Book I, part 2, section 1: Chaldaick theology and physick, part 2 of 2

CHAP. XI.

The Supramundane Light.

ALl these aeviternal and incorporeal Beings are seated in the Supramundane Light, which it self also is incorporeal, placed immediately above the highest Corporeal World, and from thence extending upwards to infinite;

Proclus (cited by Simplicius on this Oracle of Zoroaster
Abundantly animating Light, Fire, Aether, Worlds.)

saith, This Light is above all the seven Worlds, as a Monad before or above the Triad of the Empyraeal, Aetherial, and Material Worlds: adding, that this primary Light is the Image of the Paternal Depth, and is therefore supramundane, because the Paternal Depth is supramundane. And again, this Light, saith he, being the supramundane Sun, sends forth Fountains of Light; and the Mystick Discourses tell us, that it's generality is among supramundane Things, for there is the Solar World, and the Universal Light, as the Chaldaick Oracles assert.

And again, the Centers of the whole World, as one, seem to be fix'd in this: for, if the Oracles fixed the Centers of the material World above it self, in the Aether, proportionably ascending, We shall affirm that the Centers of the highest of the Worlds are seated in this Light. Is not this first Light the Image of the Paternal Depth, and for that reason supramundane also, because that is so?

CHAP. XII.

Of things Temporal (or Corruptible) and Corporeal.

THe third and last kind of things, according to Zoroaster, is Corruptible or Temporal; which as it began in time, so shall it likewise in time be dissolved: The President over these is Arimanes.

Under this third kind are comprehended the Corporeal Worlds, the Empyreal immediately below the Supramundane light, the Aetherial next the Empyreal, and the Material the lowest of all, as the Oracle ranks them.

Abundantly animating, Light, Fire, Aether, Worlds.
These corporeal Worlds are seven; Orac.
For the Father formed seven firmaments of Worlds,
Including Heaven in a round figure,
He fixed a great company of inerratick stars,
He constituted a Heptad of Erratick animals,
Placing the Earth in the middle, but the Water in the bosome of the Earth
The Air above these:

Psellus explaining how they are seven, saith, They affirm that there are seven corporeal Worlds; one Empyreal and first; then three Aethereal; and lastly three Material, the fixed Circle, the Erratick, and the Sublunary Region: But this enumeration seems to fall short; for he mentions but two Aethereal Worlds (the Orb of fixed Stars and the Planetary Orb) and one Material, (the Sublunary Region:) as the Learned Patricius observes, who therefore reckons the seaven thus; One Empyreal, three Aetherial, (the Fixed Orb, the Planetary Orb, the Orb of the Moon) and three Elementary, (the Aërial, the Watry, and the Terrestrial;) But perhaps it will better suit with the Oracle (which includes the Moon within the Planetary Orb, and placeth the Water under the Earth,) as also with Psellus (who calls the last three Worlds, Material), to dispose them thus,

Corporeal Worlds seven,

• One Empyreal World
• Three Aetherial Worlds The Supreme Aether next the Empyreum The Sphear of fixed Stars The Planetary Orb
• Three Material Sublunary Worlds The Air The Earth The Water.

Neither can it seem strange that the three last only should be called Material: for the Chaldaeans conceiving matter to be a dark substance or rather Darkness it self, the Empyreal and Aetherial Worlds, which (as we shall shew) consist only of Light or Fire, cannot in their sense be said to be Material, though Corporeal.

The Empyreal or First of these, saith Psellus, they attributed to the Mind, the Aetherial to the Soul, the Material to Nature.

CHAP. XIII.

The Empyreal World.

THe First of the Corporeal Worlds, is the Empyreal; (by Empyreum the Chaldaeans understand not, as the Christian Theologists, the Seat of God and the Blessed Spirits, which is rather analogous to the Supreme Light of the Chaldaeans, but the outmost Sphear of the Corporeal World). It is round in figure, according to the Oracle, Inclosing Heaven in a round figure. It is also a solid Orb, or Firmament: for the same Oracles call it [non-Latin script]. It consists of fire, whence named the Empyreal, or, as the Oracles, the fiery World; which fire being immediately next the Incorporeal supramundane Light is the rarest and subtilest of Bodies, and by reason of this Subtilty penetrates into the Aether, which is the next World below it, and, by Mediation of the Aether, through all the Material World: This may be evinced more particularly, saith Proclus, from the Divine Tradition (meaning the Zoroastrian Oracles): for the Empyreum penetrates through the Aether, and the Aether thro[…]gh the Material World; and though all the Intellectual […]etrads and Hebdomads have a Fountainous Order, and consequently an Empyreal President, nevertheless they are contained in the Worlds, since the Empyreal passeth through all the Worlds.

Neverthelesse, the Empyreum it self is fix'd and immoveable; as Simplicius, further explicating the Chaldaick Doctrine, acknowledgeth, by this similitude, Let us imagine to our selves (saith he) two Sphears, one consisting of many Bodies, these two to be of equal bigness, but place one together with the Center, and put the other into it; you will see the whole World existing in place, moved in immoveable Light, which World according to it's whole self is immoveable, that it may imitate Place, but is moved as to it's parts that herein it may have less than Place.

CHAP. XIV.

The Aethereal Worlds.

AFter the Empyraeum, the Oracle names the Aether, Fire, Aether, Worlds; confirm'd by Psellus and the Anonymous Summarist, who assert, that next the Empyraeum are the three Aetherial Worlds, but of these three they mention only two, (and those misapplied to the Material Worlds) The Sphear of fixed Stars, and the Planetary Sphear: The third (perhaps implied though not exprest) might be the Aether which is betwixt the Empyreum and the Sphear of fixed Stars.

The Aether is a fire (as it's name implies) less subtile than the Empyreum, for the Empyraeum penetrates through the Aether: yet is the Aether it self so subtile that it penetrates through the material World:

The second Aetherial World is the Sphear of fixed Stars, which are the more compacted or condensed parts of the Aetherial fire, as Patricius ingeniously interprets this Oracle,

He compacted a great number of inerratick Stars
Forcing (or pressing) fire to fire.

The third Aetherial World is that of the Planetary Orb, which contains the Sun, Moon, and five Planets; styled by the Oracles, Erratick animals and Fire He constituted a heptad of Erratick animals; and again, He constituted them six; the seventh was that of the Sun; Mingling fire in them.

CHAP. XV.

The Material Worlds.

THe last and lowest are the Material Worlds, which Psellus and the other Summarist assert to be three; meaning doubtless the Air, Earth, and Water; for so the Oracle ranks them, Placing the Earth in the middle, but the Water in the bosom of the Earth, The Air above them.

This is that last order of Worlds, of which the Chaldaick summary saith, It is called terrestrial, and the hater of light: it is the region beneath the Moon, and comprehends within it self matter, which they call the bottome. By which words it appears upon what ground the Chaldaeans asserted only these Sublunary Worlds to consist of Matter, but the Empyreal and Aetherial to be Immaterial though Corporeal: for Matter they understand to be the hater of Light, Darknesse, and the Bottom of a nature quite different from the Empyreum and Aether whose very substance is Light it self, yet it is actuated by their vivificative fire which penetrates quite through it even to the Center as we shewed formerly.

Concerning the Earth, Diodorus Siculus saith, they held Opinions peculiar to themselves, asserting that it is in Figure like a Boat, and hollow, for which, as likewise for other things concerning the World, they abound with probable Arguments.

Psellus adds, that they sometimes call this sublunary Region Hades.

CHAP. XVI.

Of Material Daemons.

OF Daemons, as we said, they asserted two kinds, some good, others ill; the good, light, the ill, dark. The former are those whom Hostanes calls the Ministers and Messengers of God, dwelling in his presence; But these, he describes as Terrestial, wandring up and down, and enemies of Mankind. Of the First we have treated already; of the Latter Psellus, in his discourse upon this subject, gives a large accompt from one Marcus of Mesopotamia, who having been of this Religion, and well acquainted with their Institutions, was afterwards converted to Christianity: what he relates, as well from the Doctrine it self, as from the place, sufficiently appears to be of the Chaldaick Tradition. It is to this effect.

These Daemons are of many kinds, and various sorts, both as to their Figures and Bodies, insomuch that the Air is full of them, as well that which is above us, as that which is round about us. The Earth likewise is full, and the Sea, and the most retired cavities and depths.

There are six general kinds of these Daemons. The first named Leliurius, which signifies Fiery. This kind dwelleth in the Air that is above us: for from the places next about the Moon, as being Sacred, all kinds of Daemons, as being prophane, are expelled. The second kind is that which wandreth in the Air contiguous to us, and is by many peculiarly called Aërial. The third, Terrestial. The fourth, Watery and Marine. The fifth, Subteraneous. The sixt Lucifugous, and hardly sensible.

All these kind of Daemors are haters of God, and enemies of Man. Moreover, of these ill Daemons, some are worse than others. Aquatile, and Subterran[…]ous, and Lucifugous, are extremely malicious and pernicions: for these do not hurt Souls by phantasms and delusions, but by assault, like the most savage beasts, accelerate the destruction of men. The Watery drown those who are sailing upon the water. The Subterraneous and Lucifugous, insinuating into the entrails cause Epilepsies and Frenzy. The Aërial and Terrestial circumvent Men by art and subtilty, and deceive the minds of Men, and draw them to absurd and illegal passions.

They effect these things not as having dominion over us, and carrying us as their slaves whithersoever they please, but by suggestion: for applying themselves to the Fantastick spirit which is within us, they themselves being spirits also, they instill discourses of affections and pl[…]asures, not by voyce verberating the Air, but by whisper insinuating their discourse.

Nor is it imp[…]ssible that they should speak without voice, if we consider that he who speaks, being a far off, is forced to use a greater sound, being neer, he speakes softly 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 discourse soever he pleaseth, would, by a way without sound, arrive there where it is to be received, which they say is likewise in Souls, when they are out of the body, for they discourse with one another without noise. After this manner the Daemons converse with us, privately, so as we are not sensible which way the war comes upon us.

Neither can this be doubted, if we observe what happens to the Air. For, when the Sun shineth it assumeth several colours and forms, transmitting them to other things, as we may see in Looking-glasses. In like manner the Daemons, assuming figures and colours, and whatsoever forms they please, transmit them into our animal Spirit, and by that meanes afford us much businesse, suggesting counsels, representing figures, resuscitating the remembrance of pleasures, exciting the images of passions, as well when we sleep as when we wake, and sometimes, titillating the genital parts, inflame us with frantick and unlawful desires, especially if they take, co-operating with them the hot humidities which are in us.

The rest of the Daemons know nothing that is subtile, nor how to breed disturbance, yet are they hurtfull and abominable, hurting in the same manner as the spirit or vapour in Charon's Cave: For as that is reported to kill whatsoever approacheth it, whether Beast, Man, or Bird; in like manner these Daemons destroy those upon whom they chance to fall, overthrowing their Souls and Bodies, and their natural habits, and sometimes by fire, or water, or precipice, they destroy not men only, but some irrational creatures.

The Daemon[…] assault Irrational creatures, not out of hate, or as wishing them ill, but out of the love they have of their Animal heat: For dwelling in the most remote cavities, which are extremely cold and dry, they contract much coldnesse, wherewith being afflicted, they affect the humid and animal heat, and, to enjoy it, they insinuate themselves into Irrational creatures, and go into Baths and Pits; for they hate the heat of Fire and of the Sun, because it burns and dryeth up.

But they most delight in the heat of Animals, as being temperate, and mixt with moisture, especially that of men, being best tempered, into which insinuating themselves, they cause infinite disturbance, stopping up the pores in which the Animal spirit is inherent, and streightning and compressing the spirit, by reason of the grossnesse of the bodies with which they are indued. Whence it happeneth, that the bodies are disordered, and their principal faculties distemper'd, and their motions become dull and heavy.

Now if the insinuating Daemon be one of the Subterraneous kind, he distorteth the possessed Person, and speaketh by him, making use of the Spirit of the patient, as if it were his own Organ. But if any of t[…]ose who are called Lucifugous, get privately into a Man, he causeth relaxation of the limbs, and stoppeth the voice, and maketh the possessed Person in all respects like one that is dead. For this being the last kind of Daemons is more Earthly and extremely cold and dry, and into whomsoever it insinuates, it hebetates and makes dull all the faculties of his Soul.

And because it is Irrational, voyd of all Intel[…]ectual contemplation, and is guided by Irrational phantasie, like the more savage kind of beasts, hence it comes to passe, that it stand[…] not in awe of menaces, and for that reason most persons aptly call it Dumb and Deaf, nor can they who are possessed withit by any other meanes be freed from it, but by the Divine favour obtained by Fasting and Prayer.

That Physicians endeavour to perswade us, that these Passions proceed not from Daemons, but from Humours, and Spirits ill affected, and therefore go about to cure them, not by Incantations and Expiations, but by Medicines and Diet, is nothing strange, since they know nothing beyond Sense, and are wholly addicted to study the Body. And perhaps not without reason are some things ascribed to ill-affected Humours, as Lethargies, Melancholies, Frenzies, which they take away and cure, either by evacuating the Humours, or by replenishing the Body if it be Empty, or by outward applications. But as for Enthusiasms, ragings, and unclean Spirits, with which whosoever is possessed is not able to act any thing, neither by Intellect, Speech, Phantasie nor Sense; or else there is some other thing that moves them unknown to the Person possessed, which sometimes foretelleth Future events; How can we call th[…]se the Motions of depraved Matter?

Not kind of Daemon is in it's own Nature Male or Female, for such affections are only proper to Compounds: but the Bodies of Daemons are simple, and being very ductile and flexible are ready to take any Figure. As we see the Clouds represent sometimes Men, somtimes Bears, sometimes Dragons, or any other F[…]gures: so is it with the Daemoniack Bodies. Now the Clouds appear in various Figures according as they are driven by exteriour blasts or winds: but in Daemons, who can passe as they please into any Bodyes, and sometimes contract, sometimes extend themselves like wormes on the Earth, being of a soft and tractable Nature, not only the Bulk is changed, but the Figure and Colour, and that several wayes; for the Daemoniack body being by Nature capable of all these, as it is apt to recede, it is changed into several forms; as it is Aërial, it is susceptible of all sorts of Colours, like Air, but the Air is coloured by something extrinsecal.

The Daemoniack Body, from it's intrinsecal Phantastick Power and energy, produceth the forms of colours in it self, as we sometimes look Pale, sometimes Red, according as the Soul is affected either with Fear or Anger. The like we must imagine of Daemons: for from within they send forth several kinds of colours into their Bodies. Thus the[…]r Bodies being changed into what Figure, and assuming what Colour they please, they sometimes appear in the shape of a Man, sometimes of a Woman, of a Lion, of a Leopard, of a wild Boar, sometimes in the figure of a Bottle, and sometimes, like a little Dog fawning upon us.

Into all these forms they change themselves, but keep none of them constantly: for the figure is not solid, but immediately is dissipated; as when we pour somthing coloured into Water, or draw a figure in the Air. In like manner is it with Daemons, their Colour, Figure, and Form presently vanish.

But all Daemons have not the same power and will, there is much inequality amongst them as to these. Some there are Irrational, as amongst Compound Animals; for as, of them, Man, participating of Intellect and Reason, hath also a larger Phantasie, extending also to all […]ensibles, as wel in the Heavens, as on Earth and under the Earth; but Horses, Oxen, and the like, have a narrower and more particular Phantasie, yet such as extends to the knowledg of the Creatures that feed with them, their Mangers, and their Masters; lastly, Flies, Gnats, and Worms have it extremely contracted, and incoherent; for they know neither the hole out of which they came, nor whither they go, nor whither they ought to go, they have only one Phantasie which is that of aliment. In like manner there are different k[…]nds of Daemons. Of these some are Fiery, others Aërial; these have a various Phantasie, which is capable of extending to any thing maginable. The Subterraneous and Lucifugous are not of this Nature; whence it comes to passe, that they make not use of many Figures, as neither having variety of Phantasms, nor a Body apt for action and transformation. But the watery and Terrestial, being of middle kind between these, are capable of taking many forms, but keep themselves constantly to that in which they delight. They which live in humid places, transform themselves into the shapes of Birds and Women; whence termed by the Greeks Naiades and Nereides and Dryades in the Feminine gender. But such as are conversant in dry places have also dry Bodies, such as the Onosceles are said to be. These transform themselves into Men, sometimes into Dogs, Lions, and the like Animals, which are of a Masculine d[…]sposition.

The Bodies of Daemons are capable of being struck, and are pained thereby, though they are not compounds, for Sense is not only proper to compounds. That thing in Man which feeleth, is neither the Bone nor the Nerve, but the Spirit which is in them. Whence if the Nerve be pressed, or seized with cold, or the like, there arriseth pain from the em[…]ssion of one Spirit into another Spirit: for it is impossible that a Compound. Body should in itself be sensible of pain, but in as much as it partaketh of Spirit, and therefore being broken into pieces, or dead, it is absolutely insensible, because it hath no Spirit. In like manner a Daemon being all Spirit; is of his own nature sensible in every part; he immediately seeth, and heareth, he is obnoxious to suffering by touch; being cut assunder, he is pained like Solid bodies, only hereindiffering from them, that other things being cut assunder, can by no means or very hardly be made whole again, w[…]ereas the Daemon immediately commeth together again, as Air or Water parted by some more Solid Body. But though this Spirit joyns again in a moment, neverthelesse at the very time in which the dissection is made, it is pained.

Hitherto the Theologie and Physick of the Chaldaeans.