Part XV

They Jprung forih^ for from the Father was the CouTifel and End j
But they were divided^ being by Intellebdual Fire dijfributed
Into other Intellebluals^ for the King did fet before the multi-form World
An Intelleblual incorruptible pattern^theFrint of whofe Form
tie promoted through the Worlds and accord- ingly the World was framed^
Beautified with all kind of Idea's^ of which there is oncFountain^
Out of which came rujhing forth others undi- Jiributed^
Being broken about the Bodies of the World, vdoich through the vaji^ Recejfes,
hike Swarms, are carried round about every Way,
Intellelfual Notions from the paternal Foun¬ tain, cropping the Flower of Fire.
In the point of fie eplefs Time, of this
Primigenious Idea, the firji f elf budding Foun¬ tain of theFather budded.
Upon which Words, Froclus having cited them as an Oracle of the Gods, adds. Hereby the Gods declared as well where the fubfiflence of Ide- ds is,aj who that God is who contains the one Foun¬ tain of them, as alfo, after what manner the multi¬ tude of them proceeded out of this Fountain, and how the World was made according to them. And that they are movers of all the Syjiems of the World,and that they are all IntelleUual effentially. Others may find out many other profound things, byfearching into theje Divine Notions-, but for the prefent, let it fuffice us to know, that the Gods themf elves ratifie theContemplations ^/Pla¬ to, for as much as they term thofe IntelleUal Can- fes Idea’s-, and affirm that they gave pattern to the World, and that they are Conceptions of the Fa¬ ther : for they remain in the IntelleUions of the Father-, and that they go forth to the making oj the World, for, foi^turn implies their going forth ,\
C H A P. VI.
The third Order.
THe laif Order is of Intellelluals a Pfellus, After the middle Order is the Intellelfual ha¬ ving one paternal Triad, which confifts of the once above, and of FizcotQandofthe twice above -, And anofter (Triad) which confifts oJ the Amililii , which are three And one, the liypezocos, Thefe arefeven Fountains. Anonymiis Summaiill, Af¬ ter thefe are the fount ainous Fathers- called alfo Cofmagogues the firji of whom is called the Once above-, next whom is Hecate-, then the twice above, next whom three AmUiQi -, andlafi , the Hypezo- cos.
Of the Cofmagogues Pfellus interprets the Zo- roafrean Oracle.
Oh how the World hath intellelfual Guides, in - flexible !
The Chaldeans, faith he, ajferts Powers imhc World, which they term Cofmagogi, (gnides of the World) for that t hey guide the World by provident Motions. Thefe Powers the Oracle calls Sufainers,as fujiaining the whole World. TheO- racle faith,they are immoveable .implying their fet- led P owe r-,fufientive, denoting their Guardianfinp. Thefe Powers they deftgn only by theCaufes and im¬ mobility of the Worlds. Pletbo interprets them the mofl excellent of Intelligible Species, and of thofe that are brought down by Immortals in this Heaven. T^i^Coryphaus of whom,he conceives to be aGod, the fecondfrom the Father. •
The AmiliHi alfo, and the Hypezocos are men¬ tioned by the Oracle.
-for from him
Spring forth all the implacable( AmiVidii ) Thun¬ ders.
And the Receffes (fufeipient of Prefers ) of the omni-lucent Strength.
and that they go forth to the making ofi Of Father-begotten Hecate , and Hypezocos the d, for, implies their going forth ,! Flower Fire,
and that they are of all forms, as containing the Caufes of ail things divifible ; and that from the * The AmiliUi [implacable] are Powers fb ter- Fount ainous Ideals there proceeded others, which med, for that they are firm ,and not to be con- by feveral parts framed the World, and are verted towards thefe inferiour things • and allb faid to be like Swarms (of Bees) becaufe they be- caufe that Souls be not allured by alfedions. get the fecondary Idea’s : Thus Proclus. F . ■ •
The fecond are the Synoches, which are three, the Empyreal, the JEthereal, the Material : an- fwerable to the leveral Worlds, which they Go¬ vern : For they leem to be Minds, which receiv¬ ing from Hecate the influence of that Fire which dil^nlcih life, infufe it into the Empyreal, JE- thereal, and Material Worlds, and Support and Govern thofe W orlds, and give them vital Mo¬ tion. The Oracle termeth them Anoches.
Each Worldhath Intellebfual Anoches inflexible, where interprets them the mofl Excellent of Intelligible Species, and of thofe that are brought down by the Immortals in this Heaven, in the head of whom is conceived to be a God, ihe fecondfrom the' Father.
The laft of this Order are the Teletarchs, joyned with the Synoches by the Oracle.
The Teletarchs are comprehended with the S^'- noches.
This fecond Order or Triad, Proclus and Da mafeius often mention, ftyling it by the double name of Intelligent and Intellectual.
in Or.-^c.
CHAP. Vli
Fountains, and Principles
BEfidesthis lafl: Order of IntelleEluals, which Pfellus flyles feven Fountains, and the A- nonymous Summarift fount ainous Fathers, the latter gives account of many other Fountains, They reverence alfoffmxh he )n Fount ainous TriafA^y of Faith, Truth, and Love -, they Ukewife afert aPrincipiative Son from ihe Solar Fountain, and '■ Archangelical, and the Fountain of Senfe, and ' fount ainous Judgment, and the Fountain of Per- fpeClives, and the fountain of Charallcrs: wh 'icb walketh on unknovon Marks, and the fount ainous'- Tops of Apollo, Ofyris, Hermes, they ajfert m'f^^ terial Fountains of Centers and Elements, and 'e ' Zone of Dreams, and a fount ainous Soul. ''
Next the Fountains,{diixh Pfellus,are thcHyp'er- , 'archii-, the Anonymous more fully, Next the
Fountain':
Ar.y.cu.
RT XV.
Crac»
a Reading
^oveu.
b
Pfcll.
Anan.
t
e
7 he Cbaldaic^ Philofophj.
1 1
'iounta'ms^ they fay ^ are theVr'incipalkieSy for the fountains are mere principal than the rftncv tles-^ Both theft names oi fountains and frinct- pies are uftd by Dionyjlus AreopagitaftQO^&iuy^ even in the third Triad,he puts the name of Pm- ciples^ (or Principalities) after whom the
Arch-Angels. r. • • , /
Of the AntmalproduUive frinciples^ (conti¬ nues the Anonymus) the top is called Hecate^ the middle principitative Soul^ the bottom principit a- tive Virtue. This feems to be that Hecatey^ihom VJelUts faith, they held to be the Fountain of An¬ gels and D^mons^ and of Souls^ and of Natures ^ The fame which the Oracle means, faying.
On the left fide of Hecate^ is the Fountain of Vertue: for the Chald.tans^ (as F fell us faith,) efieem Hecate a Goddefs^ feated in the middle rank., and pojfeffing as it were the Center of all the powers in her right parts they place the Fountain of Souls., in her left the Fountain of Goods, or of Vertues Moreover they fay, the Fountain of Souls is prompt to propagations, but the Fountain of Vertues continueth within the bounds of its own EJfence,and is as dVirgin incor^ rupted-, which fetlednefs and immobility, it re¬ ceives from the power of the AmiliUi, and is girt with a Virgin Zone. What Pfellus here caHs the fountain of Souls, andthe Fountain of Ver- tuesfs the fame which the Anonymous ftylesprin- cip^ative Soul, and Frincipiative Virtue.
the renowned particular fountains. And by Fro- Fmm.fax- clus. The Sacred names of the Gods delivered ac- cording to their Myfical Interpretation, as thofe which are celebrated by the Ajfyrians, ZonaJ, * Read, and Azoni, and Fountains, and Amiliai, and Syno- vaJoi, ches, by which they Interpret the Orders of the Gods.
CHAP. VIII. Unzoned Gods, and Zoned Gods.
NExt (the Hyperarchii, according to Ffel- lus) are the Azoni, (Unzoned Gods)t})ere are amongfi them, ( faith the Anonymus) Sum- marift) a unzoned Hecates, as the Chaldaick,the Triecdotis, Comas, and Ecclufiick : Th^unzoned Gods are Sarapis and Bacchus, and the b Chain of Oly ns, and of Apollo, (continu’d Series of GeniuITes, conne£i:ed in the manner of a Chain) they are called unzoned, for that they ufe their power freely (without reltriUion) in the Zones, and are enthroned above the confpicuous Deities: Theft confpicuous Deities are the Heavens and the Planets, (perhaps of the lame kind as the In¬ telligences, which the Peripateticks aflerted Mo¬ vers of the Spheres;) and whereas he faith, they live inFower, «•' it is the fame Attribute
which Dionyfius gives the third of the fecond Hirarchy, ^
c T})e Zoned Gods ar^ next : d Thefe are they which have (cofinement to) particular Zones, and are rouled freely about- the Zones of Heaven,and have the Office of Governing the World-, for they hold,there is a Zoned kind of Deity, which inha¬ bits the parts of the fenfible World, and girdeth (or c\rc\Qth)the Regions about the material place according to fever al diflributions. The fame Of¬ fice Dionyfit/s feems to aflign to the ftcond and third Hierarchies.
Thefe Azoni, and Zonen, are mentioned allb by Damafeius-, This (faith he) fendeth out of her felf the Fountain of all things, and the fountain- ouse Chain-, but That (fendeth out of her ftlf the fountainous Chain) of Farticulars -, and paf feth on to Frinciples and Arch-Angels, and Azo- , ni^ and Zonaei, as the Law is of the Frocefjton of
CHAP. IX.
Angels and Immaterial Damons.
T^T Ext (the Zonaei) are the Angels. Arnobius faith of Hofihanes, (one of the Perfian Ma¬ gi, who receivd their Learning from the Chal- daeans) thzthe knew the Angels, Minifters, and Meffengers of God ( the true God) did wait on his Majefy, and tremble as afraid, at the Beck and Countenance of the Lord-, the Zoroaftrian Ora¬ cles mention reduSive Angels, which reduce Souls to them, dr awing them from feveral things.
The next are Damons -, of theft the a Chal- a Pfell. in 0- daeans hold fome to be good, others bad. b The good they conceive to be Light -, the bad Dark- ^ nefs. That there arc good Daemons, natural Rea- fon tells us ; Oracle:
Nature perfwades that there are pure Damons.
The bourgeons even of ill matter are beneficial and good.
Nature, or natural Reaf on, fiith Fletho, per¬ fwades, that the Damons are holy, and that all things proceeding from God, who is good in him- felf, are beneficial', if the bloomings of ill matter ^(viz. of laft Subftances^^r^^W, much more are the Damons fuch, who are in a more excellent rank, as partaking of Rational Nature, and be¬ ing mixed with Mortal Nature.
CHAP. X. Souls.
•' I
NExt to Damons, Ffellm (in his Epitome of theChaldaick DoGrine) placeth Souls, the laft of atviternal Beings.
a Of Forms, the Magi, ( and from them the . Pythagoreans and Platonifts) affert three kindsj orac. ^ * One wholly feparate from matter, the fuperce- leftial intelligences ; Another infeparable from matter, having a fubftance not fubfifting by it felf, but dependent on matter, together with which matter, whkh is fometimes diffolved by reafon of its nature, fubjeG to mutation, this kind of Soul is diffolved alfo, and perifheth.
This they hold to be wholly Irrational.
b Betwixt theft, they place a middle kind, b md. a Rational Soul, differing from the Supercele- ftial Intelligences, for that it always co-exifts with matter; and from the irrational kind,^ for that it is not dependent on matter, but on the contrary, matter is dependent on it ; and it hath a proper fubftance potentially fuMftent by it felf. It is alfoindivifible, as well as thfiSuper- celeftial Intelligences, and performing fbme Works in fbme manner ally’d to theirs, being ir felf aifobufiedin the knowledge and contempla¬ tion of Beings, even unto the Supreme God, and for this reafon is incorruptible,
Cc cc 2
c This
12
The Chaldaic\ Philofophy.
ART
XV.
Orac.
This Soul is an Immaterial and Incorporeal / Regions of the World ^ fome alfo they conceive
d U Orft,
Epit.
Fire, exempt from all Coinpounds, and from the Material Body •, it is confequently Immor¬ tal : for nothing Material or Dark iscornmixed with her, peither isfhe compounded fo as that fhe may he refolved into thole things of which fhecoiiiitls. , •
f/ This Soul hath a felf generate and felt ani¬ mate Effence i for it is not moved by another : For if according to the Oracl^-it is a portion of the Divine Fire, and a Lucid Fire, and Paternal Notion, it is ah immaterial and felf fubfiflent Form, forliich is every Divine Nature, and the Soul is'parj:; thereof
e Of Hubane Souls they alledge two Foun- tainohs GaiileSjthe Paternal Mind, and the Foun- tainous Soul : the particular Soul, according to them, proceeds from the Fountainous, by the Will of the Father.
f pfei. in Or AC f Now Whereas there are feveral Manfions, one whcdly bright, another wholly dark j others betwixt hdth, partly bright, partly dark, the place beneath the Moon is circu'mnebulous, dark on teve^' fide ; the h,unary, partly Lucid, and partly Dark, one half Bright, the other Dark, the place above the Moon circumliicid,or Bright throughout ; the Soul is feated in the circum- lucid Region. . v ‘
g From thence this-|tind of Soul is often lent down to ‘Earth, upon feveral occafions, either by reafon of the flagging of its Wings {fo they term- the 'Divination from its Original Ver- feUion)ci in Obedience to the Will of the Father, h This Soul is always co-exiftent with ^enyM- thereal Body as its Vehiculum^ which fhe by continual approximation maketh alfo Immortal. Neither is this her Vehiculum inanimate in it felf, but is it felf animated with the other Species of the Soul, the irrational (which the Wife call («J'«Ao(/) the Image of the Rational Soul) adorn¬ ed with Phantafie and, Senfe, which feeth and heareth it felf whole through whole, and is furniflied with all the Senfes, and with all the reft of the Irrational Faculties of tl^e Soul.
i Thus by the principal Faculty of this Bo¬ dy Phantafie, the Rational Soul is conti:
to be carried beyond the World.
C H A P. XI.
The Supramundane Light.
AL L thefe atviternal and incorporeal Be¬ ings are ieated in the Supramundane Light, which it felf allb is incorporeal, placed immedi¬ ately above the higheft Corporeal World, and from thence extending upwards to infinite.
Troclus (cited by Simplicius on this Oracle of Zoroajler.
Abundantly animating Light. Fire^ JEther, Worlds.)
g Pfel. Epit.
hPletho in Orac
faith. This Light is above all the feven Worl^.^ as a Monad Before or above the Triad of the Empyreal Mthereal.^ and Material Worlds : adding, that thk primary Light is the Image of the F eternal Depth, and is therefore fupramun-‘ danefecaufe the paternal Depth is fupramundane. And again, this Light, faith he, being the fupra- mundane Sun, fends forth fountains of Light', and the Myjiick Difeourfes tell us, that its gene¬ rality is among fupramundane things, for there is the Solar World, and the 'Univerfal Light, »as the Chaldaick Oracles ajfert. .
And again. The Centers of the wholeWorld,as one,feemto be fixed in this : for, if the Oracles fixed the Centers of the Material World above it fhe by felf, in the Mther,proportionably af tending, voe fhall affirm that the Centers of the higheji of the Worlds are feated in this Light. Is not this firjl Light the Image of the Paternal Depth, and for that reafon fupramundane alfo,becaufe that is fo?
CHAP. XII.
iL-ic. cit.
joyned to fuch a Body, and by fuch a Body fome- times the Humane Soul is joyned with a Mortal Body, by a certain Affinity of Nature, the whole bging enfolded in the whole enlivening Spirit of the Embryonj this Vehiculumit felf being of the nature of a Spirit.
In Orac. k The Image of the Soul, viz. that part which being it felf void of irrational, is joyned to the Rational Part, and dep^ids upon the Ve¬ hicle thereof, hath a part in the circuhilucid Region ^ for the Soul never layeth down the Vehicle adherent to her.
/ pietho in ^ The Soul being fent down from the Manfi- orac. on wholly bright, to ferve the Mortal Body, that is^ to operate therein for a certain time, and tA animate and adorn it to her power, and beingenabled according to her feveral Virtues, do dvyell in feveral Zones of the World, if fhe perferm her Office well, goes back to the fame placed hut if not well, fhe retires to the worft Manfions, according to the things fhe hath done m PfeUn Epit. jn this Life, m Thus (the Chaldatans) reftore Souls to their firft condition, according to the meafure.of their feveral Piirfications, in all the
Of Things Temporal (or Corruptible) and Corporeal.
THe third and laft kind of things, according to Zoroafter, is Corruptible or Temporal ^ which as it began in time, fo fhall it likewife in time be diffolved .* the Prefident over thele is Arimanes.
Under this third kind are comprehended the Corporeal Worlds, the Empyreal immediately below the Supramundane Light, the ..-^'thereal next the Empyreal, and the Material the loweft of all, as the Oracle Ranks them.
Abundantly animating Light, Fire, JEther, Worlds.
Thefe Corporeal Worlds are feven •, Orac. For the Father formed feven Firmaments of Worlds,
Including Heaven in a round Figure,
He fixed a great company of 'inerratick Stars, He confiituted a Heptad of Erratic A Animals , Placing the Earth in the middle, but the Wa* ter in the bofom of the Earth ;
The Air above thefe.
Pfellus explaining how they are feven, faith,
They
P art XV. The Cbaldaicli PhihJophy, , i
Epttom. I.
» Pfel.
They affirm that there are /even Corporeall Worlds-^ one Empyreal andjirji.i then three M- thereal j andlajily three Material^ the fixed Cir¬ cle^ the Erraitcky and the Sublunary Region: But this enumeration feems to fall Ihort ; tor he mentions but two Ethereal Worlds (the Orb of fixed Stars, and the Planetary Orb) and one Ma¬ terial, (the Sublunary Region 5 ) as the Learned Tatricius obferves, who therefore reckons the feven thus ^ one Empyreal, three Ethereal, (the fixed Orb, the Planetary Orb, the Orb of the Moon) and three Elementary, (the Aereal, the Watery, and the Terreftrial ^ ), but perhaps it will better tuit with the Oracle (which includes the Moon within the Planetary Orb, andplaceth the Water under the Earth,) as alfo with Rfel- lus (who calls the laft three Worlds, Material,) to difpole them thus,
rOne EmpyrealWorld.
T. hree mthereal Worlds •,
The Supretne JEther next c orporeaiiVorldi*^ ^he Empyreum,
Seveuy 1 The Sphere of fixed St ars^
I The Tlanetary Orb.
[{Three Material Sublunary Worlds-, The Air,
The Earth,
The Water,
Neither can it feem ftrange that the three laft only (hould be called Material; for the Chaldatans conceiving Matter to be a dark fub- ftance or rather darknels it felt, the Emwreal and Ethereal Worlds,which, (as we (hall ftiew) confifl: of Light or Fire, cannot in their fenfe be laid. to be Material, though Corporeal.
T^^Empyre4ofF/>7? of thele, WstTfellus, they attributed to the Mind, the Mthereal to the Soul, the Aiaterial to Nature.
CHAP. XIII.
The Empyreal World.
THe ^ Ftrft of the Corporeal Worlds, is the Empyreal ; (by Empyraum thcChaldatans underftand not, as theChriftian Theologifts, the Seat of God, and the Blefled Spirits, which is rather analagous to the Supreme Light of the Chaldatans, but the outmoft Sphere of the Cor¬ poreal World.) It is round in Figure, according to the Oracle,
Inclofing Heaven in a round Figure.
It is alfo a folid Orb, or Firmament : for the lame Oracles call it Jt conlifts of Fire,
whence named the Empyreal, or, as the Oracles the Fiery World', which Firel^ing immediately next the Incorporeal fupramundane Light is the rareft and fubtileft of Bodies, and by reafon of this Subtily penetrates into the iEther, which is the next World below it, and, by Mediation of the .SEther, through all the Material World: This maybe evinced more particularly, ^vAtFro- clus, from theDivine Tradition(meaning the Zo- roaftrian Oracles : ) for theEmpyraum penetrates through the JEther, and the JEther through the
Material World', andthd allthe IntelleAualTc' trads and Hebdomads have a Fount ainous Order and consequently anEmpyreal Frefidcm,neverhde- lejs they are contained in the Worlds, fince the Empyreal pajjeth, through all the Worlds.
Neverthelefs, the Empyr^um it felf is fixed and iminoveable j as Simplicius, further expli¬ cating the Chaldaick Doflrine, acknowledgeth, by this Similitude; Tet us imagine to our j elves (laith he) ttno Spheres, one confifling of many Bo~ dies, thefe two to be of equal bignefs,but place one together with the Center, and put the other into it', you will fee the wholeWorld exifting in place, move din immoveable Tight, which World accord¬ ing to its whole felf is immoveable, that it may imitate place, hut is moved as to its Farts, t hat herein it may have lefs than Flace.
CHAP. XIV.
The JEthereal Worlds.
AFter the Empyraeum, the Oracle names the iEther, Fire, JEther, Wor Ids ', confirmed hy FfelluszrA the Anonymos Summarift, who affert, that next the Empyraeum are the three /Ethereal Worlds ; but of thele three they men¬ tion only two, ( and thofe mil^ply’d to the Ma¬ terial Worlds) The Sphere oj fixed Stars, and the Flanetary SphereTht third(perhaps implied though not exprefs’d) might be the ./Ether which is betwixt the Empyraeum and the Sphere of fixed Stars.
The iEther is a Fire ( as its name implies) lels ftibtile than the Empyr^um, for the Empyraum penetrates through the JEther: yet is the ^thcr it felf fo fubtile, that it penetrates through the Material World.
The lecond .ffithereal World is the Sphere of fixed Stars, which are the more compared or condenfed parts of the /Ethereal Fire; as Fatri- cius ingenioufly interprets tliis Oracle.
He compaUed a great number of inerratick Stars.
Forcing (or prefling) Fire to Fire.
The third .Ethereal World is that of the Pla¬ netary Orb, which contains the Sun, Moon, and five Planets ; ftiled by the Oracles, Erratick A- nimals and Fire, ,
He coniiituted a Heptad^ of Erratick -Animals.
And again, He confiitutedthem fix ', the Seventh was that of the Sun,
Mingling Fire in them.
C H ^ P. XV.
The Material Worlds,
THe laft and loweft are the Material Worlds;
Which.^//«r and the other Summarift aflert to be three, meaning doubtlefs the Aif^ Earth, and Water, for fo the Oracle ranks ’em.
Flacing
the Chaldaic\Vhilofofhy. Part XV,
Lib. I.
?/aci/ig the Berth in the middle, but the liUter in the Bofom of the Earth,
The Air above them.
This is that laft Order of Worlds’; of which the Chaldaick Summary faith, it iscalledTer- reflrial, and'the hater of Light : it is the Regi¬ on beneath the Moon, and comprehends within it felf matter, which they call the bottom. By which Words it appears upon what ground the Chal- da:ans aflerted only thefe Sublunary Worlds to confift of Matter, but the Empyreal and®thereal to be Immaterial though Corporeal : for Mat¬ ter they underftand to be the hater Darknefs, and the bottom of a Nature quite different from the Empyraeum and iEther,whofe vpry fubftance is Light it felf, yet it i§,a£l:uated by their vivificative Fire which penetrates quite through it even to the Center, as we fhewed formerly.
Concerning the Earth, Diodortte Sicultts faith, they held Opinions peculiar to themfelves, af ferting that it is in Ligure like a Boat, and hol¬ low, tor which, as like wife for other things con¬ cerning the World, they abound with probable Arguments.
Pfellus adds, that they fometmes call this Sublunary hades.
.Daemons, feme are worfe than others. Aqua- tile, and Subterraneous, and Lucifugous, ate extreamly malicious and pernicious: For thefe do not hurt Souls byPhantafms and Delufions, but )y Aflault, like the moft Savage Beafts, acce- erate the Deftruftion of Men. The Watery Drown thofe who are Sailing upon the Water. The Subterraneous and Lucifugous, infinuating into the Entrails,' caufe Epilfepfies and Frenzy. The Aereal and Terreftrial circiimveht Men by Art andSubtilty, and deceive the Minds of Men, and draw them to abfurd and illegal Paffions.
They effeff thefe things not as having Domi¬ nion over us,and carrying us as theirSlaves whi- therfoever they pleafe, but by Suggeftionj for applying themfelves to the phantaftick Spi- rit, which is within us, they themfelves being Spirits alfo, they inftill Difeourfes of Afteffions and Pleafures, not by Voice verberating the Air, but by whifper, infinuating their Difeourfe.
. Nor is it impoffible that they fhould fpeak without voice, if weconfider that he who fpeaks, being a far off, is forced to ufe a greater found; being near, he fpeaks foftly into the ear of the Hearer, and if he could get into the Spirit of the Soul, he would not need any Sound, but what difeourfe foever he pleafeth, would, by a way without found, arrive there where it is to be received, which they fay is likewife in Souls, when they are out of the Body, for they dif¬ eourfe with one another without noife. After
CHAP. XVI.
Of Material Daemons.
OF Daemons, as we faid, they aflerted two kinds, feme good, others ill j the good, light, the ill dark. The fqrrner are thofe, whom ^ Hoftanes calls the Minifters and Mef fengers of God, dwelling in his Prefence But thefe, he deferibes as Terreftrial, wandring up and down, and Enemies to Mankind. Of the firlf we have treated already -, of the latter Pfellus in his Difeourfe upon this Subjeff, gives a large account from one Marcus of Mefopotamia, who having been of this Religion, and well acquaint¬ ed with their Inftitutions, was afterwards con¬ verted to Chriftianity : What he relates, as well from the Doflrine it felf, as from the place,fuf- ficiently appears to be of the Chaldaick Traditi¬ on. It is to this effeff.
Thefe Daemons are of many kinds,and vari¬ ous forts, both as to their Figures and Bodies, infomuch that the Air is full of them, as well that which k above us, as that which is round about us. The Earth likewife is’ full, and the Sea, and the moft retired Cavities and Depths.
There are fix general kinds of thefe Daemons. The firft named Leliurius, which fignifies Fiery. This kind dwelleth in the Air that is above us :
• for from the places next about the Moon, as be¬ ing Sacred, all kinds of Daemons, as being Pro- phane, are expelled- The fecond kind is that which wandreth in the Air contiguous to us, and is by many peculiarly called Aereal. The third, Terreftrial. The fourth. Watery and Marine. The fifth. Subterraneous. The fixth, Lucifu¬ gous, and hardly fenfible.
All thefe kind of Daemons are haters of God, and Enemies of Man. Moreover, of thefe ill
this manner the Demons converfe with us, pri¬ vately, fo that we are not fenfible which way the War comes upon us.
Neither can this be doubted, if we obferve what happens to the Air. For, when the Sun Ihineth it afliimeth feveral colours and forms, tranfmitting them to other tlungs, as we may fee in Looking-glaflcs. In like manner the Dae¬ mons, afluming Figures and Colours, and what- foever Forms they pleafe, tranfmit them into our animal Spirit, and by that means afford us much bufinefs, fuggefting Counfels, reprefent- ing Figures, refufeitating the remembrance of pleafures, exciting the images of paffions, as well when we fleep, as when we wake, and fome- times, titillating the genital parts, inflame us with frantick and unlawful defires, elpecially if they take, co-operating with them the hot humidities which are in us.
The reft of the Daemons know nothing that is fubtile, nor how to breed difturbance,yetare they hurtful and abominable, hurting in the lame manner as the fpirit or vapour in Charon's Cave : For as that is reported to kill whatlbver approacheth it, whether Beaft, Man, or Bird ; in like manner thefe Daemons deftroy thofe up¬ on whom they chance to fall,overthrowing their Souls and Bodies, and their natural Habits, and Ibmetimes by Fire, or Water, or Brecipice, they deftroy not Men only, but fomc irrational Crea¬ tures
The Daemons aflault Irrational Creatures, not out of Hate, or wifhing them ill, but out of the love they have of their Animal heat : For dwelling in the moft remote Cavities, which are extreamly cold and dry, they contrail much coldnefs, wherewith being afflifled, they af- fefl the humid and animal heat, and, to enjoy it, they infinuate themfelves into irrational Crea-
° tures.
V
Pa rt XV.
and go into Baths and Pits ; for they hate the heat of Fire and of the Sun, becaufe it burns and drieth up.
But they moft delight in the heat of Animals, as being temperate, and mixt with moifture, efpecially that of men, being belt tempered, into which insinuating themfelves, they caufe infinite difturbance, flopping up the pores in which the Animal Spirit is inherent, and flreightning and comprefling the Spirit, by reafon of the grols- nels of the Bodies with which they are indued. Whence it happencth, that the ^dies are dif- ordet’d,and their principal Faculties diflemper'd, and their Motions Become dull and heavy.
Now if the infinuating Daemon be one of the Subterraneous kind, he diflorteth the poflcfled Perfon, and Ipeaketh by him, making uife of the Spirit of the patient, as if it were his own Or¬ gan. But if any of thole who are called Lucifu- gous, get privately into a Man, he cauleth re* iaxation of the Limbs, and floppeth the Voice, and maketh the poflefled perfon in all relpefts like one that is dead. For this being the lafl of Daemons is more Earthly, and extreamly Cold and Dry, and into whomlbever it infinuates, it hebetates and makes dull all the Faculties of his Soul.
And becaufe it is Irrational, void of all Intel- •leftual Contemplation, and is guided by irratio¬ nal Phantalie, like the more Savage kind of Beafts, hence it comes to pafs, that it ftands not in aw of Menaces, and for that reafon moft Per- Ibns aptly call it Dumb and Deaf, nor can they who are poflefled with it by any other means be freed from it, but by the Divine Favour obtain- tained by Falling and Prayer.
That Phylicians endeavour to perfwade us, that thefe Paflions proceed not from Daemons, but from Humours, and Spirits ill affefled, and therefore go about to cure them,, not by incanta¬ tions and Expiations, but by Medicines and Diet, is nothing ftrange, lincethey know nothing be¬ yond Senle,'and are wholly addifled to Study the Body. And perhaps not without reafon are lome things afcribed to ill alFefted Humours, as Lethargies, Melancholies, Frenzies, which they take away and cure, either by evacuating the Humours, or, by replenilhing the Body, if it be enmty, or by outward applications. But as for Enthufiafms, ragings, and unclean Spi¬ rits, with which whofoever is poflefled is not¬ able to aO: any thing,neither by Intelle£l,Speech, Phantalie norSenfe j or elfe there is fome other thing that moves them unknown to the Perfon Poflefled, which fometimes foretelleth future Events ^ how can we call thefe the Motions of depraved Matter ?
No kind of Dsmon is in its own Nature Male ‘ or Female, for fuch Affeflions are only proper to Compounds : but the Bodies of Daemons are Ample, and being very duflile and flexible, are ready to take any figure. As we fee the Clouds reprelent fometimes Men, fometimes Bears, fometimes Dragons, or any other Figures .* So is it with the Dacmoniack Bodies. Now the Clouds appear in various Figures according as they are driven by exteriour Blafts or Winds : But in Daemons, who can pafs as they pleafe into any Bodies, and fometimes contracl, fometimes extend themfelves-Jike Worms on
theEarth, being of a loft and traflable Nature- not only the Bulk is changed, but the Figure and Colour^ and that leveral ways 5 for the Datmoniack Body being by Nature capable of all thofe^ as it is apt to recede, it is changed in¬ to feveral Forms j as it is Aerial, it is fulceoti- ble of all forts of Colours, like Air, but the Air is coloured by fomething extrinfecah The Datmoniack Body, from its intrinfecal Phantaflick Power and Energy, produceth the Forms of Colours in it felf, as we fometimes look Pale, fometimes Red, according as the Soul is afteQed either with Fear or Anger. The like we muft imagine of Daemons : lor froni within they fend forth feveral kinds of Colours into their Bodies. Thus their Bodies being- changed into what Figure, andafluming what Colour they pleale, they fometimes appear in the lhape of a Man, fometimes of a Woman, of a Lyon, of a Leopard, of a Wild Boar, fome¬ times in the figure of a Bottle, and fometimes like a little Dog fawning upon us- Into all thefe Forms they change themfelves, but keep none of them conflantly .• for the Fi¬ gure is not folid, but immediately is difiipaced ^ as when we pour fomething coloured into Wa- ter, or draw a Figure in the Air, In like man¬ ner is it with Daemons, their Colour, Figure, and Form prefently vanifli.
But all Daemons have not the fame Power and Will, there is much inequality am.ongft them as to thefe. Some there are Irrational, as amonglt compound Animals ^ for, as of them, Man par¬ ticipating of Intelleft and Reafon, hath alfo a longer Phantafie, extending alfo to all fenfibles, as well in the Heavens, as on Earth and under the Earth i but Horfos, Oxen, and the like, have a narrower, and more particular phantafie, yet fuch as extends to the knowledge of the Creatures that feed with them,theirMangers and their Maflers it extreamly contrafted and incoherent^ for they ■ know neither the hole out of which they came, nor whither they go, nor vvhitber they ought to' go, they have only one phantalie, which is that of Aliment. In like manner there are different kinds of Daemons. Of thefe fome are Fiery, others Aereal 5 thefe have a various phantafie which is capable of extending to any thing ima¬ ginable ; the Subterraneous and Lucifugous are not of this nature 5 whence it comes to pals, that they make not ufe of many figures, as neither having variety of phantafms, nor a Body apt for A£lion or Transformation. Bur the Watry and Terreftrial being of a middle kind betwixt thefe, are capable of taking many Forms, but keep themlelves to that in which they delight. They which live in humid places, transform them¬ lelves into the (hapes of Birds and Women^ whence termed by the Greeks and Ae-
reides and Dryades in the Feminine Gender. But fuch asareconverfant in dry places, have alfo dry Bodies, fuch as the Onofceles are faid to be. Thefe transform themfelves into Men, fome- times into Dogs, Lions, and the like Animals, which are of a Mafeuline Dilpofition.
The Bodies of Da’mons are capable of being ftruck, and are pained thereby, though they are not compounds, for Senle is not only proper to Compounds. That thing in Man which feel-
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