The First Conference about Secret Sciences.

PEACE be with the Soul of the Noble Count of GABALIS, who, as I am informed by Let­ter, died lately of an Apoplexy. The curious Heads, I know, will be sure to say that that is a common Death to those who are bad husbands of the Secrets of the Sages; and that ever since the blessed Raymond Lully pronounced the Sentence in his last will, his Execu­tor [Page 2] an Angel is always ready to wring off the Neck of all those who indiscreetly reveal the Mysteries of Philosophers.

But let them not be rash in condemn­ing that Learned Man, without being clearly informed of his Conduct; It is true, he discovered all to me, but it was with all imaginable Cabalistick cir­cumspection. This is a testimony due to the memory of him who was zealous in the Religion of his Fathers the Philoso­phers, and who would have burnt, ra­ther than prophaned its Sanctity, by opening his mind to any undeserving Prince, to any ambitious or inconti­nent Person; three sorts of People in all times excommunicated by the Sages. I have the good fortune not to be a Prince, I have but little Ambition, and it will appear in the sequel that I have even a little more Chastity than is requisite to a Philosopher: He found me of a do­cile mind, curious, and not easie startled I want but a little Melancholy to make all those who blame the Count of Ga­bal [...]s for having concealed nothing from me, acknowledge that I was a Suject proper enough for Secret Sciences. The [Page 3] truth is, without Melancholy no great progress can be made in them; but the little that I had, did not discourage him. You have (he has many times told me) Saturn in an Angle, in his House and retrograde; you cannot but one day be as Melancholy as a Sage ought to be; for the wisest of Men (as we know in the Cab [...]l) had, as you have, Jupiter in the A [...]cendant, and yet it is not known that ever he laughed in his life time; so powerful was the impres­sion of his Saturn, though it was much weaker than yours.

It is my Saturn then, and not the Count of Gabalis, that the curious Heads should quarrel with, if I like better to divulge than practice their Secrets. If the Stars fail in their duty, the Count of Gabalis is not in the fault; and if I have not that greatness of Soul, as to aspire to become Master of Nature, to overturn the Elements, to converse with supream Intelligences, to command Sp [...]rits, to create New Worlds, to speak to God in his dreadful Throne, and to oblige the Cherubin that guards the en­try of the Earthly Paradise, to let me [Page 4] fetch some walks in the Garden; I am the onely Person that am most to be blamed: Men must not therefore insult over the memory of that rare Man, and say that he died, because he told me so many things. Is it impossible, but that he may have fallen in a Combat with some rug­ged Goblin, seing the fortune of War is various? Perhaps talking to God in his inflamed Throne, he could not forbear to look in his Face: Now it is written, That no Man can see his Face and live. It may be he is only dead in appearance, according to the custom of Philosophers, who seem to die in one place and transport themselves to another. How­ever the matter be, I cannot believe that the manner how he intrusted me with his Treasures, deserves any punish­ment. And now I'll tell ye how it hap­pened:

Common sense having made me al­ways suspect that there was a great deal of emptiness in what they call, Secret Science, I was never tempted to cast away my time in turning over the Books that treat on them; but likewise thinking it unreasonable, without any ground, to [Page 5] condemn all others that apply them­selves to that Study, who are otherways many times Discreet and Learned Men, and in repute both for the Gown and Sword; I thought it my best (that I might not be unjust, nor cumbered with tedious Study) to pretend my self smit­ten with all those Sciences, when I met with any that I could learn were touched with the same. I had at first better suc­cess than I could even have expected. For how mysteriously reserved soever these Blades affect to be, yet they de­sire no better than to vent their imagi­nations and the new discoveries that they pretend to have made in Nature; so that in a few days I became the con­fident of the chiefest of them: I never wanted one or other of them in my Stu­dy, which I had purposely furnished with their fantastical Authors. No Learn­ed Stranger passed this way but I had notice of it; and in a word, in a very short time I wanted nothing, if ye'll ex­cept the Sciences, to make me a great Person, Princes, great Lords, Gown-men, fair Ladies, and ugly ones too, Doctors, Prelates, Monks, Nuns, and all sorts [Page 6] of People were my Companions. Some were for Angels, some for the Devil; some for their Genius, some for Incubus's; some for the cure of all Diseases, some for the Stars, some for the Secrets of Divinity, and generally all for the Phi­losophers Stone.

They all agreed that those great Se­crets, and especially the Philosophers Stone, are hard to be found out, and that few possess them; but every one of them had so good an opinion of them­selves in particular, as to believe they were of the number of the Elect. By good fortune at that time the chief of the Tribe impatiently expected the com­ing of a German Lord and great Caba­list, whose Lands lie towards the Fron­tiers of Poland: He promised, by Let­ter, to come and visit the Children of the Philosophers at Paris, and to pass from France into England, I was ap­pointed to write an Answer to the Let­ter of that great Man, and therewith sent [...]im the figure of my Nativity, that he might judge by it if I might aspire to supream Wisdom. My Figure and Letter had the good fortune to procure the [Page 7] honour of this Answer from him, That I should be one of the first he would see at Paris, and that if Heaven opposed not, it should not be his fault if I were not admit­ted into the society of the Sages.

That I might improve this happiness, I kept a regular correspondence with this illustrious German. Now and then I proposed to him great Doubts, backed with as much Reason as I could, con­cerning the Harmony of the World, the Numbers of Pythagoras, the Revelation of St. John, and the first Chapter of Ge­nesis. The sumblimity of these matters ravished him, he wrote to me of strange and unheard of Wonders; and I well perceived that I had to do with a Man of a strong and vast Imagination I have about Three or four score of his Letters, of so extraordinary a stile, that whenso­ever I was alone in my Study, I could read nothing but them.

One day as I was admiring one of the sublimest of them, a Man of an excel­lent meene entered my Study, who sa­luting me with Gravity, said to me in French, but with the accent of a str [...]n­ger: Adore, my Son, ad [...]re the great and [Page 8] good God of the Sages, and let it never puff you up with Pride, that he sends one of the Children of Wisdom, to receive you into their Society, and to impart to you the Wonders of his Omnipotence.

I was a little astonished at the novelty of the Greeting, and began at first to doubt whether Men have not Appari­tions sometimes: however re-assuring my self as well as I could, and looking on him with as much Civility as the little fear that I was in could allow of; Whoever you be, said I, you whose Com­pliment is not of this World, you do me much honour by this Visit; but do me the favour, if you please, that before I adore the God of the Sages, I may know what Sages you mean, and of what God you speak; if it be with your conveniency, take that Seat, and tell me what God, Sages, Secrecy, and Wonders of Omnipotence, are those you talk of; and first or last, as you please, to what sort of Creature I have the honour to speak.

You receive me Sir very wisely (answer­ed he laughing, and taking the Seat I offered him) You desire me at first to im­part matters to you, which if you please, [Page 9] I shall not do too day. The Compliment I made you, are the words of the Sages, when first they accost those whom they have re­solved to open their heart unto, and to dis­cover their Mysteries. I thought that being so Learned, as you have appeared to me by your Letters, that Salutation would not have surprized you; and that it should have been the most acceptable Compliment that the Count of Gabalis could make you. Ah! Sir, cried I (calling to mind the great part I had to act) How shall I do to de­serve so much goodness? Is it possible that the greatest of Men is now in my Study, and that the great Count of Gabalis ho­nours me with a Visit?

I am the least of Sages (replied he with a serious Countenance) and God who dispenses the Rays of his wisdom, with the weight and measure that best pleases his Majesty, has bestowed on me but a ve­ry small portion, in respect of that which with astonishment I admire in my Fellows. I am in hopes that you may one day equal them, if I dare judge so by the Figure of your Nativity, which you did me the honour to send me: But give me leave Sir (ad­ded he laughing) to blame you for having [Page 10] at first taken me for an Appartion.

Ah! not for an Apparition (said I) but I confess, Sir, that calling to mind of a sud­den, how Cardan reports that his Father was visited one day in his Study by seven Strangers clothed in different Colours, who discoursed to him very odly of their Nature and Imployment. — I understand you (said the Count, interrupting me) they were Sylphes, of whom I shall one day talk to you, who are a kind of aereal Substance, that come sometimes to consult the Sages a­bout the Books of Averroes, which they are not over-skill'd in, Cardan was a Block­head for publishing that in his Book of Sub­tilities; he f [...]und the Memoires amongst the Books of his Father, who was one of us, and who perceiving his Son to be naturally a blab tongue would not instruct him in any thing that was sublime, but let him onely tamper and amuse himself with ordinary A­strology; by which he could not so much as foresee that his Son should be hanged. That Rogue is the cause you did me the wrong to take me for a Sylphe. Wrong (replied I) How, Sir, am I then so unhappy as .... that does not trouble me (said he, inter­rupting) you are not obliged to know that [Page 11] all those elementary Spirits are our Disci­ples, that they are too much honoured when we condescend to instruct them; and that the least of our Sages is more knowing and powerful than all these dandy prat Gentle­men. But we shall discourse of that another time; it is enough for too day that I have had the satisfaction to see yeu. Endeavonr my Son to become worthy of receiving the Cabalistick Light; the hour of your Rege­neration is come; and you your self must be in the fault if you become not a new Crea­ture. Pray ardently to him who alone has the power of creating new Hearts, that he would [...]ive you one capable of the great matters that I have to tell you, and that he would put it into my heart to keep from you none of his Mysteries. With that he arose, and embracing me, without giving me time to answer, Farewel my Son (continued he) I must go see our Friends who are here at Paris, and when that is done you shall hear of me. In the mean time, Watch, pray, hope, and hold your peace.

Having said so, he went out of my Study; and as I waited upon him out, I complained of the shortness of his Vi­sit, [Page 12] and that he had the Cruelty to leave me so soon, after he had given me a glimpse of his extraordinary Knowledge. But having with very good Grace assured me that I should lose nothing by the de­lay, he took Coach, and left me in a surprize not to be expressed. I could not believe my Eyes or Ears; I am sure (said I) that this is a Man of great Quality, that he hath an Estate of Fifty thousand Livers a year; and appears otherways to be a very accomplished Person: Can he be gulled with th [...]se Follies? He has talked very gallantly to me of Sylphes. Is he in effect a Sorcerer, and have I been hitherto in a mistake, in believing that there were none? But likewise, if there be Sorcerers, are they as devote as this Man seems to be?

I could not tell what to think of all this, yet I was resolved to see what it would come to, though I well fore-saw that I should be baited with Sermons, and that the Familiar which pressed him was a great moralist and holder forth.

The Second Conference about Secret Science.

THe Count was willing to give me the whole night to spend in Prayer, and next morning by break of day he acquainted me by a Note that he would come to my House about Eight of the Clock, and that if I thought fit we should go abroad and take the Air together. He came according to his promise, and af­ter mutual Civilities past; Let us go (said he) to some place where we may be at liberty, and where our Conference may not be interrupted. Ruel, said I, seems to me both pleasant and solitary enough. Let us go thither then, replied he, so we took Coach, and on the way I carefully observed my new Master. I never remarked so great a stock of Sa­tisfaction in any Man, as appeared in all his Carriage; he had a more sedate and composed mind, than a Sorcerer I thought could have. He had the aspect of a Man whose Conscience upbraided [Page 14] him with nothing that was foul; and I was very impatient to hear him enter upon the matter; not being able to conceive, how a Man who in all things else appeared to me so judicious and accomplished, could be deluded by the Visions with which I perceived him inf [...]ted the day before. He talked Divinely of Policy, and was ravished to hear that I had read Plato on that Subject. You'll need all that one day (said he) more than now you are aware of; and if we fadge to day, it is not impossible but that in process of time you may have occasion to put in pra­ctice those Sage [...]-Maximes. With that we entered into Ruel, and went into the Garden; but the Count disdaining to admire the Beauties of the place, march­ed straight towards the Labyrinth.

Perceiving that we were in as solitary a place as he could desire; I praise (cried he, lifting up his Eyes and Hands to Heaven) I prai [...]e the Eternal Wisdom, that he hath put it into my mind to con­ceal nothing from you of his ineffable Truth. How happy will you be, my Son! if he have the goodness to endue your [Page 15] Soul with the Dispositions that so high Mysteries require. You are now to learn how to command all Nature; God alone shall be your Master, and the Sages onely your Peers. The supream Intelligences shall think it their honour to obey your desires; the Devils shall not dare to appear where you are, your voice shall make them tremble in the pottomless Pit, and all the invisible Peo­ple who inhabit the four Elements, will reckon themselves happy to be the Mini­sters of your Pleasures. I adore thee, O great God! in that thou hast crowned Man with so much Glory, and made him Monarch over all the Works of thine Hands. Do you feel my Son (said he turning to me) do you feel that Heroick Ambition, which is a sure Character of the Children of Wisdom? Dare you desire to serve none but God alone, and to bear rule over every thing which is not God? Have you learnt yet what it is to be Man? And is it not tedious to you to be a Slave; seeing you are born to be Soveraign? And if you entertain those noble thoughts, as the Figure of your Nativity suffers me not to doubt, Con­sider [Page 16] deliberately with your self if you have the Courage and Resolution to re­nounce all things that may be a hinde­rance to you in attaining to that pitch of Elevation for which you are born? He stopt there, and fixed his Eyes upon me, as if he expected my Answer, or endeavoured to read it in my heart.

How much the beginning of his Dis­course made me hope that we should quickly come to the point, so much did his last words make me despair of it. The word Renounce starttled me, and I made no doubt but that he was going to propose to me the renouncing of my Baptism or Paradise. So not knowing which way to come off: Renounce Sir (said I) how! must I renounce any thing then? Without doubt you must (replied he) and that is so absolutely necessary, that it is the first thing you must do. I can­not tell if you can resolve to do it: But I know very well that Wisdom dwells not in a body subject to sin, as it enters not into a Soul prepossessed with error or malice. The Sages will never admit of you into their Society, if you renounce not one thing which is inconsistent with wisdom. [Page 17] You must (added he very softly, laying his Mouth to my Ear) renounce all Carnal dealing with Women.

At that odd Proposition I burst forth in Laughter. You have let me go upon very easie terms; Sir (said I) I expected you should have proposed to me some strange Renunciation; but since all your Quar­rel is with Women, the thing is done long ago: I am chaste enough, I thank God for it: Nevertheless Sir, since So­lomon was a wiser Man than ever I shall be perhaps, and that all his Wisdom could not hinder him from being cor­rupted: Tell me, if you please, what Expedient do ye Gentlemen of the Cabal take to forgo that Sex; and what in­convenience would it be if in the Para­dise of Philosophers every Adam should have his Eve.

You ask great Matters (replied he) consulting with himself if he should An­swer my Question) Nevertheless since I perceive that you will without difficul­ty renounce Women, I will tell you one of the Reasons which hath obliged the Sages to exact this condition from their Disciples; and by that you'll know [Page 18] in what Ignorance live all those who are not of our number.

When you shall be listed among the Children of the Philosophers, and your Eyes fortified by the use of the most Sa­cred Medicine; you'll at first discover that the Elements are inhabited by most perfect Creatures, whom the sin of wretched Adam hath deprived his too wretched Posterity of the Knowledge of. This immense space which is be­twixt the Earth and the Heavens, has far more noble Inhabitants than Birds and Gnats; those vast Seas have many other Guests besides Whales and Dol­phins; the depth of the Earth is not made onely for Moles; and the more noble Element of Fire was not created to remain void and useless.

The Air is full of an innumerable mul­titude of People of Humane Shape, in appearance somewhat fierce, but in reality tractable; great lovers of Scien­ces, Subtle, Officious to the Sages, and the Enemies of the Foolish and Igno­rant. Their Wives and Daughters are Masculine Beauties, such as they paint the Amazones. How Sir (cried I) would [Page 19] you make me believe that those Goblins are married?

Startle not, my Son, at so small a matter (replied he) believe that what I tell you is a solid truth; these are but the Elements of the Ancient Cabal, and it shall be no Mans fault but your own if your own Eyes convince you not; but receive with a docile mind the Knowledge which God sends to you by my Ministery. Forget all that you may have learnt of those things in the Schools of the Ignorant; for it will vex you, when you are convinced by experience, to be forced to confess that you have been wilful out of purpose.

Hear me out then, and know that the Seas and Rivers are inhabited as well as the Air; the Anc [...]ent Sages named that kind of People, Ʋndians or Nymphs. They begat few Males, and Women a­bound amongst them; they are ex­ceedingly Beautiful, and the Daughters of Men are not to be compared to them.

The Earth is filled almost to the Cen­ter with Gnomes, a People of a low Stature, the Guardians of Treasures, [Page 20] Mines and precious Stones. They are Ingenious, Friends to Man, and easie to be commanded. They supply the Children of the Sages with what Money they need, and desire no other Wages for their Service but the Glory of being commanded. The Gnom [...]des their Wives are little, but very pretty, and very curious in their Cloths.

As to the Salamanders, the inflamed In­habitants of the Fiery Region; they serve Philosophers, but are not solici­tous to court their Company, and their Daughters and Wives suffer themselves rarely to be seen. They have reason (said I, interrupting him) and I excuse them from their appearance. Why? (said the Count) Why, Sir (replied I) and what have I to do to converse with so ugly a Beast as a Salamander, whe­ther Male or Female? You are in the wrong (replied he) that is the notion that ignorant Painters and Engravers have of them: The Wives of Salaman­ders are Beautiful, and even more love­ly than all the rest, seeing they are of a purer Element. I will not insist long [Page 21] in the discription of those People, be­cause you your self shall see them easily and at leisure, if you have the curiosity. You shall see their Dress, their Diet, their Manners, Government, and ad­mirable Laws. You will be more charm­ed with the Beauty of their Mind, than with that of their Body; but you can­not but pity these poor wretches, when they tell you that their Soul is mor­tal, and that they have no hopes to en­joy that Eternal Being which they know, and religiously adore. They'll tell you that being composed of the purest parts of the Elements which they inhabit, and having no contrary qualities in them, seeing they consist but of one Element; they live many Ages before they die; but what is time in comparison of Eter­nity? They must return again into the [...]byss of nothing. That thought afflicts them so much, that we have a hard [...]ask of it to comfort them poor souls.

Our Fore-fathers the Philosophers, speaking to God Face to Face, com­plained to him of the misery of those People; and God whose mercy is infinite [...]evealed to them that it was not impos­sible [Page 22] to find a Remedy to that Evil. He informed them that in the same manner as Man by the Alliance that he hath contracted with God, has been partaker of Divini [...]y; so the Sy [...]phes, Gnomes, Nymphes, and Salamand [...]rs, by the Alli­ance which they m ght co tract with Man, may be made pa [...]t [...]k [...]r [...] of Im­mortality. Thus a Ny [...]ph or Sylphide becom [...]s c [...]pable of Immortality, and of the Bliss to w [...]ich we aspire; when she is so happy as to be married to a Sage: and a Gnome or Sylphe ceases to be mortal so soon as ever he espous [...]s one of our Daughters.

From thence spring the Error of the first Ages, of Tertullian, Justin Martyr, Lactantius, Cyprian, Cl [...]m [...]nt of Al [...]xandria Athenagoras, a Christian Philosopher and generally of all the Writers of that Age. They learnt that those elementary half men courted the Commerce of Maids; and from that they imagined that the Fall of the Angels was occasion­ed onely, by the love which they en­tertained for Women. Some Gnomes desirous of immortality, courted the Fa­vour of our Daughters, and brough [...] [Page 23] them precious Stones, whereof they are naturally the Guardians: And these Au­thours thought, grounding their opi­nion on the Book of Enoch, not rightly understood, that those were the Snares which the Amorous Angels laid for our Women. In the beginning these Children of Heaven begot famous Gyants on the Daughters of Men, who fell in love with them▪ And the bad Cabalists, Josephus and Philo (as all the Jews are ignorant) and after them the Authors whom I just now named, as well as Origen and Macrobius, have affirmed they were Angels, not knowing that they were Sylphes and o­ther Elementary People, who by the name of the Children of Eloim, are di­stinguished from the Children of Men. In like manner, that which the wise Au­gustin had the modesty not to decide, in relation to the Addresses which those who were called Faunes or Satyrs, made to the Affricans of his time; is cleared by what I have said of the desire that all those Inhabitants of the Elements have to be allied with Men, as the onely means to attain to the Immortality which they want.

Ah! our Sages are far from imputing the Fall of the first Angels to the love of Women, no more than they submit Men so much to the power of Devils, as to ascribe to him the adventures of Nymphs and Sylphes, wherewith all Histories abound. There was never any Crime in that Matter; it was onely Sylphes endeavouring to become Immor­tal. Their innocent Pursuits are so far from scandalising Philosophers, that they have appeared to us so just, that we have all with one consent resolved to give our selves to no other Pleasure but the immortalizing of Nymphs and Syl­phides.

God, God (cried I) what is this I hear? Is there no end of the f....? Yes, my Son (interrupted the Count) admire that there is no end of the Feli­city of Philosophers! Instead of Wo­men, whose frail Charms are quickly o­ver, and are followed with ghastly Wrinkles, the Sages enjoy Beauties that never grow old, and whom they have the Glory to render immortal. Reflect on the Love and Gratitude of those in­visible Mistresses: and with what eager­ness [Page 25] they desire to please the Philoso­pher, who applies himself to procure them Immortality.

Ah! Sir, I renounce (cried I once more.) Yes my Son (continued he a­gain, without giving me leave to make an end) renounce the vain and perishing pleasures that are found amongst Women; the Fairest of them looks Ghastly, when compared to the meanest Sylphide: our Sage Embraces are never dogg'd with a­ny the least distaste. Miserable Igno­rants, how much are ye to be pitied, that ye cannot taste of Philosophical De­lights.

And miserable Count of Gabalis (said I with a tone made up of Anger and Compassion) let me at length tell you, that I renounce that distracted Wisdom; that your Visionary Philosophy seems to me ridiculous, that I detest these abo­bominable Embraces that couple you to Sprights; and that I shake for fear, least one or other of your pretended Sylphides hasten to carry you to Hell in the midst of your transports; for fear that such a worthy Gentleman as you are, should at length perceive the folly of that fan­tastical [Page 26] Zeal, and repent of so hainous a Crime.

Ho, ho (answered he, starting three or four steps back, and looking on me angrily) a Curse on that untractable Spirit of thine. I confess his Carriage put me into a fright, but it was far worse, when I saw, that drawing aside, he pulled a Paper out of his Pocket, which I perceived at a distance to be full of Characters that I could not well discern. He read attentively, pelted and muttered to himself. I thought he was a raising some Spirits to destroy me, and repented a little of my inconside­rate Zeal. If I come off well at this bout (said I) I'll never fear Cabalist more. I had fixed mine Eyes stedfastly upon him, as upon a Judge that was going to sentence me to death; when I perceived his Countenance clear up again. It is hard for you (said he laughing, and re­turning towards me) it is hard for you to kick against pricks, you are a Vessel of Election. Heaven has destin'd you for the greatest Cabalist of your Age. Here is the Figure of your Nativity, that cannot fail, if it happen not presently [Page 27] and by my means, it will be when your Retrograde Saturn shall think fit.

Nay, God Sir, If it be my luck to become a Sage (said I) no Man, I assure you shall ever have a hand in it, except the great Gabalis; but to speak freely, I am somewhat afraid you'll find it no easie task, to perswade me to this Phi­losophick Gallantry. Is it then, because you are so bad a Naturalist (replied he) as not to believe the Existence of these People? I cannot tell (said I) but I am still of opinion that they are but Gob­lins in disguise. Will you still give greater credit to your Nurse (answered he) than to Natural Reason; than to Plato, Pythagoras, Celsus, Psellus, Pro­clus, Porphyrius, Jamblichus, Plotinus, Trismegistus, Noll us, Dorneus, Fluddus, than to the great Philippus Aurelius Theophrastus Bombastus Paracelsus of Honeinhem; and all the rest of our Com­panions?

I'll believe you Sir (said I) as much and more than all these Blades: But dear Sir, cannot you so order matters with your Brethren, that I be not o­bliged to melt away in love with these [Page 28] Elementary Lasses? Alas! (replied he) you are at your liberty, no Man is forced to love; but though few of the Sages are proof against their Charms, yet there have been some, who reserving themselves wholly to greater Matters (as you shall know hereafter) have de­nied that honour to Nymphs. I'll be one of those then (answered I) for indeed I can­not bring my self to a resolution to lose time in using of the Ceremonies, which as I have heard a Prelat say, are necessary for obtaining the Commerce of those Spirits. That Prelat knew not what he said (replied the Count) for you shall one day see that they are not Spirits; and besides, never did a Sage use either Ceremonies or Superstition, for gaining the Familiarity of Spirits, nor of the People of whom we speak.

A C [...]balist never acts but by Natural Principles; and if in our Books there be sometimes hard Words, Characters and Fumigations to be found; that is onely to hide from the ignorant the Principles of Nature. Admire the simplicity of Nature in all her most wonderful Ope­rations! and in that simplicity so great, [Page 29] so exact, and necessary an Harmony, that in spight of your Prejudices it will cure you of your weak Apprehensions. What I am about to tell you, we teach those of our Disciples, whom we suffer not to enter into the innermost Sanctuary of Nature; and yet will not deprive of the Society of the Elementary People, out of compassion that we have for the same People.

The Salamanders, as you perhaps al­ready conceive, are composed of the most subtle parts of the Sphere of Fire, con­globated and organised, by the influ­ence of the universal Fire (of which some time or other I will discourse to you) so called, because it is the prin­ciple of all the Motions of Nature. In the same manner the Sylphs are com­posed of the purest atomes of Air, the Nymphs of the thinnest particles of Wa­ter; and the Gnomes of the subtilest parts of the Earth. Adam bore some propor­tion with these so perfect Creatures, be­cause being made up of the purest part of the four Elements; he contained in himself the perfections of these four kinds of People, and was their Na­tural [Page 30] King. But when sin had precipi­tated him among the Excrements of the Elements (as you shall see some other time) the Harmony was untuned, and becoming gross and impure, he bore no more proportion with those so pure and subtile Substanc [...]s. What remedy to this evil? How is the Lute to be tuned again, and this lost Soveraignty retrived? O Nature! Why art thou so little studied? Do not you conceive, my Son, with what simplicity Nature can restore Man to the Blessings which he hath lost?

Alas! Sir (replied I) I am very igno­rant in all these simplicities. But it is very easie however to be knowing in them (answered he.)

If we would recover the Empire over the Salamanders, we must purifie and exalt the Element of Fire that is in us, and raise again the tone of that slacken­ed String. There is no more to be done, but to concentrate the Fire of the World by concave mirrours in a Bowl of Glass; and this is the Operation which all the Ancients have religiously concealed, until Divine Theophrastus revealed it In that Bowl there is a Solary [Page 31] Powder made, which being of it self purified from the mixture of other Ele­ments; and being prepared according to Art, becomes in a very short time a Sovereign Remedy to exalt the Fire that is in us; and to [...]ke us (if one may say so) become of an igneous Nature. Then do the Inhabitants of the Sphere of Fire become our inferiors, and ravished to see our mutual Harmo­ny restored, and that we are become like to them, they have the same love and friendship for us that they have for their own kind; all the respect which they owe to the Image and Vicegerent of their Creator, and all the care, that the desire of obtaining the immorta [...]ity which they want, by our means, can make them excogitate. The truth is, as being more subtile and pure than those of the other Elements, they live very long; so they are not so solicitous in demanding Immortality from the Sages. You may make use of one of those, my Son, if the aversion you talk of last always: probably you shall never hear her speak one word of that which you are so much afraid of.

The ease is not the same with the Sylphs, Gnomes, and Nymphs, for seeing, as being shorter lived, they stand more in need of us; so their Familiarity is more easily obtained. There is no more to be done for [...], but to stop a bot­tle full of cong [...]obated Air, Water, or Earth, and set it for a month in the Sun; and then to separate the Ele­ments according to Art, which above all is most easie to be done in the Water and Earth. It is wonder, what a strange Load-stone each of these Elements pu­rified are, to attract Nymphs, Sylphes, and Gnomes. As little almost as nothing taken of it daily for the space of some months, will let you see in the Air the republick volant of Sylphs; the Nymphs coming in crouds to the Shore; and the Guardians of Treasure opening Shop and laying out their Wealth. So that without Characters, Ceremonies, and barbarous Words, one becomes abso­lute over all those People. They de­mand no Worship from a Sage whom they know to be nobler than them­selves. Thus venerable Nature teaches her Children to repair the Elements by [Page 33] the Elements. Thus is Harmony re­stored. Thus does Man recover his Na­tural Empire, and can do all things in the Elements, without the Devil or black Art: You see now, my Son, that the Sages are more in [...]cent than you imagine. What do you say?

I admire you, Sir, (said I) and I be­gin to fear that you will make me turn Apothecary. Ah! God forbid, my Child (cried he) your Nativity has not destin'd you for such trifles. On the contrary, I dis­charge you to trouble your Head about di­stilling; I have told you that the Sages teach such things onely to those whom they will not admit into their Society. You shall have all these advantages, and many others more glorious and agreeable, by Philosophick Procedures of a far different Nature. I have on [...]y told you of these ways, that I might let you see the innocence of this Philosophy, and cure you of your panick fears.

Thanks be to God, Sir (answered I) my fear is not so great now, as it was a while ago; and though I be not as yet re­s [...]lved to embrace the offer that you pro­posed to me with the Salamanders: yet I [Page 34] have still the curiosity to be informed, how you have learnt that these Nymphs and Sylphs do die? In troth (replied he) they tell us so, and we see them die. How can you see them die (said I) since your Commerce renders them im [...]ortal. You had said some­what (answered he) if the Sages were as many in number as those People are; be­sides, a great many of them had rather die than to run the risque of being as mi­serable as they see the Devils are, by en­deavouring to attain to Immortality. It is the Devil that puts these thoughts into the [...]r Heads, for he does all he can to hinder these poor Creatures from becoming Im­mortal by our Alliance. So that I look, and you ought my Son, to look upon the A­version which you have to it, as a most perni­cious temptation and uncharitable inclination.

But further, as to the Death you have been speaking of, What was it that obliged the Oracle of Apollo to say, That all who spake in Oracles were dead as well as himself; as Porphiry re­ports? And what meant that voice, d'ye think, which was heard over all the Coasts of Italy, and so terrified those that were at Sea? The great Pan is dead. [Page 35] It was the People of the Air, who gave advice to the People of the Water, t [...]at the Chief and most Aged of the Sylphes was just then expired.

When that voice was heard (said I) I think the World adored Pan and the Nymphs. These Gentlemen then, whose Com­merce you preach to me, were the Pagan Gods?

It is true, my Son (replied he) the Sa­ges are far from thinking that the Devil had ever the power to make himself be a­dored; he is too miserable and weak ever to have had that Satisfaction and Autho­rity: but he may have perswaded those Guests of the Elements to appear to Men, and to procure Temples to be dedicated to them; who by the Natural Dominion that each of them have over the Element they possess; they troubled the Air and Sea, shook the Earth, and sent Thunder and Light­ning at their pleasure: insomuch that it was easie for them to be taken for Deities, so long as the Supream Being neglected the Salvation of the Nations. But the Devil obtained not all the advantage that he expected from his malice: for it came to pass by that, that Pan, the Nymphs, and other Elementary People, having found a means to change [Page 36] that commerce of Worship into a commerce of Love (for you remember th [...]t among the Ancients, Pan was the King of those Gods, who were called Incubus's, and made love to Maids) many of the Pagans escaped the snares of the Devil; and shall not burn in Hell Flames.

I understood you not, Sir (said I.) You will not understand me (continued he in a jearing tone and smiling) this is above your reach, and indeed surpasses the reach of all your Doctors, who know not what true Natural Philosophy means. I'll tell you the great Mystery of all that part of Philosophy which concerns the Elements, and which (if you love your self) will cer­tainly remove that so unphilosophical repug­nancy which you have testified to me this very day. Know then, my Son, and divulge not this great Arcanum to any [...]nwor­thy ignorant▪ Know that as the Sylphs acquire Immortalily, by an Alliance which they contract with Men who are predesti­nated; even so Men, who have no right to Eternal Glory; those Wretches to whom Immortality is but a fatal advantage; for whom the Messias was not sent.....

Hold, hold, ye Gentlemen of the Cabal [Page 37] are Calvinists and Presbiterians then? (said I interrupting him.) We know not what that means, my Child (replied he briskly) and we scorn to inform our selves about the differences of Sects and Religions, with which the ignorant are infatuated. We stick to the Ancient R [...]ligi [...]n of our Fore-fathers the Philosophers, wherein I must needs sometime or other instruct you. But to return to the purpose, those Men whose sad Immortality will prove but ever­lasting mis [...]ry; those accursed Children whom the supream Father hath fors [...]ken, have this relief still, that they may become Mor­tal, by matching with Elementary People. So that you see that the Sages hazard nothing for Eternity; if they are predesti­nate, they have the Satisfaction, when they leave the Body, to carry to Heaven with them the [...]ylphide or Nymph whom they have immortalized; and if they are not prede­stinate, the Commerce of the Sylphide renders their Soul mortal, and delivers them from the horrours of the second Death. Thus all the Nymphs, who were allied wiih the Pagans, escaped the Clutches of the Devil, Thus the Sages, or the Friends of the Wise, to whom God puts it in our hearts [Page 38] to communicate any of the four Elementary Secrets (which I have pretty near discovered to you) free themselves from the danger of damnation.

In sober sadness, Sir (cried I, not daring to put him out of humour a­gain, and judging it fit to forbear tel­ling him openly my thoughts, until that he had discovered to me all the Secrets of his Cabal; which by that pattern I concluded must needs be very odd and pleasant) In sober sadness, you carry Wisdom very far! and you had reason to say that it would surpass the reach of all our Doctors. I am truly of opinion that this is also above the reach of all our Magistrates: and that if they could find out who they are that make their escape from the Devil by this means (as ignorance is always unjust) they would take the De­vils part against those Fugitives, and trunch them severely.

And it is for that reason (replied the Count) that I have recommended, and do religiously recommend to you Secrecy. Your Judges are strange Men! they condemn a most innocent Action as [Page 39] a most hainous Crime. What barbari­ty? to cause burn those two Priests whom the Prince of Mirandula says he knew; each of whom had his Sylphide for the space of forty years! What in­humanity was it to have put to death Jean Hervillier, who for the space of thirty six years, laboured in the immor­talizing of a Gnome! And how ignorant was Bodinus, to call her a Witch; and to take occasion from her adventure, to authorize the vulgar Fancies con­cerning Sorcerers; by a Book no less impertinent than that of his Republick is rational.

But it is late, and I consider not that you have not as yet eaten any thing. You speak for your self, Sir (said I) for my own part I could hear you on till too morrow without trouble. Ah! for me (replied he laughing and going towards the door) it is evident that you know but little what Philosophy is. The Sages eat only for pleasure, and never f [...]r necessity. I had a quite dif­ferent Notion of Wisdom (answered I) I thought that a Sage ought not to eat but to satisfie necessity. You a­abuse [Page 40] your self (said the Count) how long d'ye think our Sages can hold out without eating? What can I tell (said I) Moses and El [...]as fasted forty days, your Sages without doubt come some few days short of them. A mighty matter indeed (replied he) the wisest Man that ever was, the divine and almost adorable Paracelsus, assures us that he has seen a great many Sages, who have spent twenty years without eating the least thing imaginable. He himself, before he attained to the Monarchy of Wisdom, whereof we have justly given him the Scepter; lived several years without taking any thing but half a Scruple of Solar Quintessence. And if you would have the pleasure to make any one live without eating; you have no more to do but to prepare the Earth, as I have told you may be prepared by the Society of Gnomes. That Earth be­ing applied to the Navil, and renewed when it is too dry, makes one without the least trouble, dispense with eating and drinking: as the Candid Paracelsus affirms he had the experience for the space of six Months.

But the use of the Catholick Cabali­stick Medicine frees us much better from the troublesome necessities, to which Nature subjects the Ignorant. We eat but when we please, and all the superfluity of our Victuals evanish­ing by insensible transpiration, we are never ashamed of being Men. With that he held his Peace, perceiving that we were near our Servants. So we went to a Village to take a slight Bait, according to the custom of the Hero's of Philosophy.

The Third Conference about Secret Sciences.

After Dinner we returned to the La­byrinth. I was pensive, and the pity that I had of the Counts Extrava­gancy, which I perceived would be very hard for me to cure, suffered me not to divert my self with what he had said, so much as I would have done, [...]f there had been any hopes of bring­ [...]ng him to his Wits. I ransanck'd An­tiquity [Page 42] to find some Objection which he could not answer; for to alledge the Opinions of the Church to him, was in vain, seeing he told me that he ad­hered only to the Ancient Religion of his Fore-fathers the Philosophers; and to attempt to convince a Cabalist by reason, was a long and tedious task: and besides, I had no mind to dispute against a Man whose Principles as yet were not altogether known to me.

It came into my mind, that what he had told me of the false Gods, to whom he substituted Sylphs and other Elemen­tary People, might be refuted by the Pagan Oracles, which the Scripture calls in all places Devils and not Sylphs. But seeing I knew not whether in the Prin­ciples of the Cabal the Count would not attribute the Responses of the Ora­cles to some Natural Cause, I thought it pertinent first to know what his thoughts were as to that.

He gave me occasion to engage him in the Subject; for turning towards the Garden, before we entered the Labyrinth; This Garden looks very well (said he) and these Statua's make a fair Show. [Page 43] The Cardinal (answered I) who caused them to be brought hither, entertained a fancy that suited ill with his great Parts. He thought that most of those Sta [...]ua's rendered heretofore Oracles: and upon that he paid very dear for them. That is the infirmity of many People (re­plied the Count) Ignorance produces daily a kind of most Criminal Idolatry; seeing with so much care Men preserve and preciously esteem the Idols which they believe the Devil heretofore made use of to make himself be adored. Good God will it never be known in the World that from the beginning of all Ages thou hast made thine Enemies thy Foot-stool; and that thou holdest the Devils Prisoners under Chains of Dark­ness? That blame-worthy curiosity of making Collections of those pretended Organs of the Devils, might become innocent, my Son, if Men would be perswaded, that Angels of Darkness were never suffered to speak in Ora­cles.

I do not think (said I interrupting him) that this Doctrine would easily pass a­mongst the curious; but perhaps it [Page 44] might among the Wits. For it was late­ly decided in a Conference held pur­posely on that Subject, by the Wits of the first rank, that all the pretended Ora­cles were but Tricks of the covetous Heathenish Priests, or an Artifice of the State-Policy of Princes.

Was it (said the Count) the Maho­metans that were sent in Embassy to your King, who held that Conference; and so decided that Question? No, Sir (answered I.) What Religion were those Gentlemen of then (replied he) seeing they make no account of Sacred Scrip­ture, which in so many places makes mention of so many different Oracles? and especially of the Pythons, who had their Residence, and rendered their Responses in the parts appointed for the multiplication of the Image of God? I spake (answered I) of all those Belly­talkers, and I instanced to the Compa­ny that King Saul banished them his Kingdom, where nevertheless he still found one the night before he died; whose Voice had the wonderful power to raise Samuel at his desire, and for his Ruin. But these Learned Men, for all [Page 45] that, denied absolutely that there were ever any Oracles.

If Scripture had no influence upon them (said the Count) they should have been convinced by all Antiquity; wherein it was easie to have shew'd them a thousand miraculous instances. So many Virgins with-child of the de­stiny of Mortals, who were delivered of the good or bad hap of those that consulted them. Why don't ye alledge Chrysostom, Origen, and Oecumenius? who make mention of those Divine Men, whom the Greeks called Engastrimandres, whose Prophetick Bellies articulated so famous Oracles. And if your Blades care neither for the Scripture nor the Fathers, they are to be convinced by those miraculous Maids, who trans­formed themselves into Doves, and under that shape rendered the famous Oracles of Dodo [...]a's Doves. Or you may say, to the Glory of your Nation, that [...]here have been heretofore in Gallia, [...]llustrious Maids, who metamorphosed [...]hemselves into all Figures, at the [...]leasure of those who consulted them; [...]nd who besides the famous Oracles [Page 46] which they rendered, had a wonderful Empire over the Floods, and a salu­tary Authority over the most Incura­ble Diseases.

They would have termed all these fair proofs Apocryphal (said I.) What, does Antiquity render them suspected? (replied he) you might then have al­ledged to them the Oracles which are daily rendered. And where in all the World? (said I.) At Paris (answered h e.) At Paris! (cried I.) Yes at Paris (con­tinued he.) Are you a Master in Israel and know not that? Do not Men daily consult Aquatick Oracles in Water-glas­ses or Basins; and Aereal Oracles in Looking-glasses, and on the Hands of Virgins? Are not lost Beads and stollen Watches thus recovered? Do not they likewise hear News from di­stant Countreys, and see absent Friends? Alas! Sir, Why do you tell me of those things (said I.) I tell you (replied he) what I am sure happens daily, and which might be easily proved by a thou­sand Eye-witnesses. I don't believe that Sir (said I) the Magistrates would make an Example of such an Action [Page 47] and would not suffer Idolatry..... How quick you are! (said the Count in­terrupting me.) There is not so much hurt in that, as you imagine; and Pro­vidence will never permit that Rem­nant of Philosophy, which hath escaped the lamentable Shipwrack that Truth hath made, to be extirpated. If there still remain among the People some foot­step of the dreadful power of Divine Names, are you of the opinion that it should be extirpated? And that Men should lose the respect and veneration which is due to the great Name AGLA, that worketh all these Wonders, even when it is invoked by the Ignorant and Sinners; and which would produce Wonders of another Nature in a Caba­listick Mouth? If you would have con­vinced those Gentlemen of the truth of Oracles; you needed but to have exalted your Imagination and Faith, and turn­ing towards the East, cried with a loud voice AG..... Hold, good Sir (said I) I would have been very loath to have made such a kind of Argument to so worthy Gentlemen as I was with; they would have taken me for a Phanatick: [Page 48] for assuredly they believe not a word of all that: and though I had known the Cabalistick Operation you speak of, it would not have succeeded in my Mouth; for I have less Faith than they. Well, well (said the Count) if you have none, we shall procure you some. How­ever, if you thought that your Gentle­men would not have believed what they may daily see at Paris, you might have cited to them a story of very fresh date: The Oracle which Celius Rhodiginus says himself saw, about the end of the last Age, rendered by that extraordinary Man, who spoke; and fore-told things to come by the same Organ as Eurycles in Plutarch did. I would not cite Rhodiginus (answered I) it would have been a Pedantick Quo­tation, and besides, they would not have failed to have told me that that Man was possessed.

That would have been said most Monkishly (replied he.) Sir (said I, in­terrupting him) for all the Cabalistick Aversion which I perceive you have to Monks, I cannot but be on their side in this particular. I think it may be [Page 49] more saf [...]ly denied that ever there was any Oracle, than to deny that the De­vil spoke in them: For in fine, the Fa­thers and Divines.... For in fine (said he, interrupting me▪) do not Divines agree that the Learned Sambethe the oldest of the S [...]byles was the Daughter of Noah? Puh! what of all that (re­plied I.) Does not Plutarch (answered he) say that the most Ancient Sybill was the first that rendered Oracles at Delphos? That Spirit which Sambethe lodged in her Breast was not then at Devil, nor her Apollo a false god; seeing Idolatry did not begin till long after the Division of Tongues: and it would be very unlikely to attribute the Sacred Books of the Sybills, and all the Proofs of the True Religion, which the Fathers have drawn from them, to the Father of Lies: And then my Child, (continued he smiling) it is not your part, to dissolve the Marriage which a great Cardinal made betwixt David and Sybllia; nor to accuse that Learned Man of having unequally yoked a great Prophet and an accursed Sorceress to­gether. For either David confirms the [Page 50] Evidence of the Sybill, or the Sybill weakens the Authority of David. I pray you Sir (said I, interrupting him) to the point again and be serious.

With all my heart (said he) on con­dition you will not accuse me of being too serious. Is the Devil, in your opi­nion, ever divided against himself? And does he at any time act against his own Interests? Why not (said I.) Why not? (said he) because he whom Tertullian so happily and magnificently calls the Reason of God, thinks it not proper. Satan is never divided against Satan. It follows then, That either the Devil never spoke in Oracles, or that he hath never spoke against his Interest. It fol­lows then, that if the Oracles have spoken against the interests of the Devil, it was not the Devil that spake in the Oracles. But could not God have forced the Devil (said I) to give testimony to the Truth, and to speak against him­self? But (replied he) if God hath not forced him. Ah! in that case (said I) you'll have more reason than the Monks.

Let us see then, continued he, and [Page 51] that we may proceed invincibly and with sincerity; I will not adduce the testimonies of the Oracles which the Fathers of the Church cite; though I be perswaded of the veneration which you have for these great Men. Their Religion and the Interest which they had in the Matter, might have prejudiced them, and their love to the truth might have so prevailed with them, that per­ceiving it poor and naked in their Age, they might have borrowed some Clothing and Ornament for it from Falshood it self: They were Men, and by conse­quence might, according to the Maxime of the Prophet of the Synagogue, have been unfaithful Witnesses.

I will take then a Man, who cannot be suspected in this Cause: A Pagan, and a Pagan of another kind than La­cian, or the Epicureans; a Pagan infa­tuated (as he is) with Gods and Devils without number, beyond measure su­perstitious, a great Magician, or pre­tending so to be; and by consequence a great favourer of Devils, it is Por­phyrius. Here are some of the Oracles which he reports word for word.

You well perceive (my Son) that this Oracle looks not too much like the De­vil. At least (answered I) the Devil steps a little out of his rode in it. Here is another (said he) which preaches still better.

Well now! What say you to this? I say of both (answered I) that God can force the Father of Lies to give testi­mony to the Truth. Come here is a third (replied the Count) that will re­move your Scruple.

ALas Tripodes! Weep, and make the Funeral Oration of your Apollo; he is mortal, he is going to die. He extinguisheth, because the Light of the Coelestial Flame makes him extinct.

You well perceive (my Child) that whoever he be that speaks in these O­racles, and who so well explains to Pagans the Essence, Unity, Immmen­sity, and Eternity of God; he confesses that he is Mortal, and that he is but a spark of God. It is not then the De­vil that speaks, because he is Immortal, and God would not force him to say that he is not so. It is agreed that Sa­tan [Page 55] is not divided against himiself. Is that the way for him to be adored, to say, That there is but one God? He says that he is Mortal; how long is it since the Devil was so humble as to strip himself even of his Natural Quali­ties? You see then, my Son, that if the Principle of him, who by Excel­lence is called the God of Knowledge, hold Good; the Devil can never have spoken in the Oracles.

But if it be not the Devil (said I) either in a frollick tell [...]ng a Lie, when he calls himself Mortal; or speaking the Truth by force, when he speaks of God; to what then will your Cabal ascribe all the Oracles, which ye main­tain to have been really delivered? Is it to an exhalation of the Earth, as Aristotle, Cicero, and Plutarch affirm? Not so my Child, (said the Count) t anks to the Sacred Cabal, I'me not so far out of my Wits yet. How! (replied I) hold you that then to be a Fantastical O­pinion? It is maintained though by men of good sense. They are not so in this point, my Son (continued he) and it is impossible that all that hath been done [Page 56] in Oracles, can be attributed to Exha­lation: For Example, That Man, in Tacitus, who in a Dream appeared to the Priests of a Temple of Hercules in Armenia, and commanded them to pro­vide Dogs and Horses to go a Hunting. Thus far it might have been Exhalati­on; but when at Night those Dogs and Horses returned almost spent, and the Quivers empty of Arrows, and that next day there were as many Beasts found dead in the Forrest, as there were Arrows in the Quivers; this you see could not be Exhalation. And far less it was the Devil; for it would be a very unreasonable and un­cabalistick Notion of the Misery of the Enemy of God, to think that he is permitted to take his pleasure in Hunt­ing the Hind or Hare.

To what does the sacred Cabal then (said I) attribute the matter? Hold a little (answered he) before I discover to you that Mystery, I must dispossess you of a prejudice that you may entertain as to that pretended Exhalation; for it ap­pears to me that you emphatically cited Aristotle, Plutarch, and Cicero. You [Page 57] may likewise cite Jamblichus, wh [...]f [...]r all he was a Man of so great parts, was sometime in that Error; which he quickly forsook, when he had examined the Matter more narrowly in the Book of My­steries.

Peter of Apoua, Pomponatius, Levi­nius, Sirenius, and Lucilio Vanino, are over-joyed in finding that evasion amongst some of the Ancients. All these pretend­ed Wits, who speaking of Divine Mat­ters, say rather what they desire, than what they know; will allow nothing super­natural in Oracles, lest they should be forced to acknowledge somewhat above man. They are afraid we should lead them up, as by a Jacob's Ladder, to G [...]d, whom they fear to know by the st [...]ps and degrees of spiritual creatures; but had ra­ther make themselves one, to descend by into the Abyss of Nothing; instead of lift­ing themselves up to heaven, they dig down into the earth; and instead of searching in the beings, that are superiour to man, the cause of th [...]se transports, that raise him above himself, and render him a kind of D [...]ity: they weakly ascribe to feeble Exhalations that vertue of penetrating in­to [Page 58] the future, of discovering hidden things, and of soaring up to the highest secrets of the Divine Essence.

Such is the misery of Man, when he is possessed with a spirit of contradiction, and an humour of thinking otherwise than other men do! He is so far from attaining his ends, that he intangles and fetters him­self. These Libertines will not subject Man to substances less material than himself, and yet subject him to an Exhalation: and never considering that there is no A­nalogy betwixt that Chimerical steam and the soul of Man; betwixt that vapor and things future; betwixt that frsvolous cause and those miraeulous Effects: It is enough for them to be singular, to make them think themselves reasonable; and to deny spirits, that they may set up for men of spirit and wit.

You are much offended at singularity then, Sir? (said I, interrupting him.) Ah! my Son (answered he) it is the Plague of a good Judgment; and the stumbling-block of the greatest Wits. Aristotle, for all he was so great a Logician, could not avoid the snare, into which a conceit of singularity [Page 59] leads those who are so violently acted by it as he was: He could not (I say) avoid tripping and puzzling himself in his reasonings. In his Book of the Ge­neration of Animals, and in his Ethicks, he says, That the spirit and mind of Man comes to him from without, and that it is not transmitted from Father to Son; and from the spirituality of the operations of our Soul; he concludes it to be of an­other Nature than the Material Body which it inspires, the grossnoss whereof does but offuscate Speculations, far from producing them. Blind Aristotle, seeing according to your opinion our material part cannot be the source of our spiri­tual thoughts, how do you fancy that a weak Exhalation can be the Fountain of sublime Speculations, and of the high Flight of the Pythians, who ren­der Oracles. You well perceive (my Child) how that great Wit trips, and that his singularity makes him lose himself. You reason very exactly, Sir, (said I, ravished to find that he spoke in effect to very good purpose; and ho­ping that his folly might not prove in­curable) God grant that.....

Plutarch an Author otherwise so so­lid (continued hc, interrupting me) is to be pitied in his Dialogue, Why the O­racles have ceased. He makes to him­self convincing Objections, which he does not solve. Why does not he then answer what is objected to him; that if it be an Exhalation which occasions that transport, then all that approach the Prophetick [...]tool, should be seised with Enthusiasme, and not a single Maid, who must be also a Virgin. But how can that Vapour articulate a Voice in the Belly. Moreover that Exhala­tion is a natural and necessary Agent, and ought always to produce regularly the same Effect? Why is that Maid then never inspired, but when she is con­sulted? And what is more urging, why has the Earth left off to send out such Divine Vapours? Is it less Earth than it was? Does it receive other Influen­ces? Are there other [...]eas and other Rivers? Who has then stopped the Pores, or changed the Nature there­of?

I wonder that Pomponatius, Lucilius, and the rest of the Libertines, should have followed the Notion of Plutarch, and yet abandoned the way he takes to explain himself. He spoke more judiciously than Cicero and Aristotle, for he was a man indeed of good judgement, and not knowing what to make of all those Oracles, after a long and tedious uncertainty, he at length fixed upon this, That that Ex­halation which he believed came out of the Earth, was a most Divine Spirit, So that he ascribed to the Deity those extraordinary agitations and Prophetick Raptures of the Priests of Apollo. That Divining Vapour (said he) is a Breath, and a most holy and divine Spirit. Pom­ponatius, Lucilius, and the Modern A­theists, like not those wayes of speak­ing which suppose a Deity. These Exhalations (say they) were of the nature of those Vapours which infest Melancholick People, who speak Lan­guages which they understand not. But Fernelius confutes these impious men very well, by proving that Melan­choly, which is a peccant Humour, [Page 62] cannot occasion that variety of Tongues, which is one of the wonderfullest Ef­fects of Consideration, and an Artifici­al Expression of our Thoughts. He hath nevertheless but imperfectly de­cided the Matter, when he subscribes to Psellus, and to all those who have not been sufficiently endowed with our holy Philosophy; for not knowing what cause to give for such surprizing Ef­fects, like Women and Monks, he hath attributed them to the Devil. To whom are they then to be attributed? (said I.) I have long waited for that Ca­balistick Secret.

Plutarch himself hath very well ob­served it (said he) and he would have done well to have held to thar. That irregular way of Speaking by an un­seemly Organ, being base and unwor­thy of the Majesty of the Gods (says the Pagan) and what the Oracles said, surpassing likewise: the power of the Soul of Man; they have done great Service to Philosophy; who have pla­ced a kind of Mortal Creatures be­twixt the Gods and Man, to whom may be ascribed all that surpasses the [Page 63] weakness of Man, and comes not near the greatness of the Deities.

That is the Opinion of all the Anci­ent Philosophy. The Platonists and Py­thagoreans learnt it from the Aegypti­ans, and those from Joseph and the Hebrews, who dwelt in AEgypt before they passed the Red Sea. The Hebrews called those Substances which are be­tween Angels and Men, Sadaim; and the Greeks transposing the Syllables, and adding but one Letter, call them Dai­monas. These Demons amongst the An­cient Philosophers, are an Aereal Peo­ple, bearing rule over the Elements, mortal, generative, but unknown in this Age by those who search little for Truth in its ancient Habitations; that is to say, in the Cabal and Theology of the Hebrews, who had the particular Art of Entertaining that Aereal Nation, and conversing with the Inhabitants of the Air.

You are at your Sylphs again, I fancy, Sir, (said I interrupting him.) Yes, my Son (continued he) the Jewish Teraphim was onely the Ceremony that was to be observed for that Commerce: and [Page 64] that Jew Micah, who in the Book of Judges complains that they had carried away his Gods, laments only the loss of the little Statue; wherein the Sylphs conversed with him. The Gods that Rachel stole from her Father, were also a Teraphim▪ Micah and Laban are not accused of Idolatry, and Jacob would have been loath to have lived Fourteen years with an Idolater, or to have married his Daughter. It vvas but a Commerce of Sylphs; and vve know by Tradition that the Syna­gogue held that Commerce to be law­ful, and that David's Wife's Idol was only a Teraphim, by means whereof she entertained a Correspondence with the Elementary People: for you may very well conceive, that the Prophet according to Gods own heart, would never have suffered Idolatry in his House Whilest for punishment of the first sin, God slighted the World, these Ele­mentary Nations took delight to ex­plain to Men in Oracles what they knew of God; to teach them to live morally; to give them most wise and sound Counsels; such as are to be seen [Page 65] in great numbers in Plutarch and all the Historians: But so soon as God took pity on the world, and would himself become its Teacher, these little Ma­sters with-drew; and from thence came the silence of the Oracles.

The result of all your Discourse Sir, (said I) is that there have been certain­ly Oracles, and that they were rendered by Sylphs: who render them still daily in Glasses or Mirors. Sylphs or Salaman­ders, Gnomes, or Undians (replied the Count.) If it be so, Sir (answered I) all your Elementary People are an▪ ill-bred Pack. And why? (said he.) Why (said I) can there be greater cheating and jug­ling in the World, than those Responses of double meaning which they alwayes gave. Alwayes (replied he.) Ha! not always. The Sylphide who appeared to that Ro­man in Asia, and foretold him, That he should one day return thither with the Dignity of Pro-consul. Did she speak very obscurely? And does not Tacitus say, That the thing happened as she had fore-told? That Inscription and those famous Statues in the Spanish History, which informed the Unfortunate King, [Page 66] Roderigo, That his curiosity and inconti­nence should one day be punished by me [...] cloathed and armed as they were; and that those black men should invade Spain, and reign long in it. Could any thing be clearer than that, and did not the ef­fect justifie the truth that very same year? Did not the Moors come and dethrone that Effeminate King? You know the Story, and you may easily judge that the Devil, who since the Reign of the Messias disposes not of Empires, could not be Author of that Oracle: And that it must certainly have been some great Cabalist, who learned it from one of the most know­ing Salamanders. For seeing the Sa­lamanders are great Lovers of Cha­stity, they willingly acquaint us with the evils that are to befal the World for the want of that Vertue.

But, Sir (said I) do you think it a very chaeste thing, and becoming Cabali­stick Modesty, to make use of that Hete­roclitous Organ by which they preached their Morality? Ah! for this once (said the Count laughing) I perceive you have the Imagination distempered, and you [Page 67] see not the Physical reason why the inflamed Salamander delights natural­ly in the most fiery hot places, and is attracted by...... I understand, I understand (said I, interrupting him) you need not take the pains to explain your self more fully.

As to the Obscurities of some Ora­cles (continued he seriously) which you call Juggling and Cheating, is not Darkness the usual Mantle of Truth? Does not God take pleasure to hide himself under that Dusky Veil; and the Everlasting Oracle which he hath left to his Children, I mean the Holy Scriptures; is it not wrapt up in an adorable Obscurity; which confounds and misleads the proud, as its light guids the humble?

If that be all the scruple you have, my Son, I would not advise you to de­lay your entering into Commerce with the Elementary People. You will find them very honest folks, knowing, be­nificent, and Fearers of God. It i [...]e my Opinion, that you should begi [...] with the Salamanders; for in your Fi­gure you have Mars in the Mid-hea­ven, [Page 68] which imports that there is a great deal of Fire in all your actions. And as to Marriage, I would advise you to take a Sylphide; you'll live happier with her than with any of the others; for you have Jupiter on the Cusp of your Ascendant, within a Sextile of Ve­nus. Now Jupiter rules over the Air and the People of the Air. However you must consult your own heart a­bout the matter; for as you shall one day know, a Sage is governed by the internal Planets, and the Planets of the external Heavens serve only to make known to him more certainly the A­spects of the Internal Heaven, which is in every Creature: So thar it lies at your Door now to tell me what your inclination is, to the end we may pro­ceed to your match with those of the Elementary People whom you like best. Sir (answered I) that is an Affair, which in my opinion requires some little delibe­ration. I like you for that Answer, [...] said he, clapping his hand upon my [...] shoulder.) Consult deliberately about that great matter, especially with him who by Excellence is called, The An­gel [Page 69] of the Great Council. Go, betake your self to Prayer, and to morrow about Two of the Clock after Noon, I will come and wait on [...]ou.

We returned towards Paris, and up­on the Road I put him again upon the Discourse against Atheists and Liber­tines: I never heard more solid Reason­ing, nor better and more sublime things said for the Existence of a God, and a­gainst the blindness of those who spend their lives without applying themselves wholly to a serious and continual wor­ship of him, from whom we have our being, and who does preserve it. I wondred at the Character of the Man, and could not conceive, how at the same time he could be strong and so weak; so admirable and so ridicu­lous.

The Fourth Conference about Secret Sciences.

I Stayed at home expecting the Count of Gabalis, as we had agreed at our parting. He came at the appointed hour, and accosting me with a smiling air; Well, my Son (said he) for which kind of the Invisible People hath God given you the greatest Inclination, and what Alliance will please you best, whether of the Salamanders, Gnomides, Nymphs or Sylphides? I am not as yet fully resolved about that match, Sir, (an­swered I.) Who is in the fault then? (replied he.) To be free with you, Sir, (said I) I cannot cure my imagination; it still represents to me those pretended Guests of the Elements as the Tassels of Devils. O Lord! (cried he) O God of Light, disperse the darkness which ig­norance and perverse Education hath spread over the soul of this Elect; who, as you have made known to me, is de­stined by you to so great matters. And [Page 71] you, my Son, shut not the Door a­gainst the Truth, which would come and lodge with you, be teachable. But it is all one, I care not whether you be or not; for indeed it is injurious to Truth, to prepare its wayes. It can break thorow Doors of Iron, and enter where it pleases, in spight of all the re­sistance of Falshood. What can you have to object against it? Hath not God, d'ye think created in the Elements such Substances as I have described?

I have not examined (said I) if there be any possibility in the matter it self; If one single Element can furnish Blood, Flesh, and Bones? If there can be a Temperature without Mixture, and Actions without Contrariety? But granting that God could do it, what solid Argument is there that he hath done it?

Will you be convinced of it presently (replied he) without so much a-do? I'll go call the Sylphs of Cardan, you shall hear from their own mouths what they are, and what I have told you of them. No, not so, Sir, if you please (cried I briskly.) Wave, I adjure you, that kind of proof, until I be perswaded that those Blades [Page 72] are no Enemies to God; for till then I'll die, sooner than wrong my Conscience by.....

This, this is the ignorant and false pi­ety of these unhappy Times (said the Count in Choller, interrupting me) Why then is not the greatest of Anchorites blotted out of the Calendar of Saints? And why are not his Statues burnt? It is a wrong that his venerable Ashes are not raked up? And that they are not scattered in the Air, as the Ashes of those who are accused of having had Commerce with Devils? Did he at­tempt to exorcise the Sylphs? And hath he not treated them as Men? What can you say to that now Seigneur Scru­puloso, you and all your silly Doctors? Was the Sylph who discoursed to that Patriarch of his Nature, in your opi­nion the Tassel of a Devil; Did that incomparable Man consult with a Gob­lin about the Gospel? And will you ac­cuse him of having profaned the ado­rable Mysteries, by discoursing of them with a Spright the Enemy of God? A­thanasius and St. Jerome then very ill deserve the great name that is given [Page 73] them by the Learned; having wrote with so much eloquence the Elogy of a Man who was so courteous to Devils. If they took the Sylph for a Devil, they ought either to have stifled the Adventure, or interpreted in a spiritual Sense that Sermon, or that so pathe­tick Apostrophie which the Anchorite, more credulous and zealous than you are, makes to the City of Alexan­dria: And if they thought that Sylph a Creature participant, as he assures us, as well as we of Redemption; and if in their Opinion that Apparition was an extraordinary grace of God shew'd to the Saint, whose Life they wrote, are you reasonable to pretend to more knowledge than Athanasius and Jerome, and greater holiness than Divine An­thony? What would you have said to that admirable man, had you been one of those Ten thousand Hermites, to whom he related the Conversation that he had with the Sylph? You, without doubt, wiser and more inlightened than all those Terrestrial Angels, would have told the Saint, That his whole Ad­venture was a meer Illusion; and you [Page 74] would have disswaded his Disciple A­thanasius from publishing to all the World a Story so inconsistent with Re­ligion, Philosophy, and Common Sense. Is it not true what I say?

It is true (said I) that I would have been of the Opinion, either to have said nothing at all, or more of it. Athanasius and St. Jerome (replied he) had no mind to speak more of it; for they knew no more but that; and though they had known all, which could not be unless they were of our number; they would not have rashly divulged the Secrets of Wisdom.

But why did not that Sylph (said I) propose to St. Anthony, what you pro­pose to day to me? What (said the Count laughing) Matrimony? Ha, ha, that had been to good purpose indeed▪ It is true (replied I) that in all appear­ance the good Man would not have em­braced the Match. No certainly (sai [...] the Count) for it would have been a tempting of God to have married a [...] that Age, and to have asked Children of him. How (replied I) do you marry with Sylphs then, to have Children by them▪ [Page 75] For what end else (said he) are Men e­ver allowed to marry, for another end? I did not think (replied I) that ye expected or pretended to any Issue; but that all ye did, was onely to immortalize Sylphs.

Ha! You are in the wrong (continu­ed he) the Charity of Philosophers makes them propose for their end the Immor­tality of the Sylphides: but Nature m [...]kes them desirous to see them fruit­ful. You shall see, when you have a mind, those Philosophical Families in the Air. Happy were the World, if it had none but such Families, and if there were no Children of Corruption in it. What do you call Children of Corruption, Sir? (said I, interrupting him.)

Such are (said he) my Son, such are all the Children who are born in the ordinary way; Children conceived by the Will of the Flesh, not by the Will of God; Children of Wrath and Maledi­ction; in a word, Children of Men and Women. You have a mind to interrupt me; I know very well what you would say. Verily, my Son, you must know, that it was never the Will of the Lord [Page 76] that Men and Women should have Chil­dren by the way they procreate. The Design of the all-wise Creator was much more Noble; he intended the World should have been peopled far o­therwise than it is, if wretched Adam had not so grosly disobeyed the Com­mand of God, Not to touch Eve; and if he had been satisfied with all the other Fruits of the Garden of Pleasure, with the Beauty of the Nymphs and Sylphides; the World would not have had the disgrace to be filled with Men, so imperfect; that they may pass for Monsters, if compared with the Chil­dren of Philosophers.

How, Sir (said I) by what I perceive, you believe that the crime of Adam is some­what else than the eating of the Apple? What, my Son (replied the Count) are you of the number of those that have the simplicity to understand the Story of the Apple literally? Ha! You must know, that the Holy Tongue uses those innocent Metaphors, to keep us from conceiving Obscene Notions of an Acti­on which occasioned all the Miseries of Mankind. So, when Solomon said, I will [Page 77] ascend the Palm tree, and gather the fruits thereof; he had another appetite than the eating, of Dates: that Tongue which is con­secrated by Angels, and used by them in singing Hymns to the Living God, hath no Terms to express what it figuratively names, calling it an Apple or Date. But a Sage easily explains those chaste Figures, when he perceives that the Mouth or Taste of Eve are not punished, and that she brings forth in pain: He knows that it is not the Taste that was in the fault: And discovering what was the first sin, by the care which the first sinners had to cover some parts of their Bodies with Fig-tree Leaves, he concludes that it was not the will of God that Men should multiply by that base way. O A­dam! you should have begotten none but men like your self, or none but Heroes and Giants.

Pray now! what expedient was there, (said I interrupting him) for one or other of those mervellous Generations? To obey God (replied he) to touch none but Nymphs, Gnomes, Sylphides. or Sala­manders. So none but Heroes would have sprung from his Loins, and the Universe would have been peopled with [Page 78] a wonderful Race; filled with strength and wisdom. God was pleased to let us guess at the difference that would have been betwixt that innocent world and the sinful world which now we see, by suffering now and then Children to be begotten after the manner that he has projected. There has been sometimes then Sir (said I) some of those Children of the Elements? And a Doctor of the Sor­bonne, who cited to me t'other day St. Au­stine, St. Jerome, and Gregory Nazian­zene, is mistaken then, in believing that no fruit could spring from the loves of those spirits for our women, or the commerce that men might have with certain Devils whom he called Hyphialtes.

Lactantius reasoned better (replied the Count) and solid Thomas Aquinas hath learnedly decided, that those copulati­ons might not onely be fruitful; but that the Children so begotten, are of a far more generous and heroick nature than others. In effect, you shall read when you please the high feats of those mighty and famous men, who as Moses says, were begotten in that manner; we have amongst us the Histories of [Page 79] them in the Book of the Wars of the Lord, cited in the Twenty third Chap­ter of Numbers. However judge what a world it would be, if all its Inhabi­tants, for instance, resembled Zoroa­ster.

Zoroaster (said I) who is reputed to be the Author of Necromancy? The very same (said the Count) of whom the ig­norant have wrote that calumny, he had the honour to be the Son of the Sa­lamander Oromasis, and Vesta the Wife of Noah. He lived Twelve hundred years, the wisest Monarch in the world, and then was by his Father Oro­masis transported into the Region of Salamanders. I make no doubt (said I) but Zoroaster is with the Salamander Oromasis in the Region of Fire: but I would be loath to put such an affront upon Noah, as you have done.

The affront is not so great as you may imagine (replied the Count) all those Patriarchs reckoned it a great honour to be the presumptive Fathers of the Children, which the Sons of God were willing to beget upon their Wives; but this is likewise a little too strong for you. [Page 80] Let us return to Oromasis; he was belo­ved of Vesta the Wife of Noah. That same Vesta after her death was the Tu­telary Genius of Rome, and the Sacred Fire which she would have carefully kept by Virgins, was to the honour of her Gallant the Salamander. Besides Zoro­aster, they had also a Daughter of an excellent Beauty and extream Wisdom; she was that Divine Egeria from whom Numa Pompilius received all his Laws. She obliged Numa, whom she loved, to build a Temple to her Mother Vesta, where the Sacred Fire was kept in ho­nour of her Father Oromasis. This is the truth of the Fable which the Poets and Roman Historians have related of that Nymph Egeria. William Postoll, the least ignorant of all who have studied the Cabal in the Common Books, knew that Vesta was the Wife of Noah; but he was ignorant that Egeria was the Daughter of that Vesta; and not having read the secret Books of the Ancient Cabal, of which the Prince of Miran­dula bought a Copy at so dear a rate; he believed that Egeria was only the good Genius of Noah's Wife. We are [Page 81] informed by these Books that Egeria was conceived upon the Water, when Noah wandered upon the avenging Floods that deluged the Universe. Wo­men were then reduced to that little number which was saved in the Caba­listick Ark, which that second Father of the World had built: This great Man groaning to see the dreadful punishment wherewith God chastised the Crimes occasioned by the love that Adam had for his Eve; and perceiving that Adam had undone his posterity, by preferring Eve to the Daughters of the Elements, and by denying her to Salamanders or Sylphs, who could easily have gained her love. Noah (I say) growing wise, by the fatal example of Adam, consented that his Wife Vesta should yield to the Salamander Oromasis, the Prince of fie­ry Substances; and likewise perswaded his three Sons to give their three Wives to the Princes of the Three other Ele­ments. The Universe by this means was in a short time re-peopled with so heroick, knowing, beautiful, and rare Men, that their Posterity dazzeled with their Vertues took them for Deities. [Page 82] One of the Sons of Noah rejects the counsel of his Father, and cannot resist the Charms of his Wife, no more than Adam of his Eve: But as the Sin of A­dam blackned the souls of all his Off­spring, so the small complaisance, that Cham had for the Sylphs, marked all his black Posterity. Hence comes (as our Cabalists say) the horrible colour of the Mores, and all those hideous People who are commanded to inhabit the Tor­rid Zone, as a Punishment of the Pro­phane Heat of their Father.

These are indeed pretty odd Records, Sir, (said I, admiring the extravagancy of the Man) and your Cabal is of wonderful use for illustrating Antiquity. Wonderfully (replied he gravely) and without it Scrip­ture, History, Fables, and Nature, are obscure and unintelligible. For exam­ple, you believe that the injury which Cham did to his Father, was such as it appears by the Letter, verily it is a far different thing. Noah being come out of the Ark, and perceiving that his Wife Vesta grew fairer and fairer, by the commerce she held with her Gallant Oro­masis, fell passionately in love with her [Page 83] again. Cham fearing that his Father was about to people the Earth with a Race as black as his Mores, watched his opportunity one day, when the good old Man was full of Wine, and without mercy cut off his stones. You laugh?

I laugh (said I) at the indiscreet zeal of Cham. You should rather admire (re­plied the Count) the Civility of the Sala­mander Oromasis, whom Jealousie hin­dred not to pity his Rivals Misfortune; he taught his son Zoroaster, otherways called Japhet, the name of the Omni­potent God, which expresseth his eter­nal fecundity: Japhet, with his Brother Shem, marching backwards towards the Patriarch, pronounced six times by turns the dreadful Name of JABAMI­AH, and made the old Man whole a­gain. This History, ill understood, made the Greeks say that the ancientest of the Gods was gelt by one of his Sons: but the truth of the matter is as I have told you. From whence you may conclude that the morality of the people of the Fire is far more courteous than ours, yea even than of the people of the Air or Water; for the Jealousie of these is [Page 84] Cruel, as Divine Paracelsus informs us in an adventure which he relates, and which was seen by all the Town of Stauffembergh. A Philosopher, with whom a Nymph engaged in a Com­merce of Immortality, was so disho­nest as to fall in love with a VVoman; as he was at Dinner with his new Mi­striss and some Friends, they saw in the Air one of the lovliest Thighs and Legs that could be imagined: The Invisible Lover was willing to shew it to the Friends of her Disloyal Servant, to the end they might judge how much he was in the wrong, to prefer a VVoman to her. After which, the inraged Nymph killed him on the spot.

Ha, ha! Sir (cried I) that is enough to put me out of conceit with such Misses. I confess (replied he) their nicety is a little too violent; but if amongst our VVomen, some provoked Misses have been known to dispatch their perjured Gallants, it is not to be wondred at if those so beautiful and faithful Sweet­hearts, be inraged when they find themselves betrayed; and the rather be­cause they exact no more from Men, but [Page 85] that they would abstain from VVomen, whose defects they cannot away with; and that they allow us to make love to as many of themselves as we please. They prefer the Interest and Immorta­lity of their Companions to their private fatisfaction; and are glad when the Sa­ges bestow upon their Republick as many Children as they are able to be­get.

But in fine, Sir (replied I) how comes it to pass that there are so few instances of what you tell me? There are a great many, Child (continued he) but Men reflect not on them, or believe them not; or in a word explain them amiss, for want of the knowledge of our Prin­ciples. They ascribe to Devils, all that should be attributed to the peo­ple of the Elements. A little Gnome procures the love of the famous Mag­dalene of the Cross, Abbess of a Mona­stery at Cordova in Spain; at twelve years of age she began to render him happy, and they continued their Com­merce for the space of Thirty years. An ignorant Confessor perswades Mag­dalene that her Gallant was a Goblin, [Page 86] and obliges her to beg Absolution from Pope Paul the Third. Nevertheless it is impossible that it could be a Devil; for all Europe knows, and Cassiodorus Re­nius hath left on Record to Posterity, the Miracle that was daily done in fa­vour of that Holy Nun, which in ap­pearance would not have happened, if her commerce with the Gnome had been so devillish as the Venerable Con­fessor imagined. That Doctor, if I mistake not, would have boldly affirm­ed that the Sylph who immortalized himself with the young Gertrude, a Nun of the Monastery of Nazareth in the Diocess of Cologne, was some De­vil. Without doubt (said I) and I think so too. Ha! my Son (continued he laughing) the Devil is not unhappy then, in that he could entertain a Commerce of Gallantry with a Girl of Thirteen years of Age, and write to her the sweet Love-letters that were found in her Cabinet.

Believe, my Child, believe, that in the Region of Death the Devil hath sadder Imployments and more conform to the hatred which the God of Purity [Page 87] pursues him with: but thus men wilfully shut their eyes. We find, for instance in Titus Livius, that Romulus was the Son of Mars; the Wits say, that it is a Fable: the Divines, that he was the Son of a Devil: the Drolls, that Ma­dam Sylvia lost her Gloves, and that she would cover the shame of it, by say­ing that they were stollen from her by a God. We who know Nature, and who are called by God from that dark­ness to his mervellous light; we know, that that same pretended Mars was a Salamander, who taken with the young Sylvia, made her the Mother of great Romulus, the Hero, who having found­ed his stately City, was by his Father carried away in a Flaming Chariot, as Zoroaster was by Oromasis.

Another Salamander was the Father of Servius Paulus; Titus Livius says it was the God of Fire, deceived by the resemblance; and the ignorant have past the same Judgment on him as on the Father of Romulus. The famous Her­cules, and the invincible Alexander, were the Sons of the greatest of the Sylphs. The Historians, ignorant of [Page 88] that, have said that Jup [...]ter was their Father. They said true, for as you have been told, those Sylphs, Nymphs, and Salamanders, being reckoned Deities, the Historians, who believed them to be so, called all that were begotten by them the Children of Gods.

Such were the Divine Plato, the more Divine Apollonius Thianeus, Her­cules, Achilles, Sarpedon, Pius Aeneas, and renowned Melchisedeck; for do you know who was Melchisedecks Father? No really Sir (said I) for St. Paul knew it not. Nay say, that he would not tell (replied the Count) and that he was not permitted to reveal the Cabalistick My­steries; he well knew that the Father of Melchisedeck was a Sylph, and that that King of Salem was conceived in the Ark by the wife of Shem. The man­ner of that High-Priests sacrifising, was the same, which his Cousin Egeria taught King Numa, as well as the ado­ration of a Supream Deity without I­mage and Statue: by reason whereof the Romans sometime after falling into Idolatry, burnt the Holy Books of Nu­ma, which were dictated by Egeria. [Page 89] The first God of the Romans was the true God, they had true Sacrifice, they offered Bread and Wine to the Sove­reign Master of the World; but that was wholly perverted in succeeding Times; yet God, in acknowledgment of that Primitive Worship, gave that City, which had owned his Sovereignty, the Empire of the Universe. The same Sa­crifice which Melchisedeck........

I beg of you, Sir (said I, interrupting him) let us wave Melchisedeck, the Sylph that begot him, his Cousin Egeria, and the Sacrifice of Bread and Wine. These Arguments seem to me a little remote; and you would much oblige me, to tell me news of a fresher date; for I heard a Doctor say, who was asked what was become of that Satyre who appeared to St. Anthony, and whom you have called a Sylph; that all those Blades are dead now. And indeed it may very well be, since you acknowledge them to be mortal; and that we hear no news of them.

Now I pray God (replied the Count in a little heat) I pray God, who knows all things, that he would never know that unknowing man, who so sottishly de­cides [Page 90] what he knows not. Confound him and all such Coxcombs. Which way hath he learnt that the Elements are desert, and that all those mervellous people are annihilated? If he would have taken the pains to read a little Hi­story, and not like good Women, at­tribute to the Devil what-ever tran­scends the Chimerical Theory which he hath framed to himself of Nature, he would have found in all Times and Pla­ces, sufficient instances of what I have now told you.

What would your Doctor say to that Authentick Story which happened lately in Spain? A lovely Sylphide was belo­ved of a Spaniard, lived with him three years, had three fine Children to him, and then died. Will one say that it was a She-Devil? A learned An­swer indeed! by what Philosophy can the Devil form to himself the Body of a Woman, conceive, bring forth, and give suck? What proof is there in Scripture of that extravagant Power, which on this occasion your Divines are obliged to grant to the Devil? And what probable Reason can their weak [Page 91] Physicks furnish them with. The Jesuit Delrio, a Man of Sincerity and Candor, faithfully relates several such Adven­tures, and without perplexing himself with Physical Reasons, slips his Neck out of the Collar, by saying, That those Sylphides were Devils: So true it is, That your greatest Doctors know no more most times than silly Women! So true it is, That God loves to retire into his Cloudy Throne, and that con­densing the Darkness which incompasses his dreadful Majesty, he discovers not his Verities, but to such as are of an humble heart. Learn from the Sages to give the Devils no power in Nature, since the fatal Stone hath shut them up in the Bottomless Pit. Learn of Philo­sophers alwayes to search for Natural Causes in all extraordinary Emergents; and when Natural Causes fail, make your recourse to God and his holy Angels, but never to the Devils, who do no more but suffer: otherwise you will many times blaspheme before you are aware; and attribute to the Devil the most mervellous VVorks of Na­ture.

For Example, VVhen you are told that the Divine Apollonius Thianeus was conceived without the help of any Man, and that one of the highest Sa­lamanders descended to immortalize himself with his Mother; you'll say that that Salamander was a Devil, and you'll give the Devil the glory of the generation of one of the greatest Men that ever sprung from our Philosophi­cal Marriage-Beds.

But, Sir (said I, interrupting him) that same Apollonius is amongst us repu­ted to have been a great Sorcerer, and that is all the good that is said of him.

There is (replied the Count) one of the strangest effects of Ignorance and perverse Education; because one has heard his Nurse tell Tales of Sorcerers, what-ever comes to pass extraordinari­ly, must have the Devil for Author. It is in vain for the greatest Doctors to talk, we will never believe them, un­less they say as our Nurses say. Apollo­nius is not begotten of a Man, he un­derstands the Language of Birds, he is seen the same day in several places of the VVorld, he disappears before the [Page 93] Emperor Domitian, who would have used him ill: He raises a Maid by ver­tue of Onomancy: He says at Ephesus in an Assembly of all Asia, that at the very instant the Tyrant is killed at Rome. That Man is to be tried, the Nurse says he is a Sorcerer; St. Jerome and St. Ju­stin Martyr, say he was only a great Philosopher. Jerome, Justin, and we Cabalists, shall be Enthusiasts, and the little VVoman shall carry the day. Ha! Let the Ignorants perish in their Igno­rances; but for you, my Son, save your self from the Shipwrack.

VVhen you read that the Famous Merlin was born without the help of Man of a Nun, the Daughter of a King of Great Britain; and that he fore-told things future more clearly than Tyresia. Say not with the Vulgar, That he was the Son of an Incubus, seeing there ne­ver was any; nor, That he prophesied by the Black Art, seeing the Devil is the most ignorant of all Creatures; accord­ing to the holy Cabal. Say with the Sa­ges, That the British Princess was com­forted in her Solitude by a Sylph, who took pity on her; that he made it his business to [Page 94] divert her: that he knew how to please her, and that their Son Merlin was bred by the Sylph in all Sciences, and learned of him to do all the Mervels which are rela­ted in the Histories of England.

Neither offer that Affront to the Counts of Cleves, to say, That the De­vil is their Fore-father, and entertain a better opinion of the Sylph, who as History tells us, came to Cleves in a miraculous Ship drawn by a Swan, that was yoked to it with a Silver Chain. That Sylph having begot many Chil­dren upon the Heiress of Cleves, de­parted one day at Noon in his Aereal Ship, in the sight of all the people. Now what hurt hath he done your Doctors, that they set him up for a Devil?

But will you have so little regard to the honour of the House of Lusignan? and will you give your Counts of Poiti­ers a Diabolical Extraction? VVhat will you say of their famous Mother? I believe Sir (said I interrupting him) you are about to tell me Tales of Melu­sina. Ha! (replied he) if you deny me the History of Melusina, I give you over for lost: but if you deny it, we must [Page 95] burn the Books of great Paracelsus, who [...]n five or six different places maintains that Melusina was a Nymph; and you must give the lie to your Historians, who say that since her death, or rather since she vanished out of her Husbands [...]ight, she hath never failed (whensoever [...]her Off-spring were threatned with any misfortune, or any King of France was to die by an extraordinary death) to appear in Mourning upon the great Tower of the Castle of Lusignan which she built. You would have a quarrel with all that are descended from that Nymph, or that are allied to that House, if you should obstinately maintain it was the Devil.

Do ye think, Sir (said I) that these Lords like best to be descended from Sylphs? They would without doubt like it best (repl ed he) if they knew what I tell you, and they would reckon those extraordi­nary procreations to be a great honour. They would know, if they had a glimpse of the Cabal, that that kind of gene­ [...]ation being more suitable to the way that God in the beginning intended men should be multiplied; the Children that [Page 96] spring from it are happier, more valiant, wise, renowned, and more blessed of God. Is it not more glorious for those illu­strious Men to be descended from so perfect, wise, and powerful Creatures, than from some nasty Goblin, or infa­mous Asmodeus?

Sir (said I) our Divines are far from saying that the Devil is the Father of a [...] those who come into the World, when it is not known who begot them. They ac­knowledge the Devil to be a Spirit, and that so he cannot generate. Gregory o [...] Nice (replied the Count) says not so, for he holds that the Devils multipli'd among themselves, as Men do. We are not of his Opinion (answered I) but it comes to pass (say our Doctors.....) Ha! say not (said the Count interrupting me,) say not, what they say, else you'l [...] speak as they do, a very foul and ob­scene impertinency. What abominable shift have they found there? It is strang [...] how they have all unanimously im­braced that Pollution, and placed lit­tle Goblins in ambuscado, to make ad­vantage of the idle Brutality of solitary Persons, and thereby to hatch thos [...] [Page 97] miraculous Men, whose illustrious me­mory they stain by so base a Conception. Do they call that to play the Philosophers? [...]s it beseeming the Majesty of God, to [...]ay that he does so far comply with the Devil, as to favour such abominations, to [...]rant them the Blessing of Fruitfulness, [...]hich he hath denied to Saints, and to [...]ward those Impurities by ereating for [...]ch embryo's of Iniquity, more Heroick Souls, than for those who have been be­ [...]tten in the Chastity of a lawful Mar­ [...]age? Is it be-fitting Religion, to say as our Doctors do, that the Devil by that [...]etestable Ar [...]ifice can make a Maid with­ [...]hild in her sleep without hurting her Vir­ [...]nity; which is as absurd as the Story that Thomas Aquinas (other-ways a very solid [...]uthor, and who understood a little of the [...]abal) forgot himself so far, as to relate his sixth Quodlibet, of a Maid lying [...]ith her Father, to whom he makes the [...]ne accident happen, that befell the [...]aughter of Jeremiah (as some heretical [...]abins say) who make her to have con­ [...]ived the great Cabalist Ben Syrah, by [...]tring into the Bath after the Prophet, are swear that that impertinency hath [...]n invented by some.....

If I durst interrupt your Declamation, Sir, (said I) I would confess that it were to be wished that our Doctors had ima­gined some Solution, which might not have been so offensive to chaste Ears, such as yours; or else they should have absolutely denied the instances on which the question is grounded.

An excellent expedient (replied the Count) fie, fie! to deny evident truths: put your self in the place of a Doctor with a Hood) and suppose that the blessed Danhuzerus came to you as to the Ora­cle of his Religion....

As he was saying so, a Lackey came to acquaint me that a Young Lord was com­ing to see me. I will not be seen by him (said the Count) I beg your Pardon Sir (said I) you well perceive by that Lord [...] Name that I cannot deny my self: take the pains then to go into that Closet. Tha [...] is needless (said he) I'll go make m [...] self invisible. Ha! Sir (cried I) [...] Devilry (if you please) I like not jesting with such edged Tools. Strange Igno­rance (said the Count laughing and shrug­ [...] up his Shoulders) not to know tha [...] [...]o become invisible, there is no more [Page 99] requisite but to put the contrary of the Light before ones self. With that he went into the Closet) and at the same time the Young Lord came into my Chamber: I beg his pardon if I talked not to him of my Adventure.

The Fifth Conference about Secret Sciences.

THe great Lord being gone, as I came back from waiting on him out, I found the Count of Gabalis in my Cham­ber. It is great pity (said he) that the lofty Lord who has just now been gone, shall one day be one of the 72 Princes of the Sanhedrin of the New Law; for were it not for that, he would prove a great Subject for the Secret Cabal; he is a Man of a deep reach, a clear, vast, sublime, and daring Wit; there is the figure of Geomancy that I cast for him while ye were in Discourse toge­ther. I never saw more happy points, [Page 100] and which denoted so noble a Soul; look to thatTerms of Geomancy, Mother, what magnanimity she gives him. ThatTerms of Geomancy, Daughter, shall procure him the Purple. I am vexed at her, and Fortune too, because they deprive Philosophy of a Subject that perhaps might surpass you. But where were we when he came?

You talked to me, Sir, (replied I) of a Saint that I never saw in the Roman Calender, I think you called him Danhu­zerus: Ha! I remember (answered he) I bid you put your self in the place of one of your Doctors, and suppose that the blessed Danhuzerus came to open his Conscience to you, and told you.

Sir, the fame of your knowledge hath brought me hither from beyond the Alpes; I have a little scruple that pinches me. In a Mountain of Italy there is a Nymph keeps her Court; a thousand Nymphs as lovely almost as her self, wait upon her. Many hand­some, learned, and civil Gentlemen, come thither from all parts of the habitable World; they love those [Page 101] Nymphs, and are beloved of them; there they lead the sweetest life imagi­nable; they beget most lovely Children on those whom they love; they adore the Living God, they wrong no Body, and they hope for immortality. As I was one day walking upon that Moun­tain, I pleased the Nymph Queen, she made her self visible, and shew'd me her charming Court. The Sages per­ceiving that she loved me, respected me almost as their Prince; they ex­horted me to yield to the Sighs and Beauty of the Nymph; she her self told me her Sufferings, and omitted nothing that might affect my Heart; and at length told me, that she must die if I would not love her: and that if I loved her, she would be indebted to me for her Immortality. The Reasonings of those Learned Men convinced my mind, and the charms of the Nymph won my heart; I love her, and have very hopeful Children by her; but in the midst of my Felicity, I am sometimes troubled by calling to mind that the Church of Rome perhaps approves not too well of this. I came to you, Sir, to consult, [Page 102] what that Nymph is, those Sages and Children, and in what state my Con­science is? There! Master Doctor what Answer would you make to Lord Dan­huzerus?

I would tell him (answered I) with all the respect that I owe you, Seigneur Dan­huzerus you are a little phanatical; or else your Vision is an Inchantment; your Children and Mistriss are Hobgoblins; your Sages are Fools, and your Conscience is seared.

With that answer (my Son) you may deserve a Doctors Hood, but you'll never merit to be re [...]d amongst us (replied the Count fetching a deep sigh) there is the barbarous Disposition of all the Doctors now a days. A poor Sylph dares not shew himself but he is imme­diately taken for a Goblin; a Nymph must not endeavour Immortality un­less she pass for an impure Apparition; and a Salamander dares not appear for fear of being taken for a Devil, and the pure Flamet whereof he is com­posed, for the Fire of Hell that never leaves him. It is to much purpose for them, that they may dispel those in­jurious suspitions, to make the sign of [Page 103] the Cross when they appear, bow the Knee at the Divine Names, yea, and pronounce them with reverence. These are vain cautions, they cannot obtain that Men would not repute them the Enemies of God, whom they more re­ligiously adore than they that flee from them.

In earnest, Sir, (said I) do you be­lieve the Sylphs to be very devote? Most devote (answered he) and most zea­lous for a Deity. The excellent Dis­courses they make us upon the Divine Essence, and their admirable Prayers edifie us exceedingly. Have they Prayers also (said I) I would willingly have one of them? It is easie to satisfie you (re­plied he) and to the end I may not re­late one that may be suspected, or that you may imagine fra [...]'d by my self; listen to that which the Salaman­der, who gave responses in the Tem­ple of Delphos, taught the Pagans, and is related by Porphyrius; it contains sublime Theology; and by it you'll see that it was no fault of those wise Crea­tures, if the World adored not the true God.

What say ye now to that Prayer of the Salamanders? Is it not very Learned, very Sublime and very Devote? And besides very Obscure too (answered I) I heard a Preacher paraphrase upon it, who from thence proved that the Devil amongst his other Vices, is a notorious great Hypo­crite. Ho! (cried the Count) what re­medy have ye then poor Elementary People? ye speak astonishingly of the nature of God, the Father, Son, and Holy Ghost, of assistent intelligences, of the Angels and Heavens. Ye make admirable Prayers, and teach them to [Page 107] Men; and when all is done, ye are but hypocritical Goblins!

Sir (said I interrupting him) I like not at all the Apostrophies you use to those People. Well, well, my Son (replied he) be not afraid that I call them: but let not your weakness so far work upon you at least, as for the future to won­der that you see not so many instances as you would of their Alliance with Men. Alas! Where is that Woman whose imagination your Doctors have not spoiled, who reflects not on that commerce with Horrour, and who would not quake at the aspect of a Sylph? Where is the Man that flies not from the sight of them, if he incline a little to be good? Do we but very seldom find an Honest Man that desires their Familiarity? And do any but the De­bauched, Covetous, Ambitious and Cheats, covet that Honour, which they shall never have though (VIVE DIEƲ) because the fear of the Lord is the beginning of Wisdom.

What becomes then (said I) of all those People volant; seeing Honest Men are now so prejudiced against them? Ho! the Arm [Page 108] of God (said he) is not shortned, and the Devil reaps not all the profit which he hoped from the Ignorance and Error that he hath spread abroad to their prejudice; for besides that the Philosophers, who are numerous, re­medy it as much as they can, by whol­ly renouncing Women: God has per­mitted these People to use all the in­nocent Arts they can devise for conver­sing with Men without their knowledge. What d'ye tell me, Sir (cried I) I tell you the truth (continued he) Do you believe that a Dog can have Children by a Woman? No (answered I) And an Ape (added he?) Neither (replied I.) And a Bear (continued he?) Neither Dog, Bear, nor Ape, (said I) it is with­out doubt impossible; it is contrary to Na­ture, Reason, and Common Sense. Good (said the Count) but are not the Kings of the Goths sprung from a Bear and a Swedish Princess? History says so. It is true (replied I) And the Pegusians and Syonians of the Indies (answered he) are they not begotten by a Dog upon a Woman? I have heard that also (said I.) And that Portuguese Woman (con­tinued [Page 109] he) who being exposed on a de­sert Island, had Children by a great Baboon? Our Divines (said I) answer to that Sir) that the Devil putting him­self into the shape of those Beasts.... You are again about to alledge to me (said the Count interrupting me) the sordid imaginations of your Authors. Under­stand then once for all, that the Sylphs perceiving that they are taken for De­vils when they appear in Humane shape, that they may lessen the Aversion which People have to them; take the shape of those Animals, and so accommodate themselves to the whimsical weakness of Women, who would have a lovely Sylph in Horrour, and are not startled at a Dog or Monkey. I could tell you many little stories of the Ladies Lap-dogs, with some Virgins in the World; but that I have a greater Secret to im­part to you.

Know (my Son) that such an one believes himself to be the Son of a Man, who is the Son of a Sylph. Such a Man thinks he is with his Wife, who una­wares is immortalising a Nymph. A Wife thinks she has her Husband in her [Page 110] Arms, who is imbracing a Salamander; and such a Maid would swear when she awakes that she is a Virgin, who in her sleep hath had the honour she dreamt not of. So the Devil and the Ignorant are equally abused.

How! (said I) could not the Devil by awaking that sleeping Maid hinder the Sa­lamander from becoming immortal? He could (replied the Count) if the Sages took not a care of that; but we teach all those People the way of binding the Devils, and of opposing their Attempts. Did I not tell you t'other day that the Sylphs and other Elementary Lords are too happy that we are pleased to in­struct them in the Cabal. Were it not for us the Devil their great Enemy would exceedingly disturb them, and they would find it hard to immorta­lize themselves without the privacy of Maids.

I cannot sufficiently admire (replied I) the profound ignorance, wherein we live; we believe that the Powers of the Air help the [...]morous sometimes to the accomplish­ment of their desires. The matter is quite otherways then; for the powers of the Air [Page 111] want the assistance of Men in the prosecu­tion of their loves. You have hit it, my Son (continued the Count) the Sage brings succour to those poor people, who without him are too wretched and weak to resist the Devil; but truly when a Sylph hath learnt from us Ca­balistically to pronounce the powerful name NEHMAHMIAH, and to joyn it in form with the delicious name ELIAEL; all the powers of dark­ness betake them to their Heels, and the Sylphs peaceable injoys the beloved Object.

Thus was immortalized the ingenious Sylph, who took the shape of the Lover of a Young Lady of Seville; its a known History. The Young Spanish Lady was Beautiful, but as cruel as fair. A Gen­tleman of Castile, who loved her in vain, resolved one morning to be gone without taking leave, and to travel until he were cured of his fruitless passion. A Sylph finding the fair one to his mind, thought it best to nick the time, and arming himself with the Directions that he had from one of us, to defend himself a­gainst the Crosses, that the Devil, envi­ous [Page 112] of his happiness might raise to him; he goes and visits the Lady under the disguise of the absent Lover; he com­plains, he sighs, and is rejected. He urges, solicites, and perseveres: After some months he wins upon her, gains her Love, perswades her, and at length is made happy. Their Amours are fruit­ful by a Son, who was secretly born without the knowledge of the Parents, being concealed by the skill of the Aere­al Gallant. Their Love continues and is blessed with a second Conception. In the mean time the Gentleman cured by absence, returns to Seville, and being impatient to see his cruel Mistriss, goes with all speed to tell her, that now at length he is in a condition not to dis­please her; and that he is come to ac­quaint her that he loves her no more.

Imagine but with your self the asto­nishment of the Young Lady, her An­swer, her Tears, Reproaches, and all their surprising Conference. She main­tains that she hath yielded to his will; he denies it; that their Child is in such a place, that he is the Father of ano­ther in her Womb; he obstinately dis­owns [Page 113] all. She is comfortless, tears her Hair; the Parents come running at her cries; the desperate Lover persists in her Complaints, and invectives; it is proved that the Gentleman was ab­sent for two years; they search for the first Child and find it, and the second was born at the time.

And what part acted the Aereal Gallant (said I interrupting him) all this while? I well perceive (answered the Count) that you think, he did ill in abandon­ing his Mistriss to the rigour of her Pa­rents, or the fury of the Inquisition: bu he had reason to complain of her, she was not devote enough; for when these Gentlemen immortalize them­selves, they labour seriously, and live with much sanctity, that they may not lose the right that they have acquired to the chief good. And so they will have the person to whom they are al­lied, lead an exemplary Life; as is to be seen in the famous Adventure of a Young Lord of Bavaria.

He was over-whelmed with grief for the loss of his Wife whom he passion­ately loved. A Sylphide was advised by [Page 114] one of our Sages to take the shape of that Woman; she took his Counsel, and went and presented her self to the young Mourner, saying, that God had raised her again to comfort him in his extream affliction. They lived many years together, and had very lovely Children; but this young Lord was not so good a man as to retain the wise Sylphide, he swore and talked Baudy. She often admonished him; but finding that her Admonitions were in vain, one day she evanished, leaving him onely her Coats, and sorrow that he had not followed her holy Counsels. So that you see, my Son, that the Sylphs have rea­son sometimes to disappear; and you perceive that the Devil cannot hinder, no more than the Capricious Whim­sies of your Divines, but that the Peo­ple of the Elements successfully endea­vour their immortality when they are assisted by some one or other of our Sages.

But really and in good truth, Sir (re­plied I) are you perswaded that the De­vil is so great an Enemy to those De­bauchers of Young Maids? A mortal Ene­my [Page 115] (said the Count) and especially to the Nymphs, Sylphs, and Salamanders. For as for the Gnomes, he does not hate them so much, for, as I think I told you, these Gnomes terrified at the houling of the Devils which they hear in the Center of the Earth, chuse ra­ther to continue mortal than to run the risk of being so tormented, if they acquired immortality. Hence it is that the Gnomes have pretty good Com­merce with their Neighbours the Devils. These perswade the Gnomes, naturally very kind to men, that it is great ser­vice done to men, and a deliverance from a great danger, to oblige them to renounce their immortality; for that end they ingage to furnish him, whom they can perswade to that renunciati­on, with as much money as he shall please to ask, to avert the dangers that may threaten his Life during a certain space of time, or what other condition; whicn he who makes that accursed com­pact shall please: so the Devil, wicked Rogue as he is, by the meditaion of that Gnome, makes the Soul of that Man become mortal, and deprives it of a right to Life eternal.

How, Sir (cried I) are not these Com­pacts whereof Demonographers relate so ma­ny examples, in your opinion then, made with the Devil? No sure (replied the Count) hath not the Prince of the World been cast out? Is not he shut up? Is not he bound? Is he not the Caput Mortuum, and terra damnata, which hath sunk to the bottom of the operation of the Su­pream and Architypical Stagyrist? Can [...]e ascend unto the Region of Light, and spread his concentrated darkness there? He can do nothing against Man. He can onely inspire into the Gnomes his Neighbours, to come and make such Propositions to those whom he fears most will be saved; to the end their Soul may die with their Body.

According to your Doctrine then (added I) these Souls die? They die, Child (an­swered he) because their Soul dies with the Body. They come off on very easie terms then (replied I) and are very lightly punished for so enormous a Crime as the renouncing of their Baptism, and the death of their Saviour.

Call you that (said the Count) a slight punishment to enter into the dark Abyss [Page 117] of Nothing? Know that this is a great­er punishment than to be damned; that there remains some mercy still in the Ju­stice which God exercises against the sinners in Hell; and that is great favour that they are not consumed by the Fire that burns them. Non-entity is a great­er evil than Hell; and that is it which the Sages preach to the Gnomes, when they call them together to make known to them the wrong they do in prefer­ring Death to Immortality, and the A­byss of Nothing to the hope of a Blessed Eternity, which they might have a right to possess, if they would ally themselves to Men, without exacting from them those Criminal Renunciati­ons. Some of them believe us, and we marry them to our Daughters.

Ye preach a Gospel then to the Subter­ranean people, Sir (said I.) Why not (replied he) we are their Doctors, as well as of the people of the Fire, Air, and Water, and Philosophical Charity is indifferently diffused on all those Chil­dren of God, as they are more subtile, and more knowing than the ordinary sort of Men; so are they more docile [Page 118] and capable of Instruction; and they li­sten to Divine Truths with a respect that ravishes us.

It must indeed be rav shing (cried I laughing) to see a Caballist in a Pulpit holding forth to these Gentlemen. You shall have the pleasure; my Son, when you will (said the Count) and if you please Ill call them together this Even­ing, and preach to them about Mid­night. At Midnight (cried I) I have been told that that is the hour of Sabat, or the Devils Night Rendezvous. The Count fell a laughing; You put me in mind (said he) of the Fopperies that are re­counted by Demonographers concern­ing their imaginary Sabbat. I wish also for the rarity of the thing, that you be­lieved them likewise. Ha! as to the Tales of the Sabbat (replied I) I do as­sure you I believe not one word of it.

You do well, my Son (said he) for once more, the Devil hath no power so to play upon Mankind, nor to converse with men; far less to make himself be adored by them, as the Inquisitors be­lieve. The occasion of this popular re­port, is, because the Sages, as I have [Page 119] just now told you, assemble the Inha­bitants of the Elements, to preach to [...]hem their Mysteries and Morality; and seeing it happens commonly that some Gnome is cured of his gross Error, con­ceives the horror of Non-entity, and consents to be immortalized; we give him a Maid, marry him, and celebrate the Wedding with all the rejoycing that the Conquest we have made does re­quire: These are the Dances and Shouts of Joy, which Aristottle says were heard in some Islands where no Body was seen however. The great Orpheus was the first that called together the Subterra­nean People, at his first meeting Sebasi­ [...]s the ancientest of the Gnomes, was immortalized; and from that Sebasius the Assembly had its name, in which the Sages directed their Speech to him so long as he lived; as appears in the Hymns of the Divine Orpheus. The ignorant have confounded things, and have taken oc­casion thereupon to tell a thousand im­pertinencies, and to decrie an Assem­bly which we only summon for the glo­ry of the Supream Being. I could never have imagined (said I) that the night Sa­bat [Page 120] was an Assembly of Devotion. It is though, a most holy and Cabalistick one (replied he) which the World will not ea­sily be perswaded of: But such is the deplorable ignorance of this unjust Age, men are infatuated with a popular opi­nion, and will not be undeceived. It is in vain for the Sages to speak, Fools are better believed. It is in vain for a Phi­losopher evidently to demonstrate the Falsity of the Notions that Men have framed to themselves, and give evident proofs to the contrary; let him use what Experiment and solid Reason he can: If a man in a Hood appear, who will un­dertake to falsifie it; Experience and Demonstration are baffled, and Truth cannot again recover its right. Men believe this Hood more than their own Eyes. There hath been a memorable instance of this Popular Infatuation in your own France.

The Famous Cabalist Zedechias had a mind, in the Reign of your King Pepin, to convince the World that the Elements were inhabited by all those People, whose Nature I have already described to you. The Expedient he conceited, [Page 121] was to advise the Sylphs to shew them­selves publickly in the Air; they did it with great Pomp and Magnificence. These admirable Creatures were seen in the Air in Humane Shape, sometimes in Battel Array, marching in good Or­der, standing to their Arms, or encam­ped under rich Pavillions: sometimes in a Fleet of Aereal Ships of an admirable Build, which sailed with gentle Zephirs. What became of it? Do you think that the ignorant Age fell to reason on the Nature of those marvellous Spectacles? No such matter. The People believed at first that they were Sorcerers, who had got into the Air, to raise Tempests there, and to showre down Hail upon their Crops. The Learned Divines and Lawyers were quickly of the Opinion of the People, the Emperour believed it also; and that ridiculous Notion pre­vailed so far, that the Wise Charlemaigne, and after him Lewis the Debonaire, im­posed heavy punishments upon all those pretended Tyrants of the Air. This you may see in the First Chapter of the Ca­pitular Decrees of those two Empe­rours.

The Sylphs perceiving that the Peo­ple, Pedants, and the Crowned Heads themselves, conspired thus against them, resolved that they might make them lose the bad Opinion which they had of their innocent Fleet, to carry away men from all parts, to shew them their Fair Women, their Republick, & Govern­ment, and then to drop them in several places of the World. They did as they projected, the People seeing Men de­scend, came running from all parts, pos­sessed with an Opinion that they were Sorcerers, who detached themselves from their Companions, that they might poison the Fruits and the Waters; and according to the rage that is inspired by such imaginations, they dragged the poor innocent men to punishment. It is incredible what a vast number of them perished by Fire and Water in this King­dom.

One day amongst the rest it happened at Lyons, that three Men and a Woman descended in those Aereal Ships; the whole City gather about them, cry they are Magicians, and that Grimoald [...] of Benevent, the Enemy of Charle­maigne, [Page 123] sent them to destroy the Crops of France. It was to no purpose for the four Innocents to say for their justifi­cation, that they were of the same Countrey; that they were lately carri­ed way by miraculous men, who shew­ed them unheard of Wonders, and prayed them to relate them. The infa­tuated People, will not hear their De­fence; but was going to throw them in­to the Fire, when the good man Ago­bard Bishop of Lyons, who whil'st he was a Monk, had obtained great Au­thority in that City, came running upon the News; and having heard the Peoples Accusation, and the Defence of the Accused, gravely pronounced that both were false. That it was not true that these Men came down out of the Air, and that what they affirmed to have seen there, was absolutely im­possible.

The People believed what good Fa­ther Agobard said, better than their own Eyes; was pacified, set at liberty the four Ambassadors of the Sylphs, and received with admiration the Book which Agobard wrote to confirm the [Page 124] Sentence he had pronounced. Thus was the Testimony of these four Witnes­ses made frivolous.

In the mean time, seeing they escaped punishment, they were free to relate what they had seen; which was not al­together fruitless: for if you remember the Age of Charlemaigne abounded in Heroick Men. And this is a sign that the Woman who had been with the Sylphs, obtained Credit amongst the Ladies of those Times; and that by the grace of God many Sylphs were immortali­zed, many Sylphides became likewise Immortal, by the relation that these three Men gave of their Beauty; which obliged the people of that Age to apply themselves a little to Philosophy; and from thence have come all the Stories of Fairies which you find in the amo­rous Legends of the Age of Charle­maigne, and the succeeding. And these pretended Fairies were nothing else but Sylphides and Nymphs. Have you read the Stories of those Heroes and Fairies? No, Sir (said I.)

I am sorry for that (replied he) for they would have given you some Noti­on [Page 125] of the State to which the Sages are resolved one day to reduce the World. Those Heroick Men, those Loves of Nymphs, those Journeys to the Earth­ly Paradice, those Palaces and Inchant­ed Groves, and all those Charming Ad­ventures, are but a weak Emblem of the Life that the Sages leads, and what the World shall be, when Wisdom by their means shall reign therein▪ There shall be none but Heroes in it; the least of our Children shall have the might of Z [...]roaster, Apollonius, or Melchsedec; and most part of them shall be accom­plished as the Children that Adam would have begotten on Eve, had he not sinned with her.

Did you not tell me, Sir (said I inter­rupting him) that it was not the will of God that Adam and Eve should have had Children; and that Eve should have given her self only to Sylphs or Salamanders? It is true (said the Count) they should not have procreated the way they did. Your Cabal Sir (continued I) furnishes Man and Woman then with an Invention of Begetting Children after another man­ner than the common Method. Assuredly [Page 126] replied he.) Good now, pray teach me that, Sir (answered I.) You shall not know it too day, if you please (said he laughing) I'll revenge the Quarrel of the people of the Elements, because you have made so much difficulty to un­deceive your self of their pretended De­vilry. I make no question but your pannick fears are now over. I leave you therefore, that you may have time to meditate and deliberate in the pre­sence of God, to which kind of Ele­mentary Substances it will be most for his glory and your honour, that you bestow a share of your Immortality.

In the mean time I'll go recollect my self a little, for the Discourse that you have put me upon making this night, to the Gnomes. Go (said I) explain to them some Chapter of Averroes? I be­lieve (said the Count) I may very well have a little touch at that; for I have a Design to preach to them the Excel­lency of Man, that I may work upon them to court our Alliance. And after Aristotle Averroes holds two things which it is fit I should illustrate; the one concerning the Nature of the Mind, and [Page 127] the other about the Chief Good: He says, That there is but one created Mind, which is the Image of the uncreated; and that that Mind alone is sufficient for all Men. And as to the Chief Good, A­verroes says, It consists in the Conversati­on with Angels; which is not Cabali­stick enough: For Man even in this life is created for the Enjoyment of God, as you shall one day know, and find by Experience, when you are listed among the Sages.

Thus ended the Conference of the Count of Gabalis. He return­ed next day, and brought me the Discourse that he made to the Sub­terranean People: It is a wonder­ful Piece. I would publish it, with a Continuation of the Con­ferences that a Vice-Countess and I had with that Great Man, were I sure that all my Readers had right thoughts, and would not take it amiss that I make my self merry with Fools. If I perceive [Page 126] that my Book is permitted to do the good that it may produce, and that I be not unjustly suspe­cted to commend Secret Sciences, under pretext of making them ri­diculous; I shall continue to please my self with my Count; and may suddenly publish another Tome.