Section II, Book 2, member 1, chapter 4: Mysticall irradiations

CHAP. IV.

The Astrologicall reason of Sympathy and Antipathy is herein expressed, where also it is proved, that being all inferiour spirits receive the influence of their nature from above, and being that the elementall creatures are b[…]t the images of the celestiall; so also it must consequently follow that as there are both Sympatheticall and Antipatheticall aspects or irradiations, between two or more of the heavenly bodies, and therefore there must of necessity happen, that there is an emission of essentiall beams, from one earthly body unto another, which according unto the nature of the creature, is either Sympatheticall or Antipatheticall.

I Will leave now a while to speak radically, with the mysticall Hebrew, and Cabalisticall Theologians, and will open this mystery of occult radiation, or streaming forth of hidden beams betwixt two creatures, whether they be celestiall or terrestriall, of a like and sympathising nature, or un-like and antipathising condition, after the manner of an Astrologian; namely, taking the visible organ for the invisible agent, the externall creature for the internall angelicall vertue, the starry influence for the hidden supercelestiall emanation, which is poured out into the spirits or intelligences, which inhabit and illuminate the stars, and send it down again from them into the elementary world, to animate the winds, and by them the catholick element, altered after a four-fold manner, and by the element so altered, to inform the meteorologick bodies diversly, and by them the severall compounded creatures, both in the sea and land. We ought therefore to know, speaking like the Astrologian) that there is a manifest opposition and agreement, not onely in respect of the manifest qualities of the elements, which are observed to be as well in the fixt, as erratick stars, (for the watry signes of the Zodiack are contrary unto the fiery, the nocturn unto the diurn, the orientall unto the occidentall, the male unto the female) but also in a more hidden regard. For the best Astrologians have noted, that as Jupiter, Sol, and Luna are friends unto Saturn; so Mercury, Mars, and Venus are his enemies. Again[…] all the Planets, but Mars, are friends unto Jupiter. Moreover, there is not any of the Planets that is Mars his friend, but Venus onely, and especially Sol and Mercury are his greatest foes. Also Jupiter and Venus are friends unto the Sun, as contrariwise his enemies are Mars, Mercury, and Luna. All the Planets are said to love and favour Venus, but Saturn. Mercury's friends are Jupiter, Venus, and Saturn; his enemies are Sol, Luna, and Mars. The friends of the Moon are Venus, Jupiter, and Saturn; her enemies are Mars and Mercury. The friends unto the head of the Dragon are Jupiter and Venus, the enemies are Saturn and Mars. Lastly, the enemies of the Tail of the Dragon are Jupiter, Luna, and Venus; as contrariwise his friends are Saturn and Mars.

Besides all this, we ought to note, that there is another kind of friendship or enmity between the Planets, namely, when the one of them hath his exaltation or dignity in another's House. In this case therefore, the things subject unto the influence of the one, will lovingly embrace the aspect of the other; and contrariwise, the depression or detriment of the one, in the House of another, maketh the spirit of the one creature, (who is born under that Planet which hath the detriment, and is oppressed by a bad aspect of the other, that is in his own house where the detriment is) to aspect antipathetically, a thing that is under the other; by this means, I say, the presence of the thing born, or springing forth, under the Planet of that House, will be ungratefull and odious unto the other person or thing, whose detriment is in the said House. Contrariwise, we must note, that two creatures will well sympathise, and joyfully agree with one another, where their Planets do consent together, in nature, quality, essence, and strength, as are Mars and Venus, for these sympathise by a naturall instinct: So also Venus, Jupiter, Mercury, and the Moon agree together; and so likewise the unfortunate Planets do agree, in the multiplying of misfortunes.

We ought also in like manner to know, that the Signe which hath most dignity of a Planet, as House, Triplicity, Face, exaltation, Term, or such like, doth best sympathise with the Geniture of that Planet; whereas contrariwise, the Signes, or fixt impression of the firmament, which is opposite in nature, or full of misfortunes, (as is the fall or detriment, &c.) doth by his beams cause a secret hatred and abhorring, when the things ap[…]rtaining unto one another, do occultly by their beams aspect one another. Also the manner of casting out of their beams, do make a wondrous alteration in the two subjects; for as the beams of the stars were unto one another, in the nativity of the animal, or sprouting forth of the plant, so shall the true character of them abide, and be expressed in the thing born or produced. I will therefore expresse the nature of these beams, or secret irradiations, which accompany the influence of the stars, in a more ample manner, because therein consisteth the secret Astrologicall mystery, of the Sympathy or Antipathy which happen between such things as are here below.

First, I must have you know, that the most internall and profound Astronomers are of opinion, that every star of heaven hath a nature or condition appropriated unto it self, in which the projection of his beams with others is contained: and as every one of them hath a proper nature, which is not totally found in any other, wherein the emission of beams is comprehended, so these beams are observed to be of a divers condition, even as the stars themselves are divers in nature; for every star hath his scituation in the heavens, clean distinct and different from another. And therefore it followeth necessarily, that each of them hath a respect different from one another, and unto all other things or places contained in this world. Now it is certain, that the variety of the aspect doth vary the effect of the beams, as also divers other properties of the stars perform the same, Where upon it commeth to passe, that each star doth operate otherwise, and effecteth another thing in divers places and subjects, how little soever, or how smally different, being that the whole operation of the stars doth proceed of the beams, which do vary in every diverse aspect in themselves. For the beams which issue from the center of the star, unto the center of the earth, are found, and by experience are justified, to be the strongest in the manner or kind of their operation; but the beam which is ejaculated or emitted obliquely, is debilitated and weakened in effect, according unto the proportion of his oblique motion, unlesse it be strengthned and comforted by the concurring beams of other stars, in the same place or point: for each particular star casteth his beams to every place. And therefore the diversity of beams being collected or gathered together, doth alter the content of each place or sub[…]ect, being there is a divers manner of beams in every divers place and thing, which is derived from the generall or totall harmony of the stars. Hereupon it happeneth, that in every place, and at every time, diversity of individuall creatures are produced in this world; all which, the celestiall harmony is said to effect, by the projection of beams into this lower elementary region, which do continually vary and diversifie themselves. By this therefore it is evident, that the eradiations of all the stars, have divers operations in the things of this world, according unto the divers properties of the things; forasmu[…]h as every thing doth rise or spring and exist, by these emanations, or streaming forth of beams. Moreover we ought to note, that the condition of the heavenly, harmony is such, that since all the stars are of divers natures, and by reason hereof, all their beams are of divers effects in the elementary world, it happeneth, that the beamy operations are assisted or aided about the same matter or subject; and again, in another matter, are hindred of one another. Moreover we must observe, that over every thing in this world, there is ordained a predominant star. And again, there is some celestiall Signe, that in the work and government of the same thing, beareth the rule above all other. Out of this condition therefore of the starry beams between themselves, there ariseth so great a difference and diversity in things of this world, that there can be hardly found two thing or more, which are alike in all respects unto one another, although human sense be not in some cases sufficient, to apprehend the difference.

To conclude, the celestiall harmony worketh so differently in divers places and times, that now it generateth or produceth like of like, and at other times it bringeth forth things that are unlike. Also it produceth like things at this time by a like motion, and at another time unlike by an unlike motion: now by a slow motion, and then by a swift motion. Thus therefore we see, that by innumerable kinds of other waies, the things of this world, and their motions, are observed to vary, according unto places and times.

This being well pondered by every wiseman, and seing it is evident, that the Elementary world is made after the example of the heavenly; so that every thing, that is comprehended in it, doth contain his image, we ought not to make any scruple in affirming that all things in this world, whether they be substances or essentiall accidents, do emit beams unto one another, after their manner, by the imitation of the starrs, from whence they are derived: For else, it were not possible that they should contain in them fully the figure of the starry world. But this is manifestly and sen[…]bly confirmed by certain things: For the fire doth send forth heat unto the neighbouring parts: and contrarywise the earth doth expire or bring forth the beams of its coldnesse. Also Medicines taken inwardly, or applied outwardly, do send forth the beams of their virtue into the body. We observe also that the collision or dashing together of two hard bodies, make a sound or noise, pouring out or dispersing it self by beams after its fashion. Again, all coloured things do send out their beams, by the which they are seen: which being so, we may boldly aver, that every thing which hath actuall existence in this Elementary world, sendeth forth beams on every side, which filleth all the cavity thereof after its fashion. And therefore Alkindus averreth, that every place of this world, containeth the beams of all the things which do actually exist in it. And as each thing doth differ from another, so do the beams of every Subject, differ in nature and effect, from the beams of all other things. Whereby it happeneth, that the operation of beams in all diverse things, is varying or different. Thus far I have expressed the opinions of the learned Astronomers, touching the celestiall radiations, and thereby also it is manifested unto us, that each creature in the Elementary world, is not onely informed by these celestiall beames, which have been poured out upon them, but are preserved by assi[…]ual succession of their beamy influence, and consequently all things that are so made by the celestiall influxion, is the type or image of those celestiall spirits, whose beams did make them; wherefore it must needs follow by Alkindus his rule, that if they are the types or images of the celestiall shapes which did fashion them, they must in like manner emit their beams, though invisibly, no otherwise then the starrs do, from which they draw the influence of their beeing. For we must know, (as I proved in my Radicall Inquisition) that the essentiall beams descending from God to the Angels, and from the Angels unto the Starrs, and from the Starrs unto the creatures, are continuall because indivisible: For there is no formed Virtue issuing from God, that can be separated from its Fountain; which being so, it must needs follow, that they shine forth out of the body in which they are, unto other lights, which are sent out from other creatures, no otherwise then one star of heaven, doth behold another, in this or that aspect: Wherefore mark me well, what I now say: I told you that each star in heaven, hath his friend, and he […]hath his enemy; I told you that the reason of this opposition, as well among the Angells, as starrs of heaven, was the diversity of the Volunty of God, which was the cause of such opposite Attributes, as are by the Hebrew Text (which the Cabalisticall Rabbies do approve of) expressed and avouched; I proceed therefore thus, and say, That if in the heavenly harmony it happeneth, that there is a potent aspect or streaming forth of beams, which concurreth with the irradiation of the aethereall or starry Lord of life, of the thing generated or produced, being animal, vegetable, or minarell; And that if by Emanation the star so partaking with the Lord of Life, be an utter enimy unto the Lord of Life, then will the spirit of that creature so generated or made, be subject to discordant passions, as fear, anger, sadness, and suspition; and that especially when the enemy unto the Lord of Life, being more potent in the celestiall Scheme or Horoscop, doth apply unto the Lord of Life, being any way debilitated by an evill aspect; So that this way happeneth a kind of insensible antipatheticall perturbation unto the spirit of the thing so generated or produced. Also if the thing produced or generated, do begin his nativity, when the enemy was most potent in heaven, then when his proper Lord, and he be joyned with the first Lord, in any bad aspect, if at that time that creature be brought into the presence of that other creature, which was first mentioned, there must needs be an antipatheticall distast in the spirit of the first, because the Genius of the last is timorous and affraid of the Genius of the first, which is his enemy, being more powerfull; and therefore the two earthly subjects of these different starrs being present, and emitting the beams of their nature, those beams must of necessity work antipathetically with one another, and the strongest must prevail no otherwise, than the two starrs of heaven, which made the mixtion of beams were enemies. But you must note and observe, that though the stronger beams be antipatheticall unto the weaker, it followeth not that the weaker beams be antipatheticall unto the stronger, being alwaies that the stronger passion is in the weaker, as the action remaineth in the stronger. But if the Subject of a star in heaven be brought in on earth unto the subject of his enemy in heaven, if there was not in the nativity any aspect between them, they operate not antipathetically with their beams being present, and yet their natures or beams will be by so much the more inclined to actuall opposition, if at the time of their meeting, the enemies aspect on one another with an evill aspect in heaven. As for example; If that Jupiter be Lord of the nativity, or production of the thing, and Mars do aspect him in a quadrat or opposit aspect; and this creature, suppose it be a Man, doth meet with a Cat, the Lord of whose nativity is Mars, most powerfull in heaven, aspecting Jupiter with a malevolent irradiation, then will the sight of this Cat be unpleasant unto that Man. But the truth is, that there may be some fixt star, which is the assigned originall, or protector of the cat or animal of what nature soever, which may be antipatheticall unto the fixt star with the Planet in it, that have dominion over the cat. But contrariwise, if the beams of two Planets or signs, or more, do meet, or concurre in one, and the same generation or production of a thing, where the star which hath most dominion is Lord of the thing, be it animal or vegetable, or mineral, and these Planets are friends to one another, then if any other Subject present it self, which is fashioned by the beams of the other Planet, these two Subjects emitting their beams upon the earth, will love each other, and sympathetically agree with one another, and so much the greater will their Sympathy be unto one another, by how much they accord unto one another in nature, property, and benevolence of aspect, in the instant of their nativities or beginnings. As for example: If Jupiter be Lord of a man's nativity, and aspect Venus, and Venus him, in a Sextil or Trine aspect; and again, Venus is the most powerfull in the nativity of a cat or dog; and hath a relation by his beams unto Jupiter in a good aspect: then I say, that there will be a reciprocall affection in Sympathy betwixt both creatures, Also, if the like friendship be made in heaven, at the bringing forth of any vegetable, the man or beast will be well pleased at the presence, view, and tast of that vegetable; and if he eate of it, it will well agree with his nature. And all this is to be understood in things, which from their Creation were not ordained quite opposit and antipatheticall unto the creature, as are vermin and such like; the which nevertheless are made by these concordant irradiations of heaven, more amiable and less harmfull; yea, and more convenient for the use of mans or beasts bodies. Also there is since the fall of Adam, enmity set between the Serpent and Man; and yet by the like confluence in heaven, some affect Serpents or Snakes; some by the concurrence of contrary beams, do loth and fly from them, with an exceeding detestation, and do abhorre them beyond all measure. But to return again unto the root of this business, the evident cause of Sympathy and Antipathy of things, proceedeth from the radical Mystery of the opposite Attributes or properties in God, which have the originall of their Emanation, from the secret and hidden Volunty of Eternity, as I have told you here before. And yet these Astrologians have such reasons from their starry experiences, that they all take their Originall of Sympathy or Antipathy from them. And hereupon did the Philosohers in generall conclude that Inferiora à superioribus reguntur, & that Mundus inferior, sit corporibus superioribus contiguus: Inferior things a[…]e governed and directed by the superior, and the inferior world is contiguous unto the superior bodies. And Ptolomy: Vultus hujus saeculi subjecti s[…]nt vultibus coeli: The effigiesses or shapes of this world, are subject unto the images of heaven. And Aristotle: Est mundus iste supernis lationibus fere continuus, ut inde vis ejus universa regatur: This world is almost continuall with the supernall lations, that thereby his universall power may be governed. And Hippocrates: De coelestibus autem rebus, & sublimibus mihi nihil d[…] cendum videtur, nisi quatenus homines, animaliaque caetera quae in terris degunt, & gignuntur nataque sunt, principia & originem inde habere demonstrabo, & quod anima de coelo est, quod dolere, languere, mori, & denique quicquid boni malive est in homine de coelo proficiscitur: Touching celestiall and Divine matters, it seemeth to me, that there is nothing to be said, save onely, that I will demonstrate, that men and beasts which live upon the earth, and are begotten and born, have their beginning and Originall from thence, and that the Soul is from heaven, and to be dolorous, to languish, and to die, And finally, whatsoever is good or bad in man, doth proceed from above. And for this cause Haly saith, Medicus qui Astronomiam ignorat, est tanquaem caecus viam baculo examinans, huc atque illuc miserabiliter cespitans, pro qualibet boni malive-apparentia: The Physitian which is ignorant in Astronomy, is like a blind man, which examineth and searcheth out his way with a staffe, miserably reeling this way and that way, according to every appearance of good or evil. But to come nearer the point, Cichus Eschulamus saith, That every one of the twelve Signes receiveth his particular and speciall name from the nature or property of some beast, because the nature of the one doth seem to symbolize with that of the other. And Moses Arabicus saith, That every animated thing hath a peculiar star, which sendeth down his influence to defend and preserve his like upon earth, and that by the divine will and command.

As for example, The Stars which are in Aries, govern and send down their influence upon the terrestriall Ram, and on sheep; and the celestiall Scorpion upon the terrestriall one. And Reuclin saith, Non est tibi ulla planta aut herba inferiùs, cui non est stella in firmamento quae non percutiat eam: There is not a herb or plant here below, which hath not a star in the firmament to beat on it by his influence. To conclude, you may discern by this the Astronomers and Philosophers intention, namely, to take the visible bodies action for that angelicall spirit or vertue, which ruleth and vivifieth all things that are beneath, and breatheth forth influences out of the starry organs, and not the starry sphear, as the worldly Ethnicks did imagine, who went no deeper into the mysteries of God, and his nature, than their corporall eyes, and ocular experience did guide them. But they which have dived more profoundly into these secrets, have evidently discerned a more hidden principle in these occult influences. Hereupon Hermes saith, Dii in astrorum ideis cum signis ecrum conspiciebantur; dinumeratae sunt stellae secundum eos, qui inhabitant illas, Deos: The gods were discerned in the idea's of the stars, with their signes; and the stars are numbered according unto those gods which do inhabit them. Where, by the gods he meaneth, the variety of angelicall emanations, which proceed from one unity; or he may take the Arch-angels, which are the conductors of those severall emanations, for gods, at which the Apostle doth rightly except, when he saith, Dii quidem sunt qui dicuntur in coelo & in terra, nobis tamen unus Deus Pater ex quo omnia, & unus Dominus Jesus Christus per quem omnia. There are such creatures as are called gods, in heaven and in earth; but unto us there is but one God the Father, from whom are all things; and one Lord Jesus Christ by whom are all things. As if he had said, God the Father, or the radicall Unity, is the fountain from whence all things spring; and his catholick emanation the immediate act; by which all vertues, actions, and vivifications, are diversly effected, according unto his will which sent it out, both in heaven and earth: So that it is not the Angel, but God in the Angel. Wherefore Picus Mirandulanu[…], Ad coelum non est referendum si quid à nobis sit, quod nostras vires videtur excedere, sed potiùs vel ad angelosvel ad Deum. If there be any thing from us that exceedeth our power, it is not to be referred unto the heavens, but rather either to the Angells, or to God. For this reason therefore Rabbi Moses: Angeli non movent semper orbes coelestes eodem modo, quo fit ut non semper eodem modo fiant mutationes horum inferiorum; maximam namque vim at q; potestatem angelica exercet conditio in res corporeas: quapropter intellectus agens, à quo influunt formae, nominatur Angelus, & appellatur praefectus universitati, ut dixerunt Sapientes nostri, vocaturque Mitattron, a quo quidem gubernantur omnes Virtutes singulares quae pariter Angeli dicuntur, quorum est multitudo quoad nos infinita, sed quo ad Creatorem determinata & finita. The Angels do not alwaies move the celestiall orbes after one manner. And thereupon it commeth to passe, that the mutations of inferiour things are not made after one fashion; for the Angelicall condition hath a great force and power over corporall things, and therefore the intellectuall agent, from which the forms of things do issue or stream forth, is tearmed that Angel, which is the President of all the world, as our wise men have testified; and it is called Mitattron, of whom all singular vertues are governed, the which are likewise called Angels, of which kind there is an infinite multitude in regard of us, though unto the Creator they are limited and finite. And Rabbi Bresitts doth seem to confirm thus much, in these words, Creator quotidie creat coetum Angelorum, quos alii vocant For mas, quod sint substantiae formales; quibus tota sphaera generabilium & corruptibilium absque numero plena est. The Creator doth daily create a company of Angels, which other men do call Formes, because they are formall substances; of the which kinde, the whole sphear of generable and corruptible things are replenished without number..

Now by this Intellectus agens, or Mitattron, forasmuch as it is the President over the whole world, which I said before to be that Anima mundi of the Platonists, which did animate every particular thing, by sending out of an infinity of his formall beams; we may perceive, that these mysticall Hebraick Theosophers did understand that very power, which the Apostle doth in the place before mentioned assigne unto our Lord Jesus Christ. Being that as they made this: Mitattron the catholick Angell, or Praefectum universitati, the ruler of the world, proceeding by emanation from Ensoph or Infinity; so the Apostle saith, that all forms, and what else, proceedeth from God the Father, and have their being from our Lord Jesus Christ.

To our purpose therefore. As God ordained from his infinite fountain of Unity, two principles of a clean contrary nature, namely, Light and Darknesse; so the first-born of Darknesse was Litigium, or the Prince of darknesse, which was termed Sathan, and his rule is in darknesse, and over all dark things, or privative properties; and he hath his four-fold Angels or Demons of a different nature, which have their dominions over the winds and elements, and are ready to effect their Prince his behests, in a businesse of darknesse, and therefore of discord and privation, be it of the property of what winde that bloweth, according unto that of the Apocalyps, I saw four angels standing upon the four angles of the earth, being presidents over the four winds of the earth, unto whom it was granted to hurt the earth and the seas, &c. Now each of these Angells have many divisions, and subdivisions of legions under them, who do then act at their volunty, when they have dominion to blow and trouble the aire. All these are animated by the influences which are sent down from the Olympick spirits, as they likewise have their animation and times of dominion appointed them, by the Emperiall Arch-angell: And these are the immediate dispensators of the will of their eternall head and well-spring. For this reason therefore, as we ocularly behold that the Sun-beams do illuminate wholly what object soever the same looketh upon, being enlightned, by reason of an infinity of beams which are united in and upon it: So also all emanations which are carried down unto the stars, do fill them with an infinity of beams, which are insteed of subdivided Angells, having the nature of all that whole emanation which did animate the stars. And therefore all the Olympick spirits of each star are alike in property. The self-same reason also there is, from the angelicall beams which issue from each wind, and fill the whole aire, and water, and earth, with an innumerable number of hurtfull spirits, of their nature. And yet it is sure, that as God made all things to exist and be, (as Solomon saith) he had a care to appoint over the winds as many good Angells, with their inferiour spirits, which arise from their good beams, to over-rule the malice of the bad spirits, with their subjects, which also have their abidings in the aire. And, that each of these hurting or harmfull angelicall Presidents of the winds have a master to curb his malice, it appeareth by the consequence of the foresaid Text, Et vidi angelum ascendentem ab ortu solis habentem signum Dei vivi, & clamavit voce magna quatuor angelis, quibus datum est nocere terrae & mari, dicens, Noli[…]e nocere terrae, & mari, neque arboribus, &c. And I saw another angel ascend from the east, having the seal of the living God, and he cryed with a great voice unto the four angels, in whose power it was to hurt the earth, and the seas, and the trees, &c. So that we see here, that there is an Emperiall Angell, which is a spirit or Intelligence of goodnesse and preservation, who hath power over the Angells of the world, as well bad as good, and consequently is a Lord and commander over the harmfull Angels, not onely of that Easterly quarter, but also over all the other three, and that was Michael, unto whom the government of the Sun and East is ascribed. And this great and soveraigne Angell by others is said to be Mitattron, of which we have spoke before, whom others esteem to be the image of the eternall Sapience, by which all things were made. Howsoever, it was that emperiall Angell that had victory over the Dragon and his Angells, and therefore hath them his vassalls. So that as Satan is the Prince of darknesse, and an enemy unto light, and therefore unto Christ and his creatures; so this great Angell, in whom is JEHOVA's Name, (as the Scripture affirms) in which is life, and in whom is light without darknesse, is the Prince of light, and hath power over light, position, and life, and therefore an utter enemy unto darknesse, with the Prince thereof. And for that cause, as Satan hath his armies scattered in the aire, by the four winds; so also hath the emperiall and victorious Prince of light, his conducting Angells, dispersed over the face of the earth and waters, and in every place over the catholick element of the aire, to resist the violent and subtle or invisible assaults of the army or spirits of darkness; which good spirits also are under the conduct of four good Captains, of the nature of the four winds; which Captains are full of goodness, and grace. Therefore the Mysticall Theologians and Cabalists do aver: Quod ut in exercitu Dei quatuor sunt Ante signani, nempe, Michael, Gabriel, Uriel, & Raphael: Sic in exercitu pariter Satanae latissima gerunt signiferi ultores vela, Samael, Azaeel, Azael, Mahazael: as Mnahem Racanat affirmeth. Whereof the first of each kind, do war in the East, the second in the North, the third in the South, and the fourth in the West: For these four spirituall Captains of Satan, are thought to be the four harmfuls Angell, which are said to cause the four winds to blow: and as for the other four of God's Captains, that they are also Presidents of the four winds: we find it confirmed by Rabbi Tedacus. Levi in this sense: Deus quatuor ventis creavit quatuor Angelos, qui praefecti sunt super eos in die & in nocte: Michael, qui est ex parte clementiae & miserationis constituitur Mamona i. e. praefectus super ventum orientalem usque ad dimidium diei, & usque ad noctem, regit que ventum Occidentalem: Raphael, qui similiter est de parte clementiae: Tum Gabriel in virtute judicii, & severitatis, praefectus est cum vento boreali, super dimidium noctis, & duas mensuras mundi: Noriel verò vel Uriel praesidet Austro: God created for the four winds four Angels, which are Rulers or Presidents over them, in the day-time, and in the night: Michael, which is of the part of clemency and commiseration, is made the Lord and Ruler over the East wind, untill midday, and untill night: And Raphael, which is also of the part of misericord, doth govern the West: Then Gabriel in the power of judgment and severity, is constituted Lord over the North wind: And Noriel or Uriel, is made Overseer of the South: So that we see, that as well there are good beams or benigne spirits, which by a secret and hidden Emanation, do stream forth from the fountain of the winds, namely those which are poured out by JEHOVA's benigne Attributes, as are El by Jupiter: Eloach by the Sun: Sadai by Venus, and then Michael, Raphael, Gabriel, &c. do by their Legions execute God's Will. And there are bad and corrupt or privative emission of spirits, of a contrary fortitude from the winds, which have their Originall from Elohim, Elohim Gibbor, and Adonaia, which make Saturn, Mars, and the Moon, their store-house; neither would I have any one to wonder, that I should derive the multiplicity of the good and the bad properties, which are effected by the winds, from one Divine essence, which imparteth his Will by the diversity of his lively properties unto the 4 Archangells; since the Prophet saith, Vem spiritus à quatuor ventis, & insuffla interfectos istos ut revivi scant: Come (O Spirit) from the four winds, and breathe on these slain persons, that they may live again. Here the Prophet acknowledgeth, that it is but one essentiall vivifying Spirit that effecteth all this, and consequently that the four opposite properties in the four Angells, which are the Governors of the winds, are the influences or essentiall beams, of one and the same Spirit of life in essence.

By reason of these spirits of a contrary fortitude in the aire, sometimes good and propitious events befall the creatures of this lower world, namely when the good spirits raigne, and wholsome winds do blow, which happen, when the benign starrs and Planets have dominion in heaven, and consequently their influences below; and again, somtimes bad and dysastrous accidents, armed with privative and destructive effects, befall the creatures of this Elementary region, by reason of severe emissions of beams from the winds, which animate those evill spirits, that in infinite multitudes do hover, though invisible, in the aire; who are rejoyced and revived at the blasts which issue from the stations of their cruell Princes, and are as it were summons and all-arms to stir and excite them unto wrath, and to blow the coles of their sleeping malice. All this we may gather from this speech, extracted out of Joseph Castaliensis: A terra usque ad firmamentum, non est locus vacuus, sed omne plenum formis, ex illis purae, ex illis capaces gratiae, ac m[…]serationum: & sunt infernis multae effigies foedae, noxiae, tentatrices; & omnes commorantes, & volantes in aë[…]e. Et non a terra usque in coelum locus vacuus, quin totum sunt species; ex iis ad pacem, ex iis ad bellum; ex iis ad bonum, ex iis ad malum; ex iis ad vitam, ex iis ad mortem, & omne id in habitatione inferiori in qua nos sumus: From the earth unto the firmament, there is not a void place, but all is full of forms: Of the which some are pure, and some are capable of grace and mercy: and there are beneath many foul, hurtfull, and tempting shapes; and of all these do abide, and flie up and down, in the aire. And from the earth unto the heaven, there is not one spar[…] place; but all is full of forms; whereof some are enclined to peace, some to war; some of them are given to goodness, some to naughtiness; and some of them are Agents to life, and some unto death; and all this chanceth in the lower habitation, in the which we are, &c. Whereby he signifieth, that the whole air is replenished as well with spirits of darknesse, as with spirits of light. And therefore there is a continuall conflict made here below, betwixt these spirits of opposit conditions: Whereof the one do attend upon their Prince of darknesse, being alwaies ready to accomplish his behests, and consequently are very familiar unto the humid nature or matter of the world, which is the child of the dark Chaos, and for that cause have naturally a great dominion and power over it, which by reason of its inclination unto darkness, is easy to be tempted and allured from the Society of formal Light. And hereupon the materiall world, the flesh, and the Devill, are joyned together; as also Satan is termed by the Apostle the Prince of the aire, which is the off-spring of the waters, from whence the materiall substance of the world was taken: The other do wait on the Prince of Light, their Master, who is the eternall Wisdom, which springeth from the bright word of eternity. And these two dignify the world with life, and do employ their greatest care, to animate, vivify, and preserve it, with such salutary beams, as they receive immediatly from the eternall Emanation or fiery Word, in which is the essence of life and being. By this means therefore, namely from the opposition of these two spirits of a contrary fortitude, all the passions in the spirit, and consequently of the Soul, yea and body (as well of the great world, and all the creatures therein, as of the little world) have their immediate beginning, namely the good passions as are, joy, charity, hope, confidence, misericord, humanity, in the little world, which are caused by dilatation of the heart, and concord, appetite, Sympathy, desire, or concupiscence, delight, auda[…]ity, jucundity, caused by dilatation from the Center unto the circumference: and by consequence An[…]ipathy in the great world. And again, the bad passions, in the little world's spirit, as are sadness, hatred, desperatness, timidity, anger, furor, and bashfulness, which arise from the contraction of the heart; and in the great world and his creatures, as are stupidity or congelation, discord, hatred, irascibility, fear, &c. and in conclusion Antipathy, which comes by contracting from the circumference unto the Center. All which are certain passions, either well affecting, and reviving the vital spirits with comfort by dilatation of those spirits with the beams of a kind of joy and delight, or else choaking or suffocating them, with the gloomy fog of darkness, by contracting of those spirits, with the mist of grief or privative sadness.