Chapter 6 No.6

Gabalis: or the Extravagant Mysteries of the Cabalists.

On a former page we referred to a book which at one time achieved considerable notoriety under the title of "Count Gabalis; or the Extravagant mysteries of the Cabalists," the following extract will show the nature of the work and no doubt prove interesting.

Count Gabalis: or the Extravagant Mysteries of the Gabalists, or, Rosy-crucians Exposed in Five Pleasant Discourses on the Secret Sciences.

Discourse the First.

God rest the soul of Monsieur the Count of Gabalis! who as they write me news, is lately dead of an Apoplexy. Now the Cabalists will not fail to say, that this kind of Death is ordinary to those who imprudently manage the Secrets of the Sages; and that since the Blessed Ramundus Lullius has pronounced the sentence in his last Will and Testament, a destroying Angel has ever been ready to strangle in a moment, all those who have indiscreetly revealed the Philosophick Mysteries.

But let them not so rashly condemn this Wise Man, without having better information of his conduct. 'Tis true he has discovered all to me; but not without all the Cabalistick Circumspectious requisite. I must do him the right, in giving this testimony to his memory, that he was a great Zealot for the religion of his fathers, the Philosophers; and that he would have suffered the flames, rather than have profaned the Sanctity of it, by disclosing it to any unworthy Prince, to any ambitious person, or to one that was incontinent; three sorts of people, excommunicated in all ages by the wise. By good fortune I am no Prince; I have little Ambition; and by the Sequel of this discourse, it may be seen that I have a little more Chastity than a Sage needs have. I am endued with a Docible Wit; curious of knowledge, and Bold enough: I want but a little Melancholy to make all those who would blame the Count of Gabalis, confess that he needed not have concealed any thing from me, in regard I was a Subject proper enough for the Secret Sciences. It is true that without Melancholy, no great progress can be made therein: but this little stock of it that I have, was enough to make me not to be rejected by them. You (has he said a hundred times to one) have Saturn in an Angle, in his House, and Retrograde; you cannot fail, one of these days, of being as Melancholy as a Sage ought to be: for the wisest of all men (as we know in the Cabal) had, as you have, Jupiter in the Ascendant. And yet, it was never observed, that he ever so much as once laughed, in all his life time, so powerful was his Saturn in him, though it was certainly weaker than yours.

'Tis then my Saturn, and not Monsieur the Count of Gabalis that the Virtuoso must quarrel with, if I affect more the Divulging of there Secrets, than the practising of them. If the Stars do not their duty, the Count is not in the fault, and if I have not a soul great enough to attempt to become Master of Nature, to turn the Elements upside down, to entertain the Supreme Intelligences, to command the Demons, to beget Giants, to create New Worlds, to speak to God in his High Throne, and to oblige the Cherubin, which defends the entrance of Paradise, to let me come in, and take two or three turns in his Walks; 'tis me that they must blame more or less: they must not for this insult over the memory of this Rare Man; and say that he is dead, for having blabbed all things to me. Is it impossible that amongst the wandering spirits he may not have been worsted in a conflict with some undocible Hobgoblin? Perchance he is not dead, but in appearance; following the custom of the Philosophers, who seem to Dye in one place, and transport themselves to another. Be it how it will, I can never believe, that the Manner wherewith he entrusted his Treasures to me, merited any punishment. You shall see how all things passed.

Common sense having always made me suspect that there was a great deal of Emptiness in all that which they call Secret Science, I was never tempted to lose so much time, as to turn over the leaves of those books which treat of them: but yet not finding it reasonable to condemn without knowing why, all those addicting themselves thereto, who otherwise are wise persons, very learned for the most part, and eminent both for the Gown and Sword. I took up a resolution (that I might avoid being unjust, and wearying myself with tedious reading) of feigning myself a great devotee to those sciences, amongst all those, whom I could learn were of that Gang. I had quickly better success than I could possibly hope for. Since all these gentlemen, how mysterious and how reserved soever they may seem to be, desire nothing more, than to vent their imaginations, and the new discoveries which they pretend to have made in Nature. In a few dayes I was the Confident of the most considerable amongst them, and had every day one or other of them in my study, which I had on purpose garnished with their most phantastick authors. There was never a learned Virtuoso of this kind, but I had correspondence with him. In a word, for my Zeal to this science, I quickly found that I was well approved by all. I had for my companions, Princes, Great Lords, Gown-men, Handsome Ladies, and Unhandsome too; Doctors, Prelates, Fryars, Nuns: in fine People of all Ranks and Qualities. Some of them were for converse with Angels, others with Devils, others with their Genius, others with Incubus's; some addicted themselves to the cure of diseases, some to Star-gazing, some to the secrets of Divinity, and almost all to the Philosopher's stone.

They all agreed, that these grand secrets, and especially the Philosopher's stone, were hardly to be found out, and that but very few do attain to them, but they had all in particular, a very good opinion of themselves, to believe that they were of the number of the Elect. By good luck, with infinite impatiency, the most considerable of them expected at this time, the arrival of a lord, who was a great Cabalist, and whose Estate lyes upon the frontiers of Poland. He had promised by letters to the children of Philosophy in Paris to come and visit them; and so to pass from France into England. I had a Commission to write an answer to this great man: I sent him the scheme of my Nativity, that he might judge if I were capable of aspiring to the supreme wisdom. My scheme and my letter were so happy to oblige him to do me the honour of answering me; that I should be one of the first that he would see at Paris; and that, if Heaven did not oppose, there should be nothing wanting in him to introduce me into the Society of the Wise.

In the well management of my good fortune, I entertain a regular correspondence with the illustrious German: I propose to him, from time to time, great doubts, as well grounded as I could, concerning the Harmony of the World, the Numbers of Pythagoras, the Revelations of St. John, and the first chapter of Genesis. The greatness of the matter ravished him! He writ to me unheard of Wonders; and I plainly saw that I had to deal with a man of a most vigorous and most copious imagination. I was astonished one remarkable day, when I saw a man come in a most excellent Mien, who, saluting me gravely, said to me in the French tongue, but in the accents of a foreigner: Adore my son; Adore the most glorious and great God of the Sages and let not thyself be puffed up with pride, that he sends to thee one of the children of Wisdom to constitute thee a fellow of their society, and make thee partaker of the wonders of his Omnipotency.

This strange manner of salutation, did upon the sudden surprise me, and I began, at first, to question, whether or no it might not be some apparition: nevertheless, recovering my spirits the best I could, and looking upon him as civilly as the little fear I was seized with, could permit me, Whatever you be (said I to him) whose Complement savours not of this world, you do me a great honour in making me this visit. But I beseech you, if you please, before I worship this God of the Sages, let me know of what God and what Sages you speak. Do me the favour to sit down on this chair and give yourself the trouble to tell me, what this God is, and what these Sages, this Company, these Wonders of Omnipotency, and after or before all this, what kind of creature I have the honour to speak to.

Sir, you receive me most Sage-like (said he, smiling, and taking the chair which I presented him) you desire me on a sudden to explain things to you, which, if you please, I shall not resolve to-day. The Complement which I made you, are the words which the Sages use at first, to those to whom they purpose to open their hearts and to discover their mysteries. I had thought that being so wise as you seemed to me in your letters, this salutation would not have been unknown to you, and that it would be the most pleasing Complement that could be made you by the Count of Gabalis.

Ah! Sir (cried I, remembering that I had a ticklish game to play) how shall I render myself worthy of so much goodness? Is it possible that the excellentest of all men should be in my study? that the great Gabalis should honour me with his visit?

I am the least of the Sages (replied he, with a serious look) and God, who dispenses the beams of his wisdom by weight and measure, as his sovereignty pleases, has given me but a small talent, in comparison of that which I admire in my fellows. I hope that you may equal them, one day; if I durst judge of it by the scheme of your nativity, which you did me the honour to send me: but you give me cause to complain of you, Sir (added he, smiling) in taking me even now for a Spirit. Not for a Spirit, (said I to him) but I protest to you, Sir, that calling to my remembrance on a sudden, what Cardan relates of his father; that being one day in his study, he was visited by unknown persons, cloathed in divers colours; who entertained him in a pleasant discourse concerning their nature and employment. I understand you (interrupted the Count), they were Sylphes, of which I shall talk to you hereafter: they are a kind of Aerial substances; who sometimes come to consult the Sages concerning the books of Averroes, which they do not well understand. Cardan was a coxcomb, for publishing that amongst his subtilties: he had found those memories amongst his father's papers, who was one of us, and who seeing that his son was naturally a babbler, would teach him nothing of what was most considerable; but let him puzzle his brains in Astrology, by which he was not cunning enough to prevent his sons being hanged. This ass was the cause of your doing me the injury to take me for a Sylphe. Injury (replied I!) Why, Sir, should I be so unfortunate to-I am not angry at it (interrupted he) since you are not obliged to know beforehand, that all these elementary spirits are our disciples; for they are most happy, when we will stoop so low, as to instruct them; and the least of our Sages is more knowing than all those little gentlemen. But we shall talk more at large of this, some more convenient time; it is sufficient for me to-day, that I have had the satisfaction to see you. Endeavour, my son, to make yourself worthy of receiving the Cabalistical Illuminations: the hour of your regeneration is come; the fault is your own, if you become not a new creature. He went out of my study, and I complained of his short visit, as I waited on him back, that he had the cruelty to leave me so quickly, after he had let me be so happy, as to have a glimpse of his light. But having assured me with a grand grace that I should lose nothing by this sudden departure, he got up into his coach, and left me in a surprise which I am not able to express. I could not believe my own eyes, nor my own ears: I'm sure (said I) that this is a man of great quality; that he hath an estate of five thousand pounds a year, besides he appears very accomplished. Is it possible that he can thus suffer himself to be filled with these fooleries? He has talked to me of these Sylphes with great earnestnes: should he prove a sorcerer in the upshot? and should I have been deceived till now, in believing that there were no such things? But suppose he was a Sorcerer, are there also some of them so devout as this man appears to be?

The Count was pleased to allow me all the night in Prayer, and in the morning by break of day, he acquainted me with a note that he would come to my house by eight of the clock, and that if I pleased, we might go and take the air together. I waited for him; he came, and after reciprocal civilities, let us go (said he to me) to some place where we may be free together and where nobody may interrupt our discourse.

He seeing that we were as free from company as he could desire said:-How happy shall you be, my son, if heaven has the kindness to put those dispositions into your soul, which the high mysteries require of you. You are about to learn how to command nature; God above shall be your master, and the Sages only shall be your equals, the supreme intelligences shall esteem it as glory to obey your desires. When you shall be enrolled amongst the children of Philosophy, and that your eyes shall be fortified by the use of our sacred medicine, you shall immediately discover that the Elements are inhabited by most perfect creatures, from the knowledge and commerce of whom, the sin of the unfortunate Adam has excluded all his too unhappy posterity. This immense space which is between the earth and the Heavens, has more noble inhabitants than birds and flies; this vast ocean has also other troops, besides dolphins and whales; the profundity of the earth, is not only for moles; and the element of fire (more noble than the other three) was not made to be unprofitable and void.

The air is full of an innumerable multitude of people having human shape, somewhat fierce in appearance, but tractable upon experience; great lovers of the sciences, subtil, officious to the Sages, and enemies to sots and ignorants. Their wives and their daughter have a kind of masculine beauty, such as we describe the Amazons to have. How Sir (cried I), would you persuade me, that these friends you speak of are married?

Be not so fierce, my son (replied he) for so small a matter. Believe whatsoever I tell you, to be solid and true. I am making known nothing to you, but the principles of the antient Cabal, and there needs nothing more to justify them, than that you should believe your own eyes; but receive with a meek spirit the light which God sends you by my interposition. Know that the Seas and Rivers are Inhabited, as well as the air: the ancient Sages have called these kind of people Undians or Nymphs. They have but few males amongst them, but the women are there in great numbers: their beauty is marvellous, and the daughters of men have nothing in them comparable to these.

The earth is filled almost to the centre with Gnomes or Pharyes, a people of small stature, the guardians of treasures, of mines, and of precious stones. They are ingenious, friends of men, and easy to be commanded. They furnish the children of the Sages with as much money as they have need of, and never ask any other reward than the glory of being commanded. The Gnomides or Wives of these Gnomes or Pharyes, are little, but very handsome and their habit marvellously curious.... As for the Salamanders, the inhabitants of the region of fire, they serve the Philosophers, but they seek not for their company with any great eagerness. The wives of the Salamanders are fair, nay, rather more fair than all others, seeing they are of a purer element. You will be charmed more with the beauty of their wit than of their body, yet you cannot choose but be grieved for these poor wretches when they shall tell you that their soul is mortal, and that they have no hope of enjoying eternal happiness, and of the Supreme Being, which they acknowledge and religiously adore. They will tell us, that being composed of the most pure parts of the elements which they inhabit, and not having in them any contrary qualities, seeing they are made but of one element, they die not but after many Ages, but alas! what is such a Time, in respect of Eternity? They must eternally resolve into their nothing. This consideration does sorely afflict them; and we have trouble enough, to comfort them concerning it.

Our Fathers, the Philosophers, speaking to God face to face, complained to him of the unhappiness of these people, and God whose mercy is without bounds, revealed to them, that it was not impossible to find out a remedy for this evil. He inspired them, that by the same means as man, by the alliance which he contracted with God, has been made partaker of Divinity: the Sylphs, the Gnomes, the Nymphs, and the Salamanders by the alliance which they might contract with man, might be made partakers of immortality. So a She-Nymph or a Sylphide becomes Immortal, and capable of the blessing to which we aspire, when they shall be so happy as to be married to a Sage; a Gnome, or a Sylph ceases to be mortal, from the moment that he espouses one of our daughters.

Hence arose the error of the former ages, of Tertullian, of Justin Martyr, of Lactantius, Cyprian, Clemens Alexandrinus, Athengoras the Christian Philosopher, and generally of all the writers of that time. They had learnt that these elementary Demi-men, had endeavoured a commerce with maids, and they have from thence imagined that the fall of the angels had not happened, but for the love which they were touched with after women. Certain Gnomes, desirous of becoming immortal, had a mind to gain the good affections of our daughters, and had brought abundance of precious stones of which they are the natural guardians, and these authors, relying on the Book of Enoch, which they misunderstood, thought that it was the attempt which these Amorous Angels had offered to the chastity of our wives. In the beginning these children of heaven begat famous giants by making themselves beloved by the daughters of men, and the old Cabalists, Josephine and Philo (as all the Jews are ignorant) and after them all the other Authors, which I have just now named, as well as Origen and Macrebius, and have not known that they were the Sylphs, and other people of the elements that under the name of the Children of Elohim, are distinguished from the children of men. Likewise that which the Sage Saint Augustine, has had the modesty to leave undetermined, touching the pursuits which those called Faunes or Satyrs, made after the Africans of his time, is cleared by that which I have now alleged of the desire which all these elementary inhabitants have, of allying themselves to men; as the only means to attain to the immortality which they have not.

No, no! Our Sages have never erred so as to attribute the fall of the first Angels to their love of women, no more than they have put men under the power of the Devil; by imputing all the adventures of the Nymphs and Sylphs to him, of which the historians speak so largely. There was nothing criminal in all that. They were the Sylphs, which endeavoured to become Immortal. Their innocent pursuits, far enough from being able to scandalize the Philosophers, have appeared so just to us, that we are all resolved by common consent, utterly to renounce women; and entirely to give ourselves to the immortalizing of the Nymphs and Satyrs.

Good Lord (cried I) What do I hear? Was there ever such marvellous F--. Yes, my son (interrupted the Count) admire the marvellous felicity of the Sages! Instead of women, whose fading beauty passes away in a short time, and is followed with horrible wrinkles and ugliness, the Philosophers enjoy beauties which never wax old, and whom they have the glory to make immortal. Guess at the love and the acknowledgment of those invisible mistresses, and with what ardour they strive to please the charitable philosopher, who labours to immortalize them.

Ah! Sir (cried I once again), I renounce --. Yes, you Sir, (pursued he, without giving me the leisure to finish) Renounce the fading pleasures which are to be had with women; the fairest among them all is loathsome in respect of the homeliest Syphide: no displeasure ever follows our Sage embraces. Miserable Ignorants! How should you complain, that ye have not the power to taste of the Philosophick pleasures. Miserable Count de Gabalis (interrupted I, in an accent mixed with Choler and Compasion) Will you give me leave to tell you at last, that I renounce this senseless wisdom; that I find this visionary philosophy very ridiculous; that I detest the abominable embraces which make you affect these Phantasms; and that I tremble for you, and wonder that some one of these pretended Sylphides does not hurry you to Hell, in the middle of your transports and raptures; and for fear, lest so honest a man as you, should not perceive the end of your foolish Chymerick Zeal, and should not repent of so great a crime. Oh! Oh! (answered he) mischief light on thy indocible spirit. His action, I must confess, affrighted me; but it was yet worse, when I perceived, that going further from me, he drew out of his pocket a Paper which I could easily see at that distance to be full of Characters; yet I could not well discern it. He read them gravely, and spake low. I guessed that he was invoking some spirit for my ruin, and repented me more than a little for my inconsiderate Zeal. If I escape this adventure (cried I), I'll never have to do with a Cabalist more. I fixed my eyes upon him, as upon a judge that was ready to condemn me to death; when at last I perceived that his looks became serene. 'Tis hard, (said he, smiling, and coming towards me again) 'Tis hard for you to kick against the Pricks. You are a vessel of Election. Heaven has ordained you to be the greatest Cabalist of your age. Behold the scheme of your Nativity, which cannot fail. If it be not now, and that too by my means, 'twill be a great wonder, as it appears by this Saturn retrograde.

Alas, sir (said I to him) if I must become a Sage, it will never be but by the means of the Great Gabalis; but to deal freely with you, I am afraid, that you will find it a difficult matter to bend me to this Philosophical mode. It seems (continued he) that you should be but ill read in Physicks, that cannot be persuaded of the existence of these people? I know not (answered I) but I cannot imagine that these can be anything else but friends disguised. Do you still (said he) rather believe your own Whimseys, than Natural Reason? than Plato, Pythagoras, Celsus, Psellus, Proclus, Porphyrius, Jamlicus, Plotinus, Trismegistus, Noblius, Dorneus, Fludd; than the great Phillippus Aureolus Theophractus Bombst Paracelsus de Honeinhem; and than all our Society.

I would believe you (answered I) as soon, nay sooner than all these; but, dear sir, could you not so order the business with the rest of your society, that I might not be obliged to have carnal knowledge of these elementary ladies? Away, away (replied he) you have your own liberty, without doubt; for nobody loves, unless he has a mind to it. Few of the Sages have been able to defend themselves from their Charms, but it has been observed that some reserving themselves wholly and entirely for great things (as you will know in time), would never do this honour to the Nymphs. I will be then of this number (said I), but yet neither can I resolve to lose time about the ceremonies which I have heard a Prelate say, must be practised by those who mean to converse with their Geniuses. This Prelate knew not what he said (said the Count), for you shall see ere long, that there are no Geniuses there; and besides, that never any Sage employed either ceremonies or superstition for the familiarity of the Geniuses, no more than for the people of whom we speak.

The Cabalists do nothing, but by the principles of nature: and if there are sometimes found in our books certain strange words, characters, or fumigations, 'tis but to conceal the philosophical principles from the ignorant. Admire the simplicity of Nature, in all her most marvellous operations! And in this simplicity, a Harmony and Agreement so great, so just, and so necessary that it will make you return back in despite of yourself from your weak imaginations. That which I am now about to tell you, we teach those of our disciples, which we will not let altogether enter into the Sanctuary of Nature; and to whom we will nevertheless, not utterly deprive of the Society of the elementary people, merely out of the compassion which we have for these poor wretches.

The Salamanders (as you have already, perhaps, comprehended) are composed of the most subtile parts of the Sphere of Fire, conglobated and organized by the action of the universal fire (concerning which, I shall one day entertain you further) so called, because it is principal of all the motions of nature.

The Sylphes in like manner, are composed of the purest atoms of the air: the Nymphs of the most delicate parts of the water, and the Gnomes of the subtlest parts of the Earth. There was a great proportion betwixt Adam and these so perfect Creatures; because they being composed of that which was most pure in the four elements; he comprehended the perfection of these four sorts of people, and was their natural King. But since the time that his sin precipitated him into the excrements of the elements (as you shall see hereafter) the Harmony was disordered, and there was no more proportion, he being become impure and dull in respect of the substances so pure and so subtil. What remedy for this evil? How shall we remount this throne and recover this lost sovereignty? O Nature! Why do they study thee so little? Do you not comprehend my son, with what simplicity nature can render to man the goods which he has lost? Alas! Sir (replied I), I am very ignorant in all these simplicities, you speak of. But yet (pursued he) it is very easy to become knowing in them.

If we would recover that empire over the Salamanders, we must purifie, and exalt the element of fire which is in us, and raise up the tone of this slackened string, we need do no more, but concentre the fire of the world by concave mirrors in a globe of glass. And herein, is that great piece of art which all the ancients have so religiously concealed, and which the divine Theophrastus has discovered. There is formed in this globe a solar powder, which being purified by itself from the mixture of other elements, and being prepared according to art, becomes in a very little time, sovereignly proper to exalt the fire which is in us, and make us become (according to our phrase) of a fiery nature. From that time the inhabitants of the sphere of fire become our inferiors, and ravished to see our mutual harmony re-established, and that we once more approach to them. They have all the kindness for us which they have for their own species, all the respect which they owe to the image and to the lieutenant of their Creator; and all the concern which may make evident in them, the desire of obtaining by us the immortality which they want. 'Tis true that as they are more subtil than those of the other elements, they live a very long time, so they are not very forward to importune the Sages to make them immortal. You may accommodate yourself with one of these, if the aversion which you have witnessed to me last not with you to the end: perchance, she will never speak to you of that which you fear so much.

It will not be so with the Sylphs, the Gnomes and the Nymphs, for they living a less time, have more need of us, and so their familiarity is more easie to obtain. You need but shut up a glass filled with conglobated air, water or earth, and expose it to the sun for a month; then separate the element according to art, which is very easie to do, if it be earth or water. 'Tis a marvellous thing to see, what a vertue any one of these purified elements have to attract the Nymphs, Sylphs, and Gnomes. In taking but never so little every day, for about a month together, one shall see in the air the volant republique of the Sylphs; the Nymphs come in shoals up the rivers, and the guardians of treasures, presenting you with their riches. Thus, without characters, without ceremonies, without barbarous words you become absolute master over all these people. They require no worship of the Sages, since they know well enough that he is nobler than they. Thus venerable nature teaches her children how to repair the elements by the elements. Thus is harmony re-established. Thus man recovers his natural empire, and can do all things in the elements, without demons, or unlawful art. Thus you see, my son, that the Sages are more innocent than you thought. You say nothing to me--.

I admire sir (said I), and I begin to fear that you will make me to become a Chymist. Ah! God preserve thee from that, my child (cried he). 'Tis not to these fooleries that your nativity designs you, I will warrant you on the contrary, from being troubled about that: I told you already, that the Sages shew not these things, but to those whom they will not admit into their society. You shall have all these advantages, and others infinitely more glorious, and more pleasant, by ways clearly more philosophical. I had not described those methods to you, but to let you see the innocence of this Philosophy, and to take you out of these panic fears.

I thank God, sir (answered I), I am not at present, in any such fear as I was even now. And although I do not yet resolve upon the accommodation which you propose to me with the Salamanders; I cannot refrain from having the curiosity to learn how you have discovered that these Nymphs and these Sylphs die. Truly (replied he) they tell us so, and we see them die. How (said I) can you see them die, and yet your commerce renders them immortal? That would be well (pursued he) if the number of the Sages equalled the number of these people: besides that, there are many amongst them, who rather choose to die, than hazard by becoming immortal, the being so unhappy as they see the devils are. And 'tis the devil, who inspired with these opinions: for there is no mischief, which he doth not do to hinder the poor creatures from becoming immortal by our alliance. Insomuch that I look upon it (and so ought you my son) as a most pernicious temptation, and a motion of very little charity, to have this aversion which you show to it.

Moreover, as concerning their death, of which you speak: what was it that obliged the Oracle of Apollo, to say, that all those who speak Oracles, were mortal, as well as he; as Porphyrius reports? And, what think you, was the meaning of that voice which was heard on all the coast of Italy, and struck so great a terror into all those who were upon the sea? The Great Pan is Dead! They were the people of the air: who gave notice to the people of the water that the chiefest and most aged of all the Sylphs, was newly dead.

At that time when this voice was heard (said I to him) I suppose that the world worshipped Pan and the Nymphs: and that these gentlemen, whose commerce you are preaching of to me, were the false gods of the heathen. 'Tis true, my son (replied he) the Sages have always been of that opinion, that the Devil never had the power to make himself worshipped. He is too unhappy, and too weak, ever to have had this pleasure, and this authority. But he has been able to persuade the elementary hosts to shew themselves to men, and make men erect temples to them; and by the natural dominion which every one has over the element which he inhabits, they trouble the air, and the sea, set the earth in combustion, and dispense the fire of heaven, according to their humour: insomuch that they had no great trouble to be taken for Deities, so long as the sovereign being dispensed the salvation of the world. But the devil never received all the advantage of his malice, which he hoped he should; for it has happened from thence, that Pan, the Nymphs, and the rest of the elementary people, having found the means of changing this commerce of worship, into a commerce of love; (for you may remember, that amongst the ancients, Pan was the king of those gods whom they called Incubuses, and who always earnestly sought the acquaintance of maids), many heathens have escaped the devil, and shall never burn in hell.

I do not well understand you, sir (said I) You have not minded me, to understand me (continued he, smiling, and in a jeering tone). Behold what you pass over! and likewise what your doctors pass over, who know not what these excellent Physicks mean! Behold the great mystery of all this part of philosophy, which concerns the elements, and which will take away (if you have but never so little love for yourself), this repugnance to philosophy, which you have witnessed to me this day! Know then, my son; and go not about to divulge this great Arcanum to any unworthy ignorant. Know, that as the Sylphs acquire an immortal soul, by the alliance which they contract with the men who are predestinated; so also, the men who have no right to eternal glory: those miserable wretches, whose immortality is but a lamentable advantage, for whom the Messias was sent-

Then, you gentlemen of the Cabal, are Jansenists likewise (interrupted I?) We know not what that is, my child (proceeded he, somewhat angrily) and we scorn to inform ourselves wherein consists the different sects and divers religions, with which the ignorant puzzle their heads. We keep to the ancient religion of our fathers, the Philosophers; wherein 'tis very necessary that I instruct you. But come again to the purpose: these men whose sad immortality is nothing but an eternal misfortune; the unhappy children, whom the Sovereign Father has neglected, have also this recourse, that they may become mortal, by contracting alliance with these elementary people. So that you see, the Sages hazard nothing for Eternity. If they are predestinated, they have the pleasure to carry with them to heaven (in quitting the prison of this body) the Sylphide or Nymph, which they have immortalised! and if they be not predestinated, the commerce of the Nymph renders their soul mortal, and delivers them from the horrors of the second death. So the Devil saw all the Pagans escape, who allied themselves to the Nymphs: and so the Sages, or friends of the Sages, when God inspires us to communicate to any one, the four elementary secrets (which I have now been teaching you), free themselves from the Peril of being damned.

Without lying, sir (cried I, not daring to put him again into an ill humour, and finding it requisite to defer the telling him plainly my opinion, till I should have discovered all the secrets of his Cabal, which I judged by this glimpse, must needs be very full of pleasure and divertisement): without lying, you advance wisdom to a great height! And you had reason to tell me, that this surpassed all our doctors; and I believe, that this likewise passes all our magistrates too; and that, if they could discover who those were that escaped the devil by this means (as ignorance is very unjust), they would engage in the devil's interest, against these fugitives and make a strong party for him. Yes, it is for that (pursued the Count) that I have so strictly commanded you; to keep religiously this secret. Your judges are strange persons. They condemn a most innocent action as a dismal crime. What a barbarity was it, to burn those two priests which the Prince of Miranda says he knew of, who had each of them his Sylphide, for the space of forty years! What an inhuman thing was it to put Joan Hervilles to death, for having laboured six and forty years, to immortalise a Gnome! And, what a piece of ignorance was that of Bodin, to represent her as a witch; and that from thence he might take advantage to authorise popular errors, touching pretended Sorcerers; in a book as impertinent as his Commonwealth is reasonable.

But it is late; and I do not consider, that you have not yet dined. 'Tis yourself, that you mean, sir (said I), for as for my part, I could listen to you till to-morrow, without inconvenience. For me! Alas! (replied he, laughing, and walking towards the gate), 'tis easily seen that you understand but little what philosophy is. The Sages eat but for their pleasure, and never for necessity. I had a quite contrary idea of Wisdom (answered I), I had thought that you wise men should never eat but to satisfy nature. You are abused (said the Count). How long think you, that our Sages can subsist without eating? How can I tell? (answered I), Moses and Elias, you know, fasted forty days: you Sages, I make no doubt, may do it, some days less. What a great piece of business would that be (replied he), the most wise men that ever was, the Divine, the almost adorable Paracelsus, affirms, that he has seen many of the Sages fast twenty years, without eating anything whatsoever. He himself, before he attained to the monarchy of wisdom, whereof we have justly presented him the sceptre, he, I say, would undertake to live many years without eating, by taking but half a scruple of his Solar Quintescence. And if you would have the pleasure to make any one live without victuals, you need do no more, but prepare the earth, as I told you it must be prepared, for the Society of the Gnomes: this earth applied to the navle, and renewed when it is dry, will cause any one to live without eating or drinking, and that without any trouble.

And the use of this Catholic-Cabalistical Medicine, frees us much better from all the importunate necessities, to which nature makes the ignorant subject; we eat not, but when it pleases us; and all the superfluity of food passing away by an insensible Transpiration, we are never ashamed to be men. There he held his peace.

In succeeding interviews the Count de Gabalis further explains to his interlocutor the nature and pursuits of the elementary spirits; asserts that it was they only, and not the vile gods of the Greeks and Romans, that delivered the oracles of old; that they continually kept watch over man to do him service, and to warn him of approaching evil. It was they who sent omens and furnished him with the understanding to interpret them, and who filled his mind with presentiments when some great calamity was impending over him, that he might perchance avoid it. They also sent him dreams for the regulation of his fate. But "alas," continues the Count, "men ignorantly misunderstand and reject their kindness. A poor Sylph hardly dares to shew himself lest he should be mistaken for an imp of evil; an Undine cannot endeavour to acquire an immortal soul, by loving a man, without running the risk of being considered a vile, impure phantom; and a Salamander, if he shews himself in his glory, is taken for a devil, and the pure light which surrounds him considered the fire of hell. It is in vain that, to dispel these unworthy suspicions, they make the sign of the cross when they appear, and bend their knees when the Divine name is uttered. All their efforts are useless. Obstinate man persists in considering them enemies of that God whom they know, and whom they adore more religiously than men do. The prayer which you will find preserved by Porphyne, and which was offered up in the Temple of Delphos for the enlightenment of the Pagans, was the prayer of a Salamander." In short without continuing to quote the words of the Count de Gabalis, he asserted that all the supernatural appearances with which the history of every age and nation was full, were to be, and could only be, explained by the agency of these elemental sprites; that the deeds attributed to devils, imps and witches, were the creations of a false and degrading superstition, unworthy to be believed by philosophers. There were no fiends with

"--'aery tongues that syllable mens' names

On sands, and shores, and desert wildernesses."

but beneficent spirits, the friends of man. The peris of eastern romance, the fées, the fatas, and the fairies of European legends, were names which, in their ignorance, the people of different countries had given to the Sylphs. Vulcan, Bacchus, and Pan, though the Greeks did not know it, were Gnomes; Neptune and Venus, and all the Naiads and Nereids, were but the Undines of the Rosicrucians; Apollo was a Salamander, and Mercury a Sylph; and not one of the personages of the multifarious mythology of the Greeks and Romans, but could be ranged under one or other of these classes.

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