Book I. The Tctnplt of Wifdotne, 271

nate as to meet with one man^ who had the abilities to contribute to me in this kind. I would not have you build mwntains on the top of this Temple I have here built, notefpecially thofeofGo/ thoudoft build Thyftck^u^on it, then have I (hewed thee the K(?c^and the Bafis of that famous /^rt,which isfo much profeft by Biil-men upon every Poft and Pifling place, thefe we fcorne and their Ginger bread Cakes called Liquorijh Lozenges ^htcsiuCe they fo little underftand : here you (halt find the truefubjeftof it demonftrated, and if you are not very dul, fuf- ficiently difcovered j here God himfelf and the word of God leads you to it; here the Light fliews you Light^ and here have you that Tcftimony of Jamjlicusy and the Egyptians Records cleared ; name- ly, that God fometimes delivered to the ancient Friefts and Prophets certain matter,f fr heatafpedacula^ and communicated it for the ufe of man. I (hall conclude with this Admonition-y if you would know Natural Tele fmes and how to Spermatick Mettals and Pel lifie them, take heed of Antimony and the common Metals ; feekonly that very firfi mixture of Elements which Nature makes in the great World; feek it I fay, whirftit is/r^/^andjfd'H?, and having found it, conceal it. As for thtufe of it, feek not that alto- gether in Books, but rather beg it at the Hands of God, for it is properly his Gift, and never man at- tained to it, without a clear and fenfible afftflance from above ; Neglect not my Advice m this, though it may fcem Kediculm to thofc that ^reeverrpife^ and have the Mercies of God in derifwn. Many men live in thisWorld without God 3 they have no Vifits from him, and therefore laugh at thofe that feek himjbut much more at thofe that have found him. So it is I have heard fome confident Cobler and talking
Taylers,
272 r/jg Temple £?/Wifdome. Bo ok I.
TaylerSjpretendersof Art, diridethcfe things, their underwits cannot reach. 5t. Faul gloried in hi? Kf-^ velathm-, but he that will do fonow^ (hall be num- bered amongft Ranters and Anabuptifts. But let not thefe things divert you if you ferveGod, youferve^ a good Matter, and will not keep back your Wages. Underftandwell this Book, that the other may,|pe eafie to you : And fo Farewell in Chrift Jefus. j
THE
Th
eomagia>
O R. T H E
TEMPLE WISDOME
In three Parts,
spiritual^ Ccelejiial and Element aL
Conteyning the Occult Powers of the Angelj, of Aftromancy in thS Telefbiatical fculpturc of the Per fans and EgjftUns.
The Mifterious virtues of the Characters of the Stars with the Genii Ideal's and Figures of
Gcomancy upon Gamahc, &c. to wbkh is added the RefolLJuon of all manner of QueftioD' , Pad, Prc.cnr, and lo Come.
The knowledge of Rofic Crucian Thyjicl{e and the Miraculous iccrets of !>iatiirejby which
is performed inc:cdit)Ie exttsortiinary thii^gs. ail veri- fied by a prf,d cal cxammiiion of Principles in the gre£t Wurid, and fftred to meanCa^'acicies.
By John Heydon Gent, «^/>
Servant of God and Secretary of Nature.
Prudsns tcnehrofa. Peittrat, J
London Printed for Henry Brome, \6G'X' \
^
TO THE
Truly Noble Learned and Valiant, &c.
John DigbyEfq.
My Worthy and Honoured Friend, All Ceo- leftial and Terreftrial happineG be wilhed.
SIR,
IlEE Crave exceeding Pardon in the Audaci- ty of this attempt huaibly acknov/ledg- ing a work of fuch con- cernment unto all Peo- ple 3 and difBcuIty in it felf 3 did well deferve the Conjunction of many heads^ And furely more advantagious had it been unto thefe Arts to have fallen into the endeavours of fom.e Co-operating advancers that might have performed this work excel- lently, beyond all others, would be your famous Father Sir Kcndm Dighy^ whofe very name
A a 3 through
The Epijlle Dedicatory,
through all the world would have added Au- thority to itj But the privacy of our condition and unequal abilities expe(9: remiiiion this was done by us ^ yet notwithftanding we have not been diverted nor have our Solitary, attempts been difcouraged as to difpair of the favourable Icokof yoUj upon cur fingleand unfupportcd endeavours^ for which the vulgar people and under-witSj will give you thanks^ Now to wifh all Readers of your abilitieSj were unrcafonably to multiply tlie number of Schollers^ beyond the temperofthefeiimes^ but unto this ill judgeing Age^ We charitably defire a portion of your Equity 3 Judgement. Candor^ and ingenuity , wherein you are fo Rich^ as not to lofe by dif- Fufion. and beingaflouriOiing branch of your N(}b!c Father , unto whom we owe (b much obfcrvancej ycu have been long rooted in fuch perRftion , whereof having had fo lalting con- firmation in your worthy converfation conftant Amity and ExpreffioUj and knowing you a ferious Studicnt in the higheft part of this Para- dice^ and a m.ain Pillar of this Temple, with much excufe We dedicate it to your delight^
Tntr Affe&ionate Friend and Servant^
n/'-A'Ai. John HETDON.
The
\
miM0^MMm iMi^m^
V2*
The Apologue.
£ shall be accnfed of great yrefitm- pion and rapnefs^ for that vpc have^ Attributed the Figures^ to their proper and "Natural ideas and Rulers that govern the Re- gions of the Worlds and all things in the 12 parts thereof ^^ And the Rulers and ideas are incorporated into the Figures : as the foul isjoyned to the body 5 Novp the foul of Man is a certain Divine light ^ created after the Image of the Word the CaufeofCaufesandfirfi exam- ple 5 and the fubflance of God^ Figured hj a Seal whofe charaQer is the eternal Word ^ alfo the Soul of Man is a certain Divine fubjiance ^ indi- vidual and vpholyprefent in every part of the body^ fo produced by an incorporeal Author^ that it dependeth by the power of the Agent on- ly ^not by the bofom of the Matter, ihe foul is a fubfiantial Number^ Vniform Converfive unto itfelf^ and Rational^ very far excelling aU bodies Aa 3 And
The Apologue.
and Material things ^ tke partition ofvphich is not according to the Mt^ttcrnor froceedttjgfrom infsrtotir and gr offer things hutfrGm the e^cient Caufe: For it is not a quantitivc Kuiu'^ir^ int re- pwvcd from all Corpora '! L^i^s^ tphence it js not diiiided nGT midtifljcd by parts^ 1 here] ore the Soul cf Man is a certain Divine Ju'riAT^cc jJoi'yv v^/r(/.// a div hie fountain carrying a long mth:\ felf Number^ not that Divine one iy the Vi^hich feeing it hath a proportion to ail things it can underfiand all thiTigs^ therefore mans font be ino^ fhch^ According to the opinion of the Plato- 92ijis Immediately proceeding from Cod^ is joy- ■ned by competent Means to this groffer body 5 Tvhence firfi of all in its defcent it is invdoped inaCelejtial and Aerial body tchich they call theCelefiial vehicle cfthefoul^other the chariot of the Soul^ through thk middle thing by the Com- mandofCod^ ivkois the Center oftheworld^it isfrfi jnfufed into r he middle Point of the hearty which is the Center of mans body ^and from thence it is difftifed through all the parts and mefnbers of his bady.^ but the chief feat ts the head^ when it joyneth his chariot tS the Natural heat being a fptrit generated from the heart by heat^ by this it flungeth it felf into the Humours :^ by the nphich it inUtteth in jll the Members and to all thefe it is made equally the nighift although it bedeffufed through one to another^ even as the heat of fire ' adhearetb
The Apologue.
adherefh mojl nigh to the Aire and Water : Af though it be transferred by the Aire to the Wd' ter : Thus it is Mamfejl^ hovp the mertdlfonl^ by an ImortallvYL. an Eiherid vehicle is ccncluded in a gro/je and A eafeorfome Mifchicf iheje Middle things recal- leth itjelfandjioweth hack, into the heart trhich vpas thefirjireceftickof the fold: bnttkeffirit of the heart failings and heat beingextiacf:, it lea- veth him^ and man dyeth^ and the font flyeth away rcith this Celejiialvehicle^andthe Genims his ^eeper^ and the Defnon follow it being gene forth and carry it to the 'judge where fentence being pronounced^ God quietly leadeth forth the good Souls to Glory ^ the evil are caji into punifi- ment.
Again as we kl^ow that the 1 2 houfes have each of them a threefold Keeper^ viz. A Ruler idea and Figure^ And thefe Govern the houfes and cdl things contained in them viz. Regions Citi-e^ Plants Perfons longnejfe orfjortnejje of life and the beginning of all things pafi prefcnt or to come^ and of the refi follor^ing. So every nuin hatha threefold good Dtmon^ as a proptr li^eptr or preferver^ihe one whereof is holy. another of the 'Nativity^ and the other oftheprofefJTon^ ihe hclj Demon is one according to the DoLfrine of the hc- brews Abraham Ifaack ^»i^ Jacob Jofcph Mcf > Aaron and the Rofe Crucians : Ajfigned toth^
A a 4 RatioKji
The Apologue*
B^cittonal Soul^ not from the Stars and Vlancts : For thejc proceed jrom a fupernaturalCanfefrom Codha//jdj\ the Prefidtnt ofDcr/ions^ being uni- verbal alwveNaiiire': 7h^ doth direS the life of the ^ohI^ and doth alvoajes pit good tbcuglts into the Mr/fd^asyouvrdy fee by the figures: being ^Inayes Aciivein lUinmnaiing us., dthough we J ^rsjUd^ and live peaceably ^ihen it is perceived hy ?^f._^ then it doth as it n-erc fpeal^with m by the iigitrcs here in this Book^^ and communicates its 'VOice to us being before jilent^ and jiudietk daily tobringnstoafacredperfeciion^iilfo by the aid of this Demon or Cenim zre may avoid the Malig- nity of a Fate^ which being Religionfly worf/jipped by us in hone fly and San^iiy.as we kfiow was done by the RoJIe Cxuc'nm and Socrates, ihe Pytha- goijans ikinl^we may be much heiped by it^ \rhen ire by thefe allure the Rulers and ideas in the Fi- gures and Houfes to ajjfi us to divert evil things^ and to procure good things : Wherefore we pray to Cod thatke -would prejerve i^ from evil^ and let us k^iovi) who would do us hurt^ hy the Rulers ideas Figures and tloufes which are provo/{td by the Holy : and i hat ojlhc Nativity which is called a Genius : and that of the profcjj^on^ and thefe jignife together all things we Cun defre^as yon njayjce in the Figures : Novp the Demon of ihe Nativity^ which is called the Genius^ doth here
defcend
The Apologue,
defcend from the difpofuio/t of the -world : and from the Circuits of the Stars : rchich were pow^ erful in his Nativjiy. Hc?2ce there be Jowe that think^^ when the Soul is coming down into the bo' dy^ it doth out of the ^ire pf the Divine ideaf^ Naturally chooje a prejerver to it felf nor onely c'hufe this guide to it [elf ^ hut hath that willing t0 defend it ^ this being the Executor and keeper of the life^ doth help it to the body^ and takes care of it^ being communicated to the body^ and helps a, man to that very Office^ to which he was deputed being born 5 who] 0 ever therefore have received a Fortunate Genius^ are made thereby vertuous itt their works ^ e^cacious^ftrong and profperous.
Now the Demon of the P/oJeljion is given by the Rulers and idea s in the Figures^ to which fuch a Trofeijion or SeB which any man hath profefj'ed is jubjeBed with the foul when it began to make choiCe in this body^ and to take upon iijelf Difpo^ fit ions doth fecretly defre : 7 his Demon is chan- ged the Trofejfion being changed 5 then according to the dignity of the Frofejjion we have Demons of our Prof elf ion more Excellent and Sublime , which fuccejjively tak^ care of a man which pro- cures a keeper of the Frofejjion^ as he proceeds from Virtue to vertue^ when therefore a Frofej^on agrees with our Nature, there ?s prefent with us a Demon of our Frofeijion lik^ unto us^ and fui" table to our Genins.j and our life is made more , ,^ feaccabU^
The Apologue.
feaceahle^ hdfpy^ dnd profperous : but when wc undertake a Profeijion unl?/{e^ or contrary to our Ctnms.^ our life i^ fn.uk Laborious^ and troubled with difagreeing Patrons^ So jt falls out^ that fome prdft more in any Science or Art^ or Office^ in a little time^ and with little pains ^ when ano- ther tal^s much pains. ^ and fludies hard and all in vain^ and although no Science^ Art^ or Vertue hetoheconi^mned^yetthatyou may live profpe- roufly^ carry on your Affairs happily. In thejtrfh place fet a Figure^ and kt^ow your good Genius^ and your 'Nature^ and what good the Figure pro- mifeth : As you jhall be taught hereafter : And Cod the Difirihuter of all thefe^ who diflributeth to each as he pleafeth^ and follow the beginning of fhefe^profejje thefe^ be Converfant in that vertut to which the mof High Dtjfnbuter doth Elevate and lr^ Jirce^andCltnjency., lUv^c^'Vith fear^ Jacob xr;/ A firength^ Mofcs with ,neel Jofliua/;^ ^/ir^ Phineas;/^ Ztal^ David in Reli- gion and Vi&ery.^ Solomon and the Rofie Cruci- ans in Knowledge and Fanie^ Peter in Faith^ lohn in charity^ Jacob in Devotion^ and Tho- mas in Prudence,
%erefore in what vertue you find by your Fi- gure you can be a Proficient in^ ufe diligence to attain to the Heighth thereof ^ that you may Ex- cell in one^ when in many yon may not ^ but
in
The Apologue.
in the reji endeavour to be m gnat a Fr^jici" tnt as you can'^ But if you fiiall have the Over- feers of Nature^ and Religion jigreeable ^ you jhall find a double Vrogrejje of your Nature and FrofeJJion^ but if they JIj all be dif agreeing^ follow the better: As you fiyall fee by the fi- gures.
THE