Magia Adamica and Coelum Terrae, part 4 of 8

After this it was filled with great Execrations, and Curses (with this word Maranatha, which was often repeated there) against every person that should cast his eyes upon it, if hee were not Sacrificer or Scribe. Hee that sold me this Booke, knew not what it was worth, no more than I, when I bought it. I believe it had been stolne or taken by violence from the miserable Jewes, or found hid in some part of the Ancient place of their Habitation. Within the Booke, in the Second leafe hee comforted his Nation, counselling them to fly Vices, and above all Idolatrie, attending with sweet patience the Comming of the Messiah, who should vanquish all the Kings of the Earth, and should reigne with his people in glorie aeternally. Without doubt this had been some wise, and understanding Man. In the third leafe, and in all the other writings that followed to help his Captive Nation to pay their Tributes to the Roman Emperours, and to doe other things, which I will not speak of, hee taught them in Common words the Transmutation of Mettals; hee painted the Vessels by the sides and hee informed them of the Colours, and of all the rest, except the first Agent of the which he spake not a word but onely (as he said) in the fourth and fifth leaves he had iutirely painted it, and figured it with very great Cunning and Workmanship: for though it was well, and Intelligibly figured and painted yet no man could ever have been able to understand it, without being well skill'd in their Cabala, which goeth by Tradition and without having well studied their Bookes. The Fourth and fifth leafe therefore was without any writing all full of faire Figures inlightned or as it were inlightned, for the work was very Exquisit. First hee painted a young man, with wings at his Ancles having in his hand a Caducean Rod writhen about with two Serpents, wherewith hee strooke upon a Helmet which covered his head; hee seemed to my small judgement to be Mercurie the Pagan Gad. Against him there came running, and flying with open wings, a great old man, who upon his head had an Houre-glasse fastned, and in his hands a Hooke or Sithe like Death, with the which in terrible and furicus Maner, he would have cut off the feet of Mercurie. On the other side of the fourth Leafe, hee painted a faire Flower on the top of a very high Mountaine, which was sore shaken with the North wind; it had the Root blew the Flowers white and red, the leaves shining like fine Gold; And round about it the Dragons and Grisfons of the North made their nests. On the Fifth leafe shere was a faire Rose tree flowred in the middest of a Sweet Garden, climbing up against a hollow Oake, at the foot whereof boyled a fountain of most white water, which ran headlong down into the Depths, notwithstanding it passed first among the hands of infinite people, who digged in the Earth, seeking for it; but because they were blind, none of them knew it, except here and there One, which considered the weight. On the last side of the fife leafe, was painted a King, with a great Faucheon, who caused to bee kill'd in his presence by some Souldiours a great Multitude of little Infants, whose Mothers wept at the Feet of the mercilesse Souldiours. The Bloud of these Infants was afterwards gathered up by other Souldiours, and put in a great vessell, whereto the Sun and the Moone came to bathe themselves. And thus you see that which was in the first five leaves; I will not represent unto you that which was writien in good and Intelligible Latin in all the other written leaves, for God would punish mee because I should commit a greater wickednesse than he, who (as it is sayd) wished that all the men of thn world had but one head, that hee might cut it off at one Blow. Thus farre Nicholas Flammel.

I could now passe from Moses to Christ, from the Old Testament to the New: not that I would interpret there, but request the Sense or the Illuminated. I desire to know what my Saviour means by the Key of Knowledge, which the Lawyers (as he tells mee and them too) had taken away. Questionlesse it cannot signifie the Law it self, for that was not taken away being read in the Synagogue every Sabaoth. But to let go this: I am certain, and I could prove it all along from his Birth to his Passion, that the Doctrine of Christ Jesus is not onely agreeable to the Laws of Nature, but is verified and established thereby. When I speak of the Laws of Nature, I mind not her Excessive irregular Appetites and Inclinations, to which shee hath bin subject since her Corruption, for even Galen looked on those obliquities as Diseases, but studied Nature her self, as their Cure. We know by experience that too much of any thing weakens, and destroyes our Nature, but if wee live Temperately, and according to Law, wee are well, because our Course of life accords with Nature. Hence Diet is a prime Rule in Physic, far better indeed than the Pharmacopaea, for those sluttish Recepts doe but oppresse the stomach, being no fit fuell for a Coelestiall fire. Believe it then, these excessive bestiall Appetites proceeded from our Fall, for Nature of her self is no lavish insatiable Glut, but a most nice delicat essence. This appears by those fits, and pangs she is subject to whensoever she is overcharg'd. In common, customarie Excesses there is not any, but knows this Truth by Experience, indeed in spiritual sins, the Body is not immediatly troubled, but the Conscience is terrified, and surely the body cannot be very well, when the soule it self is sick. We see then that Corruption, and sin do not so much agree with us, as they doe disturb us, for in what sense can our Enemies be our friends, or those things that destroy Nature, be agreeable to Nature? How then shall we judge of the Gospel? Shall we say that the praeservation of Man is contrarie to Man, and that the Doctrine of Life agrees not with Life it self? God forbid: The Laws of the Resurrection are founded upon those of the Creation, and those of Regeneration upon those of Generation, for in all these God works upon one, and the same Matter, by one and the same spirit. Now that it is so, I meane that there is a Harmonie between Nature and the Gospel, I will prove out of the Sinic Monument of Kim Cim priest of Judaea. In the yeare of Redemption 1625. there was digg'd up in a Village of China call'd Sanxuen, a square stone, being neer Ten measures of an hand-breadth long, five broad, In the uppermost part of this stone was figur'd a Crosse, and underneath it an Inscription in Sinic Characters, being the Title to the Monument, which I find thus render'd in the Latine. Lapis in Laudem & memoriam aeternam Legis Lucis, & veritatis portatae de Judaea, & in China promulgatae, Erectus.

That is: A stone erected to the praise, and aeternal Remembrance of the Law of Light, and Truth, brought out of Judaea, and published in China. After this followed the body of the Monument, being a Relation, how the Gospel of Christ Jesus was brought by one Olo puen out of Judaea, and afterwards by the assistance of God planted in China. This happened in the yeare of our Lord six hundred, and thirtie six. Kim Cim, the Author of this Historie, in the very beginning of it, speaks mysteriously of the Creation; Then he mentions three hundred sixty five sorts of Sectaries, who succeeded one another, all of them striving who should get most Proselyts. Some of their vaine Opinions he recites, which indeed are very suitable with the Rudiments, and Vagari's of the Heathen Philosophers. Lastly he describes the professors of Christianitie, with their Habit of Life, and the Excellencie of their Law. Difficile (saith he) est ei Nomen Congruum reperire, cum ejus effectus sit Illuminare, & omnia Claritate perfundere; unde Necessarium fuit eam appellare; Kim ki ao, h. e. Legem claram & magnam. That is: It is a hard matter to find a fit name for their Law, seeing the effect of it is to illuminat, and fill all with Knowledge; It was necessarie therefore to call it Kim ki ao, that is, the great Law of Light. To be short, Olo puen was admitted to the Court by Tai cum veu huamti King of China, here his Doctrine was thoroughly searched, examin'd, and sifted by the King himself, who having found it most true and solid, caus'd it to be proclam'd thorough his Dominions. Now upon what this Doctrine was founded, and what aestimat the King had both of it, and it's professor, we may easily gather from the words of his Proclamation. First then, where he mentions Olo puen, he calls him Magnae virtutis Hominem, a man of great virtue or power; it seems he did something more than prate and preach, could confirme his Doctrine, as the Apostles did theirs, not with words only, but with works. Secondly the Proclamation speaking of his Doctrine, runs thus, Cujus intentum docendi nos a Fundamentis examinantes, invenimus Doctrinam ejus admodum excellentem, & sine strepitu exteriori, fundatam principaliter in Creatione Mundi: That is, The Drift of whose teaching we have examin'd from the very Fundamentals, we find his Doctrine very excellent, without any worldly noyse, and principally grounded on the Creation of the world. And againe in the same place, Doctrina ejus non est multorum verborum, nec supersicie tenus suam fundat Veritatem: His Doctrine is but of few words, not full of noyse and notions, neither doth he build his Truth on superficial probabilities. Thus we see, the Incarnation, and Birth of Christ Jesus (which to the Common Philosopher are fables and Impossibilities, but in the Booke of Nature plaine evident Truths) were proved, and demonstrated by the Primitive Apostles and Teachers out of the Creation of the world. But instead of such Teachers, we have in These our Dayes two Epidemical Goblins, a Schoole-Man, and a Saint forsooth. The one swells with a Syllogistial pride, the other wears a broad face of Revelation. The first cannot tell me why Grasse is Green: The second with all his Devotion knows not A. BC. yet praetends he to that Infinit Spirit which knows all in all; and truly of them Both, this last is the worst. Surely the Devill hath been very busie, to put out the Candle, for had all written Truths been extant, this false learning and Hypocrisie could never have praevailed. Kim […]m mentions seven and Twenty Books which Christ Jesus left on Earth to further the Conversion of the world. It may be we have not one of them: for though the Books of the new Testament are just so many, yet being all written, at least some of them a long Time after Christ, they may not well passe for those Scriptures which this Author attributes to our Saviour, even at the time of his Ascension. What should I speake of Those many Books cited in the old Testament, but no where to be found, which if they were now extant, no doubt but they would prove so many reverend, Invincible patrons of Magic. But Ink and paper will perish, for the hand of Man hath made nothing aeternall: The Truth only is Incorruptible, and when the Letter fails, she shifts that Body, and lives in the spirit.

I have not without some labour, now traced this Science from the very Fall of Man to the Day of his Redepmtion; Along and solitary Pilgrimage, the paths being unfrequented because of the Briars, and scruples of Antiquitie, and in some places overgrown with the Poppie of Oblivion. I will not deny but in the shades and Ivie of this Wildernesse, there are some Birds of Night, Owles and Bats, of a different Feather from our Phoenix; I meane some Conjurers, whose dark indirect Affection to the Name of Magic, made them invent Traditions more prodigious than their Practices. These I have purposely avoyded lest they should Wormwood my stream, and I seduce the Reader thorough all these Groves and Solitud[…]s to the Waters of Marah. The next Stage I must move to, is that whence I came out at first with the Israelites, namely AEgypt; here if Bookes faile me, the stones will cry out; Magic having been so inthron'd in this place, it seems shee would bee buried here also: So many Monuments did shee hide in this Earth, which have been since digged up; and serve now to prove that shee was sometimes above Ground. To begin then, I will first speak of the AEgyptian Theologie, that you may see how far they have advanc'd, having no Leader, but the Light of Nature. Trismegistus is so Orthodox and plain in the Mysterie of the Trinitie, the Scripture it self exceeds him not; but hee being a particular Author, and one perhaps that knew more than those of his order in Generall, I shall at this time dispense with his Authoritie. Their Catholic Doctrine, and wherein I find them all to agree, is This. Emepht, whereby they expresse their Supreme God, and verily they mind the true One, signifies properly an Intelligence, or Spirit converting all things into himself, and himself into all Things. This is very sound Divinitie and Philosophie, if it be rightly understood. Now (say they) Emepht produc'd an Egg out of his mouth, which Tradition Kircher expounds imperfectly, and withall Erroneously. In the Production of this Egg was manifested another Deitie, which they call Phtha, and out of some other Natures and Substances inclos'd in the Egg, this Phtha formed all Things. But to deale a little more openly, wee will describe unto you their Hieroglyphic, wherein they have very handsomely, but obscurely discovered most of their Mysteries. First of all then, they draw a Circle, in the Circle a Serpent, not folded, but Diameter-wise, and at length; her head resembles that of a Hawke, the Tayle is tyed in a Small Knot, and a little below the head her wings are Volant. The Cirele points at Emepht, or God the Father being Infinite, without Beginning, without End. Moreover it comprehends, or Conteines in it self the Second Deitie Phtha, and the Egg, or Chaos, out of which all Things were made. The Hawke in the AEgyptian Symbols signifies Light, and Spirit; his head annexed here to the Serpent represents Phtha, or the Second Person, who is the first Light, as wee have told you in our Anthroposophia. Hee is said to forme all Things out of the Egg, because in him, as it were in a Glasse, are certain Types or Images, namely the Distinct Conceptions of the Paternall Deitie, according to which by Cooperation of the Spirit, namely the Holy Ghost, the Creatures are formed. The Inferiour part of this Figure signifies the Matter or Chaos, which they call the Egg of Emepht. That you may the better know it, wee will teach you something not Common. The Body of the Serpent tells you it is a fierie Substance, for a Serpent is full of heat and fire, which made the Egyptians esteem him Divine: This appears by his quick motion without feet or finns, much like that of the Pulse, for his impetuous hot spirit shootes him on like a Squib. There is also another Analogie, for the Serpent renewes his youth so strong is his natural heat, and casts off his old skin. Truely the Matter is a very Serpent, for shee renews her self a thousand wayes, and is nèver a perpetuall Tenant to the same Forme. The wings tell you this Subject or Chaos is Volatile, and in the outward Complexion Arrie, and Waterie. But to teach you the most Secret Resemblance of this Hieroglyphic. The Chaos is a certain Creeping Substance, for it moves like a Serpent sine pedibus, and truly Moses calls it not Water, but Serpitura Aquae, The Creeping of Water, or a water that creepes. Lastly, the Knott on the Tayle, Tells you this matter is of a most strong Composition, and that the Elements are fast bound in it, all which the Philophers know to be true by Experience. As for the Assinitie of Inferiors with Superiors, and their private Active Love, which consists in certain Secret Mixtures of Heaven with the Matter, their Opinion stands thus. In the Vital fire of all Things here below. The Sun (say they) is King. In their Secret Water the Moon is Queen. In their pure Aire the five lesser Planets rule; and in their Central, Hypostaticall Earth, the fixed starrs. For these Inferiors according to their Doctrine, are Provinces, or Thrones of those Superiors, where they sit Regent, and Paramont. To speak plainly, Heaven it self was originally extracted from Inferiors, yet not so intirely, but some portion of the Heavenly Natures remained still below, and are the very same in Essence and Substance with the separated starrs and skies. Heaven here below differs not from that above but in her Captivitie, and that above differs not from this below but in her Libertie. The one is imprisoned in the Matter, the other is freed from the grossness and impurities of it, but they are both of one and thē same Nature, so that they easily unite; and hence it is that the Superior descends to the Inferior to visit, and comfort her in this sickly inf[…]ctious Habitation. I could speak much more, but I am in haste, and though I were at leisure, you cannot in Reason expect I should tell you all. I will therefore decline these generall Principles to tell you something that makes for the AEgyptian Practice, and proves them Philosophers adepted. The first Monument I reade of to this purpose, is that of Synesius, a very learned intelligent man. Hee found in the Temple of Memphis [non-Latin script] Bookes of stone, and in those hard leaves these Difficult Instructions.

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That is, One Nature delights in another; One Nature overcomes another; One Nature over-rules another. These short lessons. but of no small Consequence. are fathered on the great Hostanes. The S[…]cond Monument is that admirable, and most Magicall one mentioned by Barachias Abenesi the Arabian. This also was a stone erected neere Memphis, and on it this profound Scripture.

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That is,

Heaven Above, Heaven Beneath;
Starres Above, Starres Beneath;
All that is Above, is also Beneath;
Understand this, and bee Happy.

Under this were figur'd certain apposit Hieroglyphics, and for a Close to all, this Dedicatorie Subscription (I find it onely in the Coptic Character, but our Founts wanting that Letter, I must give it you in the Greeke.) [Greek] Isias the High Priest erected this, to the Resident Gods in AEgypt.

And now, though I formerly suspended the Authoritie of Irismegistus, I might like the Italian, produce his weapons Sfodrato; but I love no Velitations, and Truth is so brave, it needs no Feather. Quod est Superiùs (sayd Hermes) est sicut id quod est Inferiùs, & quod est Inferiùs, est sicut id quod est superiùs. This is his Mysterie, and 'tis great: The Benefit that attends the Purchase, is no losse: habebis Gloriam totius Mundi, All the Pomp, and Splendor of the World shall bee Thine. To this Language, the Dialect of I sias doth so Echo, these two, like Euphorbus and Pythagoras, might passe for Ono.

Coelum sursùm, (sayd he) Coelum deorsum;
Astra sursùm, Astra Deorsùm:
Omne quod sursùm, omne id deorsum.

And then follows a reward for the Intelligent, Haec cape, & faelicitare, understand this, and thou art fortunate, Thou hast made thy self very happy. This is enough to prove that Magic sometimes flourished in Egypt, and no doubt but they received the Truth of it from the Hebrewes, who lived amongst them to the terme of four hundred and thirtie years. This is plain; for their own Native Learning was meere Sorcerie and Witcheraft, and this appears by the Testimonie of Moses, who tells us their Magicians produc'd their Miracles by Inohantments. And why I beseech you should this Instruction seem impossible? For Joseph being married to Asenath, daughter of Potipherah Priest of On, some of the AEgyptian Priests, and those likely of his own alliance, might for that very Relation receive a better Doctrine from him. But this is not all […]d say of this Nation, and their Secret […]ing, if I were dispos'd to bee their Mercurie. There is not any I believe who praetend to Antiquitie or Philosophie, but have seen that famous Monument, which Paul the Third bestow'd on his Cardinal Petrus Bombus, and was ever since called the Bembixe Table. No doubt but the Hieroglyphics therein contained, were they all reduced into Letters, would make a Volume as ample, as Mysterious. But 'tis not my Designe to comment on Mcmphis, that were to make Brick, and look out the straw withall, AEgypt having no compleat Table but the World, over which her Monuments are Scatter'd. This place then was the Pitcher to the Fountain, for they received their Mysteries immediatly from the Hebrewes, but their Doctrine, like their Nilus, swelling above its private Chanel, did at last over-run the Universe. Jamblicus the Divine, in that excellent Discourse of his de Mysterus, tells us that Pythagoras and Plato had all their learning ex Columnis Mercurii out of the Pillars, or Hieroglyphicall Monuments of Trisinegistus. But the Ancient orpheus in his Poem de Verbo Sacro. where hee speakes of God, hath these words.

Nemo Illū, nisi Chaldao de Sanguine Quiddam Progenitus vidit.

None (saith he) hath ever seen God, but a certaine Man descended of the Chaldaean Bloud. Now this was Moses, of whom it is written, That he spake with God face to face, as one Man speaks with another. After This he gives us a short Character or Description of the Deitie, not in the Recesse, and Abstract, but in reference to the Incubation of his spirit upon Nature. Lastly he acquaints us with the Originall of his Doctrine, from whence it first came, and verily he derives it from the Wellhead.