Anthroposophia Theomagica, part 4 of 4

[Figure: Henricus Cornelius Agrippae ab Nettesheim, Armatae Militiae Eques Auratus, Max. Caesaris à Conciliis, & Archivis Indiciarius, Utriusque Juris, & Medicinae Doctor.]

Pinge Duos Angues. Hic est Agrippa, Supernis
Demissae Fax ab Ignibus,
Caeli magnum Instar: nec in ullo Sydere fulsit
Natura plenior Deo.
O si Sacratus tanto Spiramine Lychnus,
Lustrarot Aureus Solum!

Sed nimis offensae sancta imignatio Flammae AEona Caelitûm subit.

Quid Dominae inspersum lector, mirabere fucum
Nec cernis quam sit Foemina, falsa Venus.
Sanctam oculis salvere umb[…]am, faciem q; […]ubeto,
Totus & in magnum dirige Cornelium.
Illius ut dicas te haesisse in Vultibus AEtas
Cui vel nulla dedit, nec dabit ulla Parem.

Great, glorious Pen-Man! whom I should not name,
Left I might Seem to measure Thee by Fame.
Natures Apostle, and her Choice High Priest,
Her Mysticall, and bright Evangelist.
How am I rapt when I contemplate Thee,
And winde my self above All that I see?
The Spirits of thy Lines infuse a Fire
Like the Worlds Soul, which makes me thus aspire:
I am unbodi'd by thy Books, and Thee,
And in thy Papers finde my Exstasie,
Or if I please but to descend a strain,
Thy Elements do skreen my Soul again.
I can undresse my Self by thy bright Glasse,
And then resume th' Inclosure, as I was.
Now I am Earth; and now a Star, and then
A Spirit: now a Star, and Earth agen.
Or if I will but ramasle all that be,
In the least moment I ingrosse all Three.
I span the Heav'n and Earth, and things above,
And which is more, joyn Natures with their Iove.
He Crowns my Soul with Fire, and there doth shine
But like the Rain-bow in a Cloud of mine.
Yet there's a Law by which I discompose
The Ashes, and the Fire it self disclose,
But in his Emrald still He doth appear,
They are but Grave-clothes which he scatters here.
Who sees this Fire without his Mask. his Eye
must needs be swallow'd by the Light, and die.

These are the Mysteries for which I wept
Glorious Agrippa, where thy Language slept,
where thy dark Texture made me wander far,
Whiles through that pathles Night, I trac'd the star;
But I have found those Mysteries, for which
Thy Book was more then thrice-pil'd o're with Pitch.
Now a new East beyond the stars I see
where breaks the Day of thy Divinitie:
Heav'n states a Commerce here with Man, had He
but gratefull Hands to take, and Eyes to see.

Hence you fond School-men, that high trueths deride,
And with no Arguments but Noyse, and Pride;
You that damn all but what your Selves invent,
And yet finde nothing by Experiment.
Your Fate is written by an unseen Hand,
But his Three Books with the Three Worlds shall stand.

Thus far Reader I have handl'd the Composure and Royalty of Man, I shall now speake something of his Dissolution, and close up my Discourse, as he doth his Life, with Death. Death is Recessus vitae in Absconditum: not the Annihilation, of any one Particle but a Retreat of hidden Natures to the same State they were in, before they were Manifested. This is occasioned by the Disproportion and inequality of the Matter: For when the Harmony is broken by the Excesse of any one Principle, the vitall Twist (without a timely Reduction of the first Vnity) Disbands and unravells. In this Recesse the severall Ingredients of Man returne to those severall Elements, from whence they came at first in their Accesse to a Compound; For to thinke that God creates any thing ex nihilo in the worke of Generation, is a pure Metaphysicall Whymsey. Thus the Earthly parts, as we see by experience, returne to the Earth, the Coelestiall to a Superiour heavenly Limbus, and the Spirit to God that gave it. Neither should any wonder that I affirme the Spirit of the living God to be in Man, when God himselfe doth acknowledge it for his own. My spirit (saith he) shall not alwaies be sheathed (for so the Hebrew signifies) in man, for that he also is flesh, yet his dayes shall be an hundred and twenty yeares. Besides, the breathing of it into Adam proves it proceeded from God, and therefore the Spirit of God. Thus Christ breathed on his Apostles, and they received the Holy Ghost. In Ezechiel the Spirit comes from the Foure Winds, and Breathes upon the Slaine, that they might live. Now this Spirit was the Spirit of Life, the same with that Breath of Life which was breathed into the First Man, and he became a Living Soule: but without doubt the Breath or Spirit of Life is the Spirit of God. Neither is this Spirit in Man alone, but in all the Great World though after an other manner: For God breathes continually, and passeth through all things like an Aire that refresheth: wherefore also he is called of Pythagor as [non-Latin script] Animatio univer sorum, Hence it is that God in Scripture hath severall names according to those severall Offices he performes in the Preservation of his Creature. Quin etiam (saith the Areopagite) in mentibus ipsum inesse dicunt, at q; in Animis, & in corporibus, & in Caelo esse, at q; in Terra, ac simul in seipso; Eundem in Mundo esse, circa mundum, supra mundum, supra Caelum, superiorem Essentia, Solem, Stellam, Ignem, Aquam, Spiritum, Rorem, Nebulam, Ipsum Lapidem, Petram, Omnia esse quae sunt, & nihil eorum quae sunt. And most certaine, it is because of his secret passage and Penetration through all, that other simile in Dionysius was given him. Adam etiam (saith he) & quod omnium vilissimum esse, & magis absurdum videtur: Ipsum sibi vermis speciem adhibere, ab ijs, Qui in rebus Divinis multum, diu q;; ver sati sunt, esse traditum. Now this Figurative kind of speech, with its variety of Appellations, is not only proper to Holy Writt, but the AEgyptians also (as Plutarch tells me) call'd Isis; or the more secret part of Nature, Myrionymos; and certainely that the same thing, should have a Thousand Names, is no newes to such as have studied the Philosophers Stone. But to returne thither whence we have digressed. I told you the severall Principles of Man in his Dissolution, part, as sometimes Friends doe, severall wayes. Earth to earth, as our Liturgie hath it, and Heaven to Heaven, according to that of Lucretius.

Cedit item re[…] de Terrâ quod fuit ante,
In Terram: & quod missum est ex AEtheris Oris,
Id rursum Coeli sulgentia Templa receptant.

But more expresly the Divine Virgil speaking of his Bees.

His Quidam signis, atque baec Exempla secuti
Esse Apibus partem Divinae Mentis, & Haustus
AEthereos dixere: Deum namque ire per Omnes
Terrasque Tractusque Maris, Coelumque profundum.
Hinc Pecudes, Armenta, Viros, Genus omne Ferarum,
Quemque sibi tenues Nascentem arcessere Vitas.
Scilicet huc reddi deindè, ac resolut a referri
Omnia: nec Morti este locum; Sed Viva volare
Syderis in Numerum, atque alto Succedere Coelo.

This Vanish, or ascent of the inward Ethereall Principles doth not presently follow their separation: For that part of man which Paracelsus calls Homo Sydereus, and more appositly Brutum hominis: but Agrippa Idolum, and Virgil

AEthereum, sensum atq, Aurai Simplicis Ignë;

This Part I say, which is the Astral Man hovers sometimes about the Dormitories of the Dead, and that because of the Magnetism, or Sympathie which is between him and the Radical, vital moysture. In this Idolum is the seat of the Imagination, and it retaines after Death an Impresse of those passions, and Affections to which it was subject in the Body. This makes Hun haunt those Places, where the whole Man hath been most Conversant, and imitate the actions, and gestures of Life. This Magnetism is excellently confirmed by that memorable accident at Paris, which Doctor Flud proves to be true by the testimonies of great, and learned Men. Agrippa also speaking of the apparitions of the Dead, hath these words. Sed & Ipse Ego, quae meis Oculis vidi, & manibus tetigi, hoc loci referre nolo, nè me ob Rerum stupendam Admirationem de Mendacio ab Incredulis argui contingat. But this Scaene exceedes not the Circuit of One year, for when the Body begins fully to corrupt, the Spirit returnes to his Originall Element. These Apparitions have made a great noise in the world, not without some Benefit to the Pope; But I shall reserve all for my great work, where I shall more fully handle these mysteries.

I am now to speak of Man as he is subject to a Supernatural Judgement: And to be short, my Sentiment is this. I conceive there are besides the Empyraeall Heaven, two inferior Mansions, or Receptacles of Spirits. The One is that, which Our Saviour calls [non-Latin script], and this is it whence there is no Redemption: [non-Latin script], unde Animae nunquam egrediuntur, as the Divine Plato hath it. The Other I suppose, is somewhat answerable to the Elysian Fields, some delicate, pleasant Region, the Suburbs of Heaven as it were; Those Seven mighty Mountaines, whereupon there grow Roses and Lilies, or the Outgoings of Paradise in Esdras. Such was that Place, where the Oracle told Amelius the soul of Plotinus was.

Ubi Amicitia est, ubi Cupido visu mollis,
Purae plenus Laetitiae, & sempiternis Rivis
Ambrosus irrigatus à Deo: undè sunt Amorū
Retinacula, Dulcis Spiritus, & Tranquillus AEther
Aurei Generis magni Jovis.

Stellatus supposeth there is a Successive, graduall ascent of the Soul according to the process of Expiation, and he makes her Inter-Residence in the Moon. But let it be where it will, my Opinion is, That this middlemost mansion is appointed for such Soules, whose whole man hath not perfectly repent in this world: But notwithstanding they are de Salvandorum numero, and reserved in this place to a further Repentance in the spirit, for those Offences they committed in the Flesh. I do not here maintain that I gnis Fatuus of Purgatory, or any such painted, imaginary Tophet, but that which I speak of (if I am not much mistaken) I have a strong Scripture for. It is that of Saint Peter, where he speaks of Christ being put to Death in the Flesh, but Quickened by the spirit; By which also he went, and preached unto the spirits that were in Prison: which sometimes were disobedient when once the long-suffering of God waited in the Dayes of Noah, while the Ark was a preparing, wherein Few, that is, eight Souls were saved by Water. These spirits were the souls of those who perished in the Floud, and were reserved in this place till Christ should come, and preach Repentance unto them. I know Scaliger thinks to evade this Construction with his Qui Tunc, That they were then alive namely before the Floud, when they were preached unto. But I shall overthrow this single Non-sense with Three solid Reasons drawn out of the Body of the Text. First, it is not sayd that the spirit it self precisely preached unto them, but He who went thither by the Spirit, namely Christ in the Hypostaticall union of his Soul and Godhead, which union was not before the Floud, when these Dead did live. Secondly, it is written that he preached unto spirits, not to Men: to those which were in Prison, not to those which were in vivis, [non-Latin script], which is quite contary to Scaliger; and this Exposition the Apostle confirms in another place, [non-Latin script], the Dead were preached to, not the living. Thirdly, the Apostle sayes. These spirits were but sometimes disobedient, and withall tells us when, namely in the Dayes of Noah: whence I gather they were not disobedient at this time of preaching and this is plain out of the subsequent Chapter.

For this Cause (sayth the Apostle) was the Gospell preached also to them that are dead, that they might be judged according to men in the flesh, but live according to God in the Spirit. Now this Judgement in the Flesh was grounded on their Disobedience in the Dayes of Noah, for which also they were drowned, but Salvation according to God in the Spirit proceeded from their Repentance at the preaching of Christ; which was after death. I do not impose this on the Reader, as if I sate in the infallible Chaire, but I am confident the Text of it self will speak no other sense. As for the Doctrine it is no way hurtfull, but in my Opinion as it detracts not from the Mercy of God so it addes much to the Comfort of Man.

I shall now speake a word more concerning my self, and another concerning the Common Philosophy, and then I have done. It will be question'd perhaps what I am, and especially what my Religion is? Take this short answer. I am neither Papist, nor Sectary but a true, resolute Protestant in the best sense of the Church of England. For Philosophy as it now stands, it is altogether imperfect, and withall false. A meer Apothecaries Drug, a mixture of inconsistent, Contrary Principles, which no way agree with the Harmony, and Method of Nature. In a word, the whole Encyclopaedia (as they call it) bateing the Demonstrative Mathematicall part, is built on meer Imagination without the least Light of Experience. I wish therefore all the true sons of my famous Oxford Mother to looke beyond Aristotle, and not confine their Intellect to the narrow, and cloudy Horizon of his Text, for he is as short of Nature, as the Grammarians are of Steganography. I expect not their Thanks for this my Advice, or Discovery, but verily the Time will come when this Trueth shall be more perfectly manifested, and especially that great, and glorious mystery, whereof there is little spoken in this Book, Solus Rex Messias, Verbum Patris Caro factum, Arcanum hoc revelavit, Aliqua Temporis plenitudine apertius manifestaturus. It is Cornelius Agrippa's owne prediction, and I am confident it shall find Patrons inough when nothing remaines here of me, but Memory.

My sweetest Jesus! 'twas thy Voice: If I
Be lifted up; Ile draw all to the skie.
Yet I am here: I'm stifl'd in this Clay,
Shut up from Thee, and the fresh East of Day.
I know thy Hands not short: but I'm unfit
A foule, unclean Thing! to take hold of it.
I am all Dirt: Nor can I hope to please,
Unles in mercy thou lov'st a Disease.
Diseases may be Cur'd: But who'l reprieve
Him that is Dead? Tell me my God, I live.
'Tis true, I live: But I so sleep withall,
I cannot move, scarce hear when thou doest cal.
Sins Lullabtes charm me when I would come,
But draw me after thee, and I will run.
Thou know'st I'm sick: let me not feasted be,
But keep a Diet and prescrib'd by Thee.
Should I carve for my self, I would exceed
To Surfets soon, and by self-murder bleed.
I ask for stones and scorpions, but still crost,
And all for Love: should'st Thou grant, I were lost
Dear Lord deny me still; And never signe
My will, but when that will agrees with Thine,
And when this Conflict's past, and I appear
To answer, what a Patient I was here,
How I did weep, when Thou did'st woe: repine
At thy best sweets, and in a Childish whyne
Refuse thy proffer'd Love; yet cry, and call
For Rattles of my own to play withall;
Look on thy Crosse, and let thy Bloud come in,
When mine shall blush as guilty of my Sin
Then shall I live, being rescu'd in my Fall
A Text of Mercy to thy Creatures all,
Who having seen the worst of sias in me,
Must needes confesse, the best of Loves in Thee.

I have now done Reader, but how much to my own prejudice, I cannot tell. I am confident this shall not passe without Noise, but I may do well inough if thou grant'st me but one Request. I would not have Thee look here for the Paint, and Trim of Rhetorick. and the rather because English is a Language the Author was not born to. Besides, this Piece was compos'd in Haste, and in my Dayes of Mourning, on the sad Occurence of a Brother's Death. Et Quis didicit scribere in luctâ Lacrymarum, & Atramenti?

To Conclude: If I have err'd in any Thing (and yet I follow'd the Rules of Creation) I expose it not to the Mercy of Man, but of God: who as he is most able, so also is he most willing to forgive us in the Day of our Accounts.

FINIS.

AN ADVERTISEMENT TO THE READER.

IF the old Itch of Scribling, a Disease very proper to Galenists, surprise any of their Tribe, I shall expect from them these following performances. First, a plain Positive Exposition of all the passages in this Book, without any Injury to the sense of their Author: For if they interpret Them otherwise then they ought, they but Create Errours of their own, and then overthrow them.

Secondly, to prove their Familiarity and knowledge in this Art, let them give the Reader a punctuall Discovery of all the secrets thereof. If this be more then They can do, it is Argument enough they know not what they oppose: And if they do not know; how can they judge? or if they judge, where is their Evidence to condemne?

Thirdly, let Them not mangle, and discompose my Book with a scatter of Observations, but proceed Methodically to the Censure of each part, expounding what is obscure, and discovering the very practise, that the Reader may finde my Positions to be false, not onely in their Theorie, but if he will assay it, by his own particular Experience.

I have two Admonitions more to the Ingenuous, and well-disposed Reader. First, That he would not slight my Indeavours because of my yeers, which are but few. It is the Custom of most men to measure knowledge by the Beard, but look Thou rather on the Soul, an Essence of that Nature, quae ad perfectionem suam Curricula Temporis non desiderat. Secondly, that He would not conclude any thing rashly concerning the subject of this art, for it is a Principle not easily apprehended. It is neither Earth, nor water, air, nor Fire. It is not Gold, Silver, Saturn, Antimonie, or Vitriol, nor any kind of Minerall whatsoever. It is not Bloud, nor the Seed of any Individual, as some unnaturall, Obscene Authors have imagin'd. In a word, it is no Mineral, no Vegetable, no Animal, but a system as it were, of all Three. In plain Terms, it is Sperma Majoris Animalis, The seed of Heaven, and Earth, our most secret, miraculous Hermaphrodite. If you know this, and with it the Hydro-pyro-magical Art, you may with some security attempt the work, if not, practice is the way to Poverty. Assay nothing without Science, but confine your selves to those Bounds, which Nature hath prescrib'd you.