : there fore first of all we must observe that the mind be pure, and the heart pure, and then the impure powers cannot ascend, OS Er oo | ———— — = - <——

of abstinence , fastings , chastity , solitariness, the tranquillity and ascent of the mind. ANI alfo doth commonly fortifie , and defend the observers thereof against vices, and evil Demons, and makes the mind an unpolluted temple of God , uniting it to God. For nothing doth more conduce to health, and temperance of the complexion, then not to heap together superfluities, and not to exceed the bounds of necessary food. Nei. ther is nutriment to be taken thar is roo strong for nature, but rather let nature be (tronger then the meat, as some affirm of Chrilt,that he crook meat in that proportoin that it should not breed any excrement of the third concoQion. Many others also taking meat sparingly, enjoyed _— health and agility of body, as Xfofes, and Ea, who fasted fortie dayes: whence his face (hined, and be lifted up, could easily guide his bedy as if it were a spirit. For Magicians, and Philosophers affirm that our spirit is not as a terrene thing , or hody nourished by nutriment received through cercain organs by the concoction of mear, and drink, but draws in their aliment like sponges through the whole body, viz. from the thin vapoors penetrating the body on all sides. Therefore they that defire to have this spirit pure , and potent, ler them use dryct meats, and extenuate this gross body with fastings, and _

mt. i. ©. th... AM. _ Book [ IT. ' OfGrnll Philosophy, make it easily penetrable , and least by the weight thereof, the spirit should either become thick,or be suffocated, let them preserve the body clean by lotions, fiiftions, exercises, and clothings , and corroborate their spirits by lights, and fumes, and bring ir to a pure and thin finess, We must therefore in caking of meats be pure, and abstinent , as the Pythagoriaz Philosophers, who keeping a holy and sober table, did pro» wad their life in all cemperance. The temperance therefore of life. and complexion , because thereby no superfluous humour is bred , which may dull the phantasie, makes, thar-our soul oftentimes dreaming, and sometimes watching,is alwayes {ubjeRcd to the superiour influences. Moreover the Pyrhagorsans, if any one doth by abstinence moderate prudently every motion of the mind, and body, promise perpetuall health of both, and long life. So the Bragmani did admit none to their colledge, bur those that were abstinent from wine, from {zh, and vices, saying that none could understand God, but th:y that emulate him by a divine conversation : which also Phraotes in Philostrates taught the lower Indians. Moreover we must abstain from all those things which infeR either the mind, or spirit,as from covertousness, and envy, which are hand. maids to injustice(as Hermes saith )enforcing the mind and the hand to evil praRices ; also from idlenels, and luxury ;

for the soul being suffocated with the body , and lust, cannot foresee any celestiall thing. Wherefore the priests of the «Lthenians who are called in Greek Hierophante (as Hierom reports ) that they might live more chastly in their sacred employments, and might follow their divine affairs without last , were wont tocastrate themselves by drinking of hemlack. Moreover the chastity of a mind devoted to God doth make our mind ( as Orpheus teacheth 31susews in the hymneof all the gods ) a perperuall remple of God. Also we mult abstain from all multitude and variety of senses, afteRions, imaginations,opinions,and such like passions, which hure themind and pervert che judgement of reason , as we manifeltly see in the lascivious , the envious, and ambitious, Wherefore Cicero ( it} his Tu/culans questions ) cals these paslions the sicknefles of the mind, and che

LA ERIE i TI Ch, ite SA Of Occult Philosophy. Book 11 1, the pestiferous diseases thereof. But Horacecalls them furies or madness, where he sings, Girles have a thousand furies, so have byes, The same also seems to be of opinion that all men are fools in something. Whence it is read in Ecclesiastioas, there are an infinite number of fools. Therefore the Sroicks deny that passions are incident to a wise man ; I say such passions, which follow the sensitive apprehension : for rational, and mental passions,they yeld a wise man may have. This opinion did Boetius seemto be of, where he sings that some passions are to be laid aside in the mquilition of truth, in these verses, If truth thou Wonlast discover with cleer sight, And walk in the right path, then from thee quit Toy, fear, grief, hope expell ; for where these raign, T he mind 1 dark. and bound - = - = We must therefore acquit and avert our minds from all multitudes, and such like passions, that we may atrain to the fimple truth ; which in&ced many Philosophers are said to have attained to in the solitude of a long time. For the mind by solitude being loosed from all care of humane affaires is at feasure, and prepared to receive the gifts of the celestial dieties. So Moses the law-giver tothe Hebrews,and the greatest of prophets, and learned in all the knowledge

of the {aldeans and Egyptians, when he would abstraRt himself from senses, went into the vast wildernesles of Ethiopia, where all humane affaires being laid a(ide,he applied his mind to the fole contemplation of divine things, in which thing he so pleased the omnipotent God, that he suffered him to see him face to face, and also gave him a wondrovs power of miracles, as {- cred writ reflites of him. So Zoroastes the father and prince of the Magicians, is said to attain to the knowledge of all naturall and divine things by the solitude of ewenty'years, when he wrot, and did Very ltrange things concerning all the art of

Book II. OfOccult Philosophy. divining, and soothsaying- The like things do the writings of Orpheus to HMysers declare him to have donein the deserts of Thracia. So we read that Epimenides of Crete, because learned by a very long fl-ep, for they say that he 1-pt fifty years,z. e. tO have lay hid fo long ; Fythagoras allo in like mannerto have layen hid ten years, and Heraclirns, and Democr.s ts for the same cause were delighted with folicarinef6s. For by how much the more we have the animal and the humane life, by so much the ge we live like angels, and God, to which being conjoyned, and brought into a better condition, we have power over all things, ruling over all. Now how our mind 15 to be separated from an animal life, and from ali multitude, and to be ereRted, untill it ascend to that very one, $00d, true, and perfect, through each degree of things knowable, and knowledges, Proclus teacheth in his Commentaries upon Alcibiades, shewing how that first sensible things are to be shunned, that we may pals to an incorporeal eflence, where we mult exceed the order of souls yet multiplied by divecs rules, habitudes, and various proportions, many bonds, and a manifold varicty of forces, and to strive after an intelleQ, and intelligible kingdome, and to contemplate how tar better these are then souls. Moreover we must bear an intelleRual multitude , although united, and individuall, and come to the superinte}leRual and efsential unity, absolute from all multitude, and the very fountain of good, and truth. In like manner we mult avoid ajl knowledge that doth any waics diltrat, and deceive; that we may obtain the mo{t {imple criz:h. The multitude therefore of affeRions, senses, imaginations, and opinions 1s to be left, which in it self 13 as

Gffcrent, as some things are contrary to others in any subj- A; . and we must ascend to sciences, in which although there be a various maltitude, yet there is no contrariety, For all are knit one tothe other, and do lerve one the other, under one the other, untill they come to one, presuppolsed by all, and fupposing none beyond. it; to which all the relt mult ve referred : yet that is not the highest cop of knowledges, bur a- bove it is a Pure intellc&R. Therefore all composition, division, and Of Occult Philosophy. Book [1 1, and various discourse being laid a(ide, let us, ascending to the intelleual life, and simple sight, behold the mtelligible ef. sence with individual and {tmple precepts, that we may attain tothe highest being of the soul, by which weare one, and ander which our multitude is united. Therefore let us attain tro the first unity, from whom there 1s a union in all things, through that one which is as the flower of our eflence : which then at length we attain to, when avoyding all multitude we do arise into our very unity, are made one, and aR uniformely. Of Penitency, and Almes, _ Ow the greatest part of purgations 1s a voluntary penitency for faulcs: for (as saith Seneca in T hyeste )he whom it grieves that he hath offended, is in a manner innocent. This brings to us the greatest expiation, whilest ic opposeth affliings to delights,and purgeth out of the soul a stupid joyfulness, and gives a certain peculiar power, reducing usto the things above.

Penitency therefore is not only a morrification of vices, but a spiritual Martyrdome of the foul; which with the {word of he spirit is on all s1des mortihed ; Now the sword of the spirit is the word of God ; whence 7eremiab the Prophet saith, and alsv Pax/, writing to the Ephesians, Crnrsed is he that Wwith-holdeth his sword from blood;and the Plalmist tings; A sword ts in their lips. Therefore our copgitations, afteions of our mind, and all evils that proceed from our heart and mouth, mult be uttered ro the priest in confession, that he may according to the word of God judge thole things ; and according to the power granted to him by God, penitency being joyned with it, may puritie, & purge them, & dire them to that which is good, neither is there found in rel:g10n for the expliating hainous ottences 2 {trongerSacrament. Fience theGods themK&lves ( Ovid in Portrs being witnes ) Do

Book I II. Of Occult Philosophy. Do often ease the pains, restore the ligh!s Which were canght away, when that mortall withts T hey see repenting of their fins — There 1s as yet another Sacrament of expiation, viz. Aimigiving, of which as I remember I have read very little in Philosophers, but the very truth taught usthat, saying, Give ye almes, and all things (hall be clean to you ; and in Eclesiafticxs tis read; as water extinguisheth fire , so almes doth lin ; and Dazie! taught the King of Babyloz, that he should redeem his (in by almes ; and the Angel Raphael testifieth to Tobias ; because alms frees from death, and 1s that which purgeth fins, and make us find eternal life. Hence Christ commanded us tov pray to the Father, Forgive as we forgive others, give us as we 2iveto others ; of which he said in another place, ye shall receive an hundred fold, and shall possess eternal life. He shall when he comes.-to judge the quick and the dead, upbraid the wicked abeve all things for their negleR of almes and works of mercy, when he shall say, I was hungry, and thirsty, and

ye gave me neither meat, nor drink; and in another place, he speaks of the poor ; what ye have done to any one of them ye have done to me. Which Homer also seems to be sensible of, when he brings ina yong man wooing eLntinor, saying these words, Antiroee how plausibly hast thou slain a poor beg- ar ! he shall destroy thee if God be in heaven, for the Gods - Prin being likened to strangers, and guests, go out into the whole world, overturmng Cities, and beholding the in- jaries, and wickednefle of men, O/ those things which being outwardly administred conauce to E xpiation, T is believed, and it is delivered by them that are skilful in sacred things, that the mind also may be expiated with certain 'Of Occult Philosopby. — Book 111, certain inititutions, and sacraments minifired outwardly , as by sacrifices, baprismes, and adjurations, benediftions , consecrations, sprinklings of holy water, by anoyntings, and fumes , not so mach consecrated to this, as having a raturall powrr thus to do; upon this account sulphur hath a place in Religions,to exPpliate il] Demons with the fume thereof, An egge allo was wont to be used in Purgxtions ; hence eggs are called holy, whence Ov1d,

Let the old Woman come, and purge the bed, And place, and bring sulphare andeggs sacred Iz her trembling hand Proclus also writes,that the priests in purifyings were wont to use sulphur , and bitumen, or the washing of sea water : For sulphur puriftes by the (sharpness of irs odour , and se; water by reason of its fiery part ; In like manner the hcearb Cinquefoil : wherefore by reason of its purity the ancient prielts did use it in purifications, allo the boughs of Olives. For these are faid to be of so great purity , that they report that an olive tree planted by an harlot is thereby for ever made unfruitfull,or else withers, In like manner; frankjncense, myrrhe,vervain, valerian , and the hearb called Phu conduce co expiation. Allo the blessed Clove flower ; and the gall of black dog being fumed is said to be very powerfull in thele,as well for expiating of 11l spirits, as any bewitchings: also the feathers of a lapwing being fumed, drives away Phantasmer. It is wonderfull, and scarce credible, but that that grave and worthy Author 7oseph relates it in his history of Jaru/alem, of a root of Baaras,fo called from, a place neer Aachernss 1 Town of 7zdea, being of a yellow colour, that in the night it did shine., and was hard to be taken, that it did oftentimes deceive the hands of them that went to'take it, and go out of their sight,never stood (till , till che urine of a menstrous woman was sprinkled on it, Neither yer being thus retained,isit p::iled up without danger,but suddain death fals upon him that drawcs it up,unless he were fortified with an amuler of the said

root ; Which they that wanr,sacriacing about the carth do bind | the — a * 5 HS. To OR OO RC ESTI Book III, OfOceult Philosophy. ths. ts a. ——. the rout to a dog by a cord, and presently depart : at length the dog with a great deal of pains drawes up the root, and as it were supplying the place of his master presently dies, after which any one may handle the root without danger ; the power of which is much excellent in expiations, as is manifelt for the delivery of those that are vexed with unclean spirits ; now that these kind of waters should aR apon spiricuall sub. [2rces by putting them to flight, or by alluring them, or mitigating them, or by inciting them, they are of no other opinion then that the fire of Sic:/ia aRts upon souls : which ( william of Paris being witness ) not hurting the bodies, doth most intolerably torment the souls of them that ave neer, But of those in part we have treated before. CHAP. LVIII. Off Aavrations, and voWes. Dorations, and vowes, sacrifices, and oblations are certain degrees in sacred thingsfind out God, and those

things which —— provoke the divine pleasure, and ' procure a sacred and indiflolvible communion of God with souls; for by prayers which we utter with true and sacred words, senlibly, and aftcRionarely, vie obtain a great power, when by the application of them to any diety we do so far move it, that he may direR his speech and answer by a divine way , by which ( as saith Dion7sixs ) God speaks with men, bur so occultly that very few perceive ir. But oftentimes that King and Prophet David perceives it, when he faith, 1 will hear what the Lord will speak in me. Adoration therefore being a long time concinued, and often frequented, perfe&ts the intelleR, and makes the soul more large for the receiving of divine lights, inflaming divine love , producing faith, hop: , and sacred manners, purifieth the soul from all contrariety , and what is any away adverse to it, and doth also repell divers evils, which would otherwise naturally fall out, Hence 01a {1ngs, M m mane J | 11 }; ' Of Occult Philosoply. Book I 11, T sfteatimes have seen when from above——— - He World send dreadfull lightnings,him to be

e{ppeas dwith frangincense — - — Now man is returned to God by prayers, by which coming he ( saith Plato in Pheadrus ) stops horses , and enters into the chambers of repose, where he feeds upon Ambrosiz,and drinks Nefar. Theretore they that delire to enjoy any vertue, mult pray, ana supplicate often to him who hath all vertue in himielt Now that 18 the best prayer,which is not uttered in words, but that which with a Religious lilence and sincere cogitation is offered ro God, and that which with the voice of the mind and words of the igtelleAua!l world,is offered to him. Now a vow is an ardent affeAion of a chalt mind g:ven up to God, which by vowing wisheth that which seems gvod, This aft. on (4s fambvlicus,and Procius testihe ) doth to jovn the loulto God ,that the operation of the mind and of God 1s one ; v4 of God as an artifhicer, of the mind as 2 divine instrument : all antiquity testifies that by vowes sometimes miracles are done, dileases are cured, tempelts arc diverted, and luch like, Rence we read that the most excellent, ard wile in all nations, the Pragmanni of the Fadians the Magicians of the Persran:, the Gymneosopists of the e A gyptians,the divines of the Greebs, and Caldeans which did excell in divine secrets, did app'y themselves to divine vowes,and prayers,and thereby did «!tc&t many wonderfull chings, Now to the perfeion of a vow, and adorat:on(for 2 vow cannot be perfeR without an adoration, nor an adoration without a vow ) there are two things espccially r:quized,viz.

First the knowledge of the thing to be ador- -4,3nd to which we mult yow,and in what manner,and order, and by what Mediums it must be worshipped; for there ate: various COOperators and instruments of God, viz The heavens, Stars,administring spirits,the celeltiall souls,and Heroes which we mult implore as porters,interpreters, administrators, mediators,bur tirst of all him,who goerh to the Archetype God, who only is the urmost term of adoration ; the others dieries

BookIlI, Of Occult Philosoply, ire as it were Passages to that very God. Know therefore that adorations and vowes. must with a pure and pious mind be principally made to that one only God, the highest father, King and Lords of all the god. But when they shall come before to the inferiour gods, let the intention of the admir:.- st;ation be terminated in them ; therefore to adorations , and vowes, When they be direQed to the inferiour dieties, Zo- -oastes and Orpheus thought fitting that suffumigations and charaQers should be used ; But when they are ereRted to the majesty of the supream God, they mult not in any wise”; which also Hermes, and Plato forbid ro be done. Whence Hermes to Tatins ; This ( saith he) is like to sacriledge when thou prayest to God to be willing to kindle frankincense, and such like ; For ( saith Porphyrie ) they are nor agreeable to victy. For there is not any materiall thing can be found, which to the immatertall God is not unclean. Therefore neither is that prayer which is uttered by words agrecable to him, nor that prayer Which is mentall, if che mind be polluted with vice ; Secondly there is also required a certain assimilation of our life to the divine life, in purity , chastity and holiness, with a lawfull defire of that which we wish for ; for by this means we especially obtain the divine benevolence,and are subjeRed to the divine bounty ;

for unlesse we , having .our minds purged, be'worthy to be heard; and also those things which we desire, be worthy to be done, it is manifest thar the gods will not hearken to our prayers; whence divine P/aro faith,that God cannot be bound by our prayers or gifts co dv unjust things ; therefore let us defice nothing of God, which we think uncomely to wish for : for by this means only, we fce that very many are frustrated of their prayers and vowes, because that neither they themselves are Religiously disposed, nor are their desires and prayers made for those things which are. well pleafing to God, neither do they know ro discern in what order they ought to pray , and through what mediatours they ought togo to God the ignorance of which doth very oft reduce our prayers and supplications to nothing,

and causeth our desires and wishes to be denied. Mm 3 CHAP. Of Occult Philosophy. Book 111.” CHAP. LIX, ' Of [acrifices ana oblations,ard their kinds and manacrs, Sacrilice is an oblation which is both holy by offering, and sanQtitieth and maketh Holy the ofterer, unlef either Irreverence or some other (in be an impediment to him ; therefore these sacrifices and oblations do yeld us much hope, and make us of the family of God, and do repel from us mary evils hanging over our heads, which the doRors of the Hebrews do especially confirm, saying by this that we kill our living creatures, and dissipate our wealth by lacritice, we turn away mischicfes which do hang over us : for as this mor. tall prieft sacrificeth 1n this inferior world the soul of irr1tional creatures to God, by the separating of the body from the soul : so Michael the Archangel the priest of the higher world, facrificeth the souls of men, and this by the separation of the soul from the body, and not of the body from the soul, unless perchance, as it happeneth in fury, Rapture, Exta'te and sleep, and such like vacations of the foul, which the Hebrews call the death of the body. Burt sacrifices &oblations are first of all and principally co be offered up to the most high God;butwhen they are to be direRted to the secondary divine powers, this ought to be done even as we have spoken concerning prayers and vows :

but there are many kinds of (acrifices : one kind is called a burnt cffering, when the thing sacrificed was consumed by fire ; another, 1s an offeting tor the effusion of blood ; moreover there are falutiferous sacrihces which are made for the obtaining of health, others pacifying for obtaining peace, others any for the freeing from some evill, and for the bestowing of some good thing ; others Gratulatory; for divine worship and thanksgiving ; bur some sacrifices are made neither for the honor ot God, nor owt vt 200d will, of which fort was that amongst the Hebrewe,ca!led the sacrifice of Jealouste,whichwas made only for the derefting of

Book [ IL. WY Np Of Occult Philosophy. | of occult adultery. There was in times past amongst the Gentiles the sacrifice of expiation, by the which cities were purged from famine, pestilence,or some horrible calamity; whote rites were to search out the most wicked man in that city, and to lead him to the place appointed carrying in his hands a cheese and wafers and dry figs ; afterwards to whip him seven times with Rods, and then to burn him to ashes with the same rods, and to calt the ashes into the sea; of these Lycophros and Hip- onax make mention ; neither doth Philostratus relate things much different from these, concerning epollonins of Tiana while he chased away the PestiJence from Ephes#s. Moreover there were many kind of sacrifices and offeringsas &sgonalia, Dapsa, Farreationes, Hecatombe, Hostia, Hyacinthia, Armilustra, fanualia, Lucalia, Lupercalia, Munychia, Novendinalia, Nytiluca, Palatialia, Paslillaria, Popularia, Protervia, Scenope- ia, Solitanrilia, Stata, Rabigalia, Fontanalia, Ormia, Parentalia, In ferie, ( 0n{nalia, Lampteria, Amburbia, Ambarvalia, Vivalia, T hyia, Holocaustomata, Orgia, Latialia, Dianetaarica, Bacchanalia, Trieterica, Liberalia, (ocytia, (erealia, Thesmo. phorta, Aadonia, T eonia, Laurentalia, Opalia, Palilia, Luirinalia, Vertumnalia, Gynacia, Panathenea, Luinquatria, D:zapalia, Diasia, Horma, Hormea, Nemea, /1ytriaca, Palogygie. And the offerings of these were proper and diverse; for a Goat arid an Ass were sacrificed to Bacchns, a Sow to Ceres, an horse to the Swn, an hart and dogs to Diana, an Ass to Priaapus, a Goole to Tfis, a dunghil-cock to the Night, a sheGoate to Faxnxs,a Bull ro Nepriune, a (he.

Goate to Minerva, a Bull tro Hercules, a child to Satwra, aSow with piggs to Maja, a Cock to ef /culapins: moreover they did facritice to Hercules Gnidius with {coulding and railings; there were also diverie orders of Prieltc,as high priests, F lamines, Archislamines, Phylades, S alians, Hierophantes & diverse namesof rehgions,and fuperstitions,and sacrifices,ceremonies,teasts,consecrations,dedications, vowes, devotions,exptations, oathes, offerings,satisfaftory works ; by the which the seduced gentiles did factifice to false Gods and devils ; but the true sacrifice, which

purgeth any man, and uniteth him to (30d, is twofold ; one Mm 3 which Of Occult Philosophy. Book I1I. which the high priest Christ offered for the remission offsins, purifying all things by the blood of his cross ; the other, by the which a man offcreth up himselfclean unsported, for a living sacrifice to God, as Christ the high priest offered himself, and caught us to be offered together with him, as he was offered, saying of the sacrament of his body, and blood, Do this in remembrance of me; viz. that we should offcr our sclves together, being mortified by the passton of his mortal body, and quickned in spirit ; of the which Porphyry faith, Let us labor to offer op holines of life for a sacrifice ; for no man can be a good pricst of God, but he whick bringeth forth himself for a sacrifice, and builderh up his own soul, as it were for an Image, and doth constitute both his mind, and understanding for a Temple in the which he may receive the divine light ; bur eternal sacrifices ( as Heraclitss saith ) are certain cures of the soul, instituted by the most High Physician; for the eyiHf spirit pofsefleth a man(as Proclas faith even untill he beexpiated by sacrifices ; therefore sacrifices are required to pacifie God and the Heavenly powers, and to expiate a man, who beareth the Image both of God and the world ;