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 writing of the Hebrews is of all the most sacred in the figures of Characters, points of vowels, and tops of accents, as consisting in matter, form, and spirit.

The position of the Stars being first made in the seat of God, which is heaven, after the figure of them (as the masters of the Hebrews testifie) are most fully formed the letters of the Celestiall mysteries, as by their figure, form, and signification, so by the numbers signified by them, and also by their various harmony of their conjunction. Whence the more curious Mecubals of the Hebrews do undertake by the figure of their letters, the forms of Characters, and their signature, simpleness, composition, separation, crookedness, directness, defect, abounding, greatness, litleness, crowning, opening, shutting, order, transmutation, joyning together, revolution of letters, and of points, and tops, by the supputation of numbers by the letters of things signified to explain all things, how they proceed from the first cause, and are again to be reduced into the same. Moreover they divide the letters of their Hebrew Alphabet, viz. into twelve simple, seven double, and three mothers, which they say signifie as Characters of things, the twelve Signs, seven Planets, and three Elements, viz. Fire, Water, and Earth, for they account Aire no Element, but as the glew, and spirit of the Elements. To these also they appoint points, and tops: As therefore by the aspects of Planets, and Signs, together with the Elements, the working spirit, and truth all things have been, and are brought forth, so by these Characters of letters, and points, signifying those things that are brought forth, the names of all things are appointed, as certain Signs, and vehicula's of things explained, carrying with them every where their essence, and vertues. The profound meanings, and Signs are inherent in those Characters, and figures of them, as also numbers, place, order, and revolution; so that Origenes therefore thought that those names being translated into another Idiome, do not retain their proper vertue. For only originall names, which are rightly imposed, because they signify naturally, have a naturall activity: It is not so with them which signifie at pleasure, which have no


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162 activity, as they are signifying, but as they are certain naturall things in themselves. Now if there be any originall, whose words have a naturall signification, it is manifest that this is the Hebrew, the order of which he that shall profoundly, and radically observe, and shall know to resolve proportionably the letters thereof, shall have a rule exactly to find out any Idiome. There are therefore two and twenty Letters, which are the foundation of the world, and of creatures that are, and are named in it, and every saying, and every creature are of them, and by their revolutions receive their Name, Being, and Vertue.

He therefore that will find them out, must by each joyning together of the Letters so long examine them, untill the voice of God is manifest, and the framing of the most sacred letters be opened, and discovered. For hence voices, and words have efficacy in Magicall works: because that in which nature first exerciseth Magicall efficacy, is the voice of God. But these are of more deep speculation, then to be handled in this book. But to return to the division of the Letters. Of these, amongst the Hebrews, are three mothers, viz. ; seven double, viz.. The other 12, viz. are simple. The same rule is amongst the Chaldeans; And by the imitation of these also the letters of other tongues are distributed to Signs, Planets, and Elements, after their order. For the Vowels in the Greek tongue, viz. answer to the seven Planets. are attributed to the twelve Signs of the Zodiack, the other five represent the four Elements, and the spirit of the world. Amongst the Latine there is the same signification of them. For the five Vowels A E I O U, and J and V Consonants are ascribed to the seven Planets; and the Consonants B C D F G L M N P R S T are answerable to the twelve Signs. The rest, viz. K Q X Z make four Elements. H the aspiration represents the Spirit of the World. Y because it is a Greek, and not a Latine Character, and serving only to Greek words, follows the nature of its Idiome.

But this you must not be ignorant of, that it is observed by

license: Creative Commons - Attribution Share-Alike - https://creativecommons.org/licenses/by-sa/4.0/


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 all wie men, that the Hebrew letters are the mot efficacious of all, becaue they have the greatet imilitude with Celetials, and the world, and that the letters of the other tongues have not o great an efficacy, becaue they are more ditant from them. Now the dipoition of thee, the following Table will explain. Alo all the Letters have double numbers of their order, viz. Extended, which imply expres of what number the letters are, according to their order : and collected, which recollect with themelves the numbers of all the preceding letters. Alo they have integrall numbers, which reult from the names of Letters, according to their various manners of numbring. The vertues of which numbers, he that hall know, hall be able in every tongue to draw forth wonderfull myteries by their letters, as alo to tell what things have been pat, and foretell things to come. There are alo other myterious joynings of letters with numbers : but we hall abundantly dicoure of all thee in the following Books : Wherefore we will now put an end to this firt Book.


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Rh


text: Our American Holidays - Christmas/A Christmas Insurrection


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Outlines of Psychology

 * Høffding, Harald. Outlines of Psychology (Lowndes trans., 1891)
 * Külpe, Oswald. Outlines of Psychology (Titchener trans., 1895)
 * Lotze, Hermann. Outlines of Psychology (Ladd trans., 1886)
 * Royce, Josiah. Outlines of Psychology (1903)
 * Sully, James. Outlines of Psychology (1884)
 * Titchener, Edward Bradford. An Outline of Psychology (1896)
 * Wundt, Wilhelm. Outlines of Psychology (Judd trans., 1897)

title: Outlines of Psychology


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CHRYSANTHEMUM H Chrysanthemum

CHURCH


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{{Hoyt quote | num = 2 | text = Boni pastoris est tondere pecus non deglubere. A good shepherd shears his flock, not flays them. Suetonius. Attributed by him to Tiberius Cesar—Life. 32. | seealso = (See also {{sc|Pope Pius II) | author = | work = | place = | note = | topic = | page = }}

{{Hoyt quote | num = 3 | text = The itch of disputation will break out Into a scab of error. Rowland Watktns—The new Illiterate late Teachers. | seealso = (See also {{sc|Wotton) | author = | work = | place = | note = | topic = | page = }}

{{Hoyt quote | num = 4 | text = See the Gospel Church secure, And founded on a Rock! All her promises are sure; Her bulwarks who can shock? Count her every precious shrine; Tell, to after-ages tell, Fortified by power divine, The Church can never fail. Charles Wesley—Scriptural. Psalm XLVIII St. 9. | author = | work = | place = | note = | topic = | page = }}

{{Hoyt quote | num = 5 | text = Disputandi pruritus ecclesiarum scabies. | trans = The itch of disputing is the scab of the churches. | author = Sir Henry Wotton | work = A Panegyric to King Charles. | note = (Inscribed on his tomb.) | seealso = (See also {{sc|Watkyns}}; also {{sc|Walton}} under {{sc|Epitaphs}}) | topic = | page = 119 }}

{{Hoyt topic|Circles}} {{Hoyt quote | num = | text = Circles and right lines limit and close all bodies, and the mortal right-lined circle must conclude and shut up all. Sir Thomas Browne—Hydriotaphia. Ch. V. | author = | work = | place = | note = | topic = | page = 119 }}
 * 1) CIRCLES ##

{{Hoyt quote | num = | text = A circle may be small, yet it may be as mathematically beautiful and perfect as a large one. Isaac DTsraeli—Miscellanies. | author = | work = | place = | note = | topic = | page = 119 }}

{{Hoyt quote | num = | text = The eye is the first circle; the horizon which it forms is the second; and throughout nature this primary figure is repeated without end. It is the highest emblem in the cipher of the world. Emerson—Essays. Circles. As the small pebble stirs the peaceful lake; The centre mov'd, a circle straight succeeds, Another still, and still another spreads. | author = Pope | work = Essay on Man. | place = Ep. IV. L. 364. | author = | work = | place = | note = | topic = | page = 119 }}

{{Hoyt quote | num = | text = As on the smooth expanse of crystal lakes The sinking stone at first a circle makes; The trembling surface by the motion sthr'd, Spreads in a second circle, then a third; Wide, and more wide, the floating rings advance, Fill all the watery plain, and to the margin dance. | author = Pope | work = Temple of Fame. | place = L. 436. | note = | topic = | page = }}

{{Hoyt quote | num = | text = I'm up and down and round about, Yet all the world can't find me out; Though hundreds have employed their leisure, They never yet could find my measure. Swift—On a Circle. I watch'd the little circles die; They past into the level flood. | author = Tennyson | work = The Miller's Daughter. St. 10. On the lecture slate The circle rounded}} under {{sc|female hands With flawless demonstration. | author = Tennyson | work = The Princess. II. L. 349. | author = | work = | place = | note = | topic = | page = 119 }}

{{Hoyt quote | num = | text = Circles are praised, not that abound In largeness, but the exactly round. Edmund Waller—Long and Short Life. CIRCUMSTANCE The massive gates of circumstance Are turned upon the smallest hinge, And thus some seeming pettiest chance Oft gives our life its after-tinge. The trifles of our daily lives, The common things, scarce worth recall, Whereof no visible trace survives, These are the mainsprings after all. Anon. In Harper's Weekly, May 30, 1863. | author = | work = | place = | note = | topic = | page = 119 }}

{{Hoyt quote | num = | text = Epicureans, that ascribed the origin and frame of the world not to the power of God, but to the fortuitous concourse of atoms. Bentley—Sermons. II. Preached in 1692. See also Review of Snt Robert Peel's Address. Attributed later to Sir John Russell. See Choker—Papers. Vol. II. P. 56. | seealso = (See also {{sc|Cicero, Goldsmith, Paimerstone, Scott, Webster) >17 And circumstance, that unspiritual god, And miscreator, makes and helps along Our coming evils, with a critch-like rod, Whose touch turns hope to dust—the dust we all have trod. Byron—Childe Harold. Canto IV. St. 125. | author = | work = | place = | note = | topic = | page = 119 }}

{{Hoyt quote | num = | text = Men are the sport of circumstances, when The circumstances seem the sport of men. Byron—Don Juan. Canto V. St. 17. | seealso = (See also {{sc|Disraeli}}) | topic = | page = }}

{{Hoyt quote | num = | text = I am the very slave of circumstance And impulse—borne away with every breath. | author = Byron | work = Sardanapalus. Act IV. Sc. 1. | author = | work = | place = | note = | topic = | page = 119 }}

{{Hoyt quote | num = | text = Odd instances of strange coincidence. Queen Caroline's Advocate in the House of Lords, referring to her association with Berg ami. | author = | work = | place = | note = | topic = | page = 119 }}

{{Hoyt quote | num = | text = The long arm of coincidence. Haddon Chambers—Captain Swift. | author = | work = | place = | note = | topic = | page = 119 }}

{{Hoyt quote | num = | text = Nulla cogente natura, sed concursu quodam fortuito. Cicero—De Nat. Deorum. | place = Bk. I. 24. Adapted by him to: Fortuito quodam concursu atomorum. By some fortuitous concourse of atoms. Same in QunmLiAN. 7. 2. 2. | seealso = (See also {{sc|Bentley)


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120

{{Hoyt quote | num = | text = Man is the creature of circumstances. Robert Owen—The Philanthropist. | seealso = (See also {{sc|Hardy) u Act-KTentp' ind fortuitous concourse of atoms. Lord -'almhrston. Of the combination of Parties led by Disraeli and Gladstone, March

| seealso = (See also {{sc|Bentley) Condition, circumstance is not the thing. | author = Pope | work = Essay on Man. | place = Ep. IV L. 57. The happy combination of fortuitous circumstances. Scott—Answer of the Author of Waverly to the Letter of Captain Clutterbuck. The Manastery - | seealso = (See also {{sc|Bentley) The Lie with Circumstance. As You Like It. Act V. Sc. 4. L. 100. is My circumstances Being so near the truth as I will make them, Must first induce you to believe. Cymbdine. Act II. Sc. 4. L. 62. | author = | work = | place = | note = | topic = Circumstances | page = 120 }}

{{Hoyt quote | num = | text = Leave frivolous circumstances. Taming of the Shrew. Act V. Sc. 1. L. 27. | author = | work = | place = | note = | topic = Circumstances | page = 120 }}

{{Hoyt quote | num = | text = How comes it to pass, if they be only moved by chance and accident, that such regular mutations and generations should be begotten by a fortuitous concourse of atoms. J. Smith—Select Discourses. III. P. 48. (Ed. 1660) Same phrase found in MarcusMinucius Felix his Octamus. Preface. (Pub. 1695) | seealso = (See also {{sc|Bentley}}) | topic = Circumstances | page = }}

{{Hoyt quote | num = | text = In all distresses of our friends We first consult our private ends; While Nature, kindly bent to ease us, Points out some circumstance to please us. Swdt—Paraphrase of Rochefoucauld's Maxim. | seealso = (See also {{sc|under Adversity) " Aliena nobis, nostra plus aliis placent. The circumstances of others seem good to us, while ours seem good to others. Syrus—Maxims. | author =  | work =  | place =  | note =  | topic = Circumstances | page = 120 }}

{{Hoyt quote | num = | text = Varia sors rerum. The changeful chance of circumstances. Tacitus—Histories. | place = Bk. II. 70. | author = | work = | place = | note = | topic = Circumstances | page = 120 }}

{{Hoyt quote | num = | text = So runs the round of life from hour to hour. | author = Tennyson | work = Circumstance. | author = | work = | place = | note = | topic = Circumstances | page = 120 }}

{{Hoyt quote | num = | text = And grasps the skirts of happy chance, And breasts the blows of circumstance. | author = Tennyson | work = In Memoriam. Pt. LXIII. St. 2. | author = | work = | place = | note = | topic = Circumstances | page = 120 }}

{{Hoyt quote | num = | text = This fearful concatenation of circumstances. Daniel Webster—Argument. The Murder of Captain Joseph White. (1830) Vol. VI. P. 88. | seealso = (See also {{sc|Bentley}}) | topic = Circumstances | page = }}

{{Hoyt quote | num = | text = F. M. the Duke of Wellington presents his compliments to Mr. and declines to interfere in circumstances over which he has no control. Wellington. See G. A. Sala—Echoes of the Week in London Illustrated News, Aug. 23, 1884. See Capt. Marryatt—Settlers in Canada. P. 177. Grenville—Memoirs. Ch. II. (1823), gives early use of phrase. | seealso = (See also {{sc|Dickens}}) | topic = Circumstances | page = }}

{{Hoyt quote | num = | text = Who does the best that circumstance allows, Does well, acts nobly, angels could no more. Young—Night Thoughts. Night II. L. 90. (Compare Habakkuk. II. 2)


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140

CORPORATIONS (See Business)

CORRUPTION

COST (See Value, Worth)

COUNSEL (See Advice)


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 160 DARING DARKNESS

{{Hoyt quote | num = | text = Time flies, Death urges, knells call, Heaven invites, Hell threatens. Young—Night Thoughts. Night II. L. 291. DARING (See also {{sc|Bravery, Courage)

{{Hoyt quote | num = | text = A decent boldness ever meets with friends. | author = Homer | work = Odyssey | note = {{sc|Pope}}'s trans. Bk. 7. L. 67. | topic = | page = 160 }}

{{Hoyt quote | num = | text = And what he greatly thought, he nobly dared. | author = Homer | work = Odyssey | note = {{sc|Pope}}'s trans. Bk. II. L. 312. | topic = | page = 160 }}

{{Hoyt quote | num = | text = And what they dare to dream of, dare to do. | author = Lowell | work = Ode Recited at the Harvard Commemoration. July 21, 1865. St. 3. | author = | work = | place = | note = | topic = | page = 160 }}

{{Hoyt quote | num = | text = Who dares this pair of boots displace, Must meet Bombastes face to face. William B. Rhodes—Bombastes Furioso. Act I. Sc. 4. Wer nichts waget der darf nichts hoffen. Who dares nothing, need hope for nothing. Schiller—Don Carlos. Same idea in Theocritus. XV. 61. Plautus—Asia. I. 3. 65. And dar'st thou then To beard the lion in his den, The Douglas in his hall? Scott—Marmion—Canto VI. St. 14. | author = | work = | place = | note = | topic = | page = 160 }}

{{Hoyt quote | num = | text = I dare do all that may become a man: Who dares do more, is none. Macbeth. Act I. Sc. 7. L. 47. What man dare, I dare: Approach thou like the rugged Russian bear, The arm'd rhinoceros, or the Hyrcan tiger, Take any shape but that, and my firm nerves Shall never tremble. Macbeth. Act III. Sc. 4. L. 99 Nemo timendo ad summum pervenit locum. No one reaches a high position without daring. Syrus—Maxims. | author = | work = | place = | note = | topic = | page = 160 }}

{{Hoyt quote | num = | text = Audendum est; fortes adjuvat ipsa Venus. Dare to act! Even Venus aids the bold. , Ttbullus—Carmina. I. 2. 16. DARKNESS Dark as pitch. Bunyan—Pilgrim's Progress. Pt. I. | author = | work = | place = | note = | topic = | page = 160 }}

{{Hoyt quote | num = | text = The waves were dead; the tides were in their grave, The Moon, their Mistress, had expired before; The winds were withered in the stagnant air, And the clouds perish'd; darkness had no need Of aid from them—she was the Universe. | author = Byron | work = Darkness. | author = | work = | place = | note = | topic = | page = 160 }}

{{Hoyt quote | num = | text = Darkness which may be felt. Exodus. X. 21. | author = | work = | place = | note = | topic = | page = 160 }}

{{Hoyt quote | num = | text = Darkness of slumber and death, forever sinking and sinking. | author = Longfellow | work = Evangeline. Pt. II. V. L. 108. | author = | work = | place = | note = | topic = | page = 160 }}

{{Hoyt quote | num = | text = Lo! darkness bends down like a mother of grief On the limitless plain, and the fall of her hair It has mantled a world. Joaquin Miller—From Sea to Sea. St. 4. Yet from those flames No light, but rather darkness visible. | author = Milton | work = Paradise Lost. | place = Bk. I. L. 62. Brief as the lightnirg in the collied night, That, in a spleen, unfolds both heaven and earth, And ere a man had power to say, Behold! The jaws of darkness do devour it up. Midsummer Night's Dream. Act I. Sc. 1. L. 144. | author = | work = | place = | note = | topic = | page = 160 }}


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220

EMIGRATION


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260

FAMILY (See Home) FANCY

FAREWELL

{{Hoyt quote | num = 21 | text = | seealso = (See also {{sc|Parting) He turn'd him right and round about Upon the Irish shore, And gae his bridle reins a shake, With Adieu for evermore, My dear, With Adieu for evermore. Burns—It Was a' for our Rightfu' King. Used and altered by Scott in Rokeby and Monastery. | author = | work = | place = | note = | topic = | page = 260 }}

{{Hoyt quote | num = 22 | text = Farewell! a word that must be, and hath been— A sound which makes us linger;—yet—farewell! Byron—Childe Harold. Canto IV. St. 186. | author = | work = | place = | note = | topic = | page = 260 }}

{{Hoyt quote | num = 23 | text = "Farewell!" For in that word—that fatal word—howe'er We promise—hope—believe—there breathes despair. | author = Byron | work = Corsair. | place = Canto I. St. 15. | note = | topic = | page = 260 }}

{{Hoyt quote | num = | text = Fare thee well! and if for ever, Still for ever, fare thee well. | author = Byron | work = Fore Thee Well. | place = | note = | topic = | page = 260 }}

{{Hoyt quote | num = | text = "Adieu,"' she cries, and waved her lily hand. | author = Gay | work = Sweet William's Farewell to Black-eyed Susan. | place = | note = | topic = | page = 260 }}

{{Hoyt quote | num = | text = Friend, ahoy! Farewell! farewell! Grief unto grief, joy unto joy, Greeting and help the echoes tell Faint, but eternal—Friend, ahoy! | author = Helen Hunt Jackson | work = Verses. Friend, Ahoy! | place = | note = | topic = | page = 260 }}


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 380 HUMANITY HUMILITY

{{Hoyt quote | num = | text = Ah me, why did they build my house by the road to the market town? Rabindranath Tagore—Gardener. 4. | seealso = (See also {{sc|Foss) 2 The lintel low enough to keep out pomp and pride; The threshold high enough to turn deceit aside; The doorband strong enough from robbers to defend; This door will open at a touch to welcome every friend. Henry Van Dyke—Inscription far a Friend's House. | author = | work = | place = | note = | topic = | page = 380 }}

{{Hoyt quote | num = | text = A host jn himself. Wellington. Of Lord John Russell. Related by Samuel Rogers. (1839) Paraphrase of Homer's epithet of Ajax. See {{sc|Pope}}'s trans, of Iliad. III. 293. | author = | work = | place = | note = | topic = | page = }}

HOUSE (See Home, Hospitality) HUMANITY (See also {{sc|Philanthropy}})

{{Hoyt quote | num = | text = Love, hope, fear, faith—these make humanity; These are its sign and note and character. Robert Browning—Paracelsus. Sc. 3. | author = | work = | place = | note = | topic = | page = }}

{{Hoyt quote | num = 5 | text = An inadvertent step may crush the snail That crawls at evening in the public path. But he that has humanity, forewarned, Will turn aside and let the reptile live. | author = Cowper | work = Task. Bk. VI. | place = | note = | topic = | page = 380 }}

{{Hoyt quote | num = | text = Wen you see a man in woe, Walk right up and say "hullo." Say "hullo" and "how d'ye do," "How's the world a-usin' you?" Wen you travel through the strange Country t'other side the range, Then the souls you've cheered will know Who you be, an' say "hullo." Sam Walter Foss—Hullo. | author = | work = | place = | note = | topic = | page = 380 }}

{{Hoyt quote | num = | text = He held his seat; a friend to human race. Homer—Iliad. Bk. VI. L. 18 | note = {{sc|Pope}}'s trans. | author = | work = | place = | note = | topic = | page = 380 }}

{{Hoyt quote | num = | text = Respect us, human, and relieve us, poor. Homer—Odyssey. Bk. IX. L. 338 | note = {{sc|Pope}}'s trans. | author = | work = | place = | note = | topic = | page = 380 }}

{{Hoyt quote | num = | text = Over the brink of it Picture it—think of it, Dissolute man. Lave in it—drink of it Then, if you can. Hood—Bridge of Sighs. | author = | work = | place = | note = | topic = | page = 380 }}

{{Hoyt quote | num = | text = Oh, God! that bread should be so dear, And flesh and blood so cheap! Hood—Song of a Shirt. | author = | work = | place = | note = | topic = | page = }}

{{Hoyt quote | num = | text = For He, who gave this vast machine to roll, Breathed Life in them, in us a Reasoning Soul; That kindred feelings might our state improve, And mutual wants conduct to mutual love. Juvenal—Satire XV. L. 203. Every human heart is human. | author = Longfellow | work = Hiawatha. Introduction. L. 91. | author = | work = | place = | note = | topic = | page = 380 }}

{{Hoyt quote | num = | text = Laborin' man an' laborin' woman Hev one glory an' one shame; Ev'ythin' thet's done inhuman Injers all on 'em the same. | author = Lowell | work = The BigUrw Papers. First Series. No. 1. St. 10. | author = | work = | place = | note = | topic = | page = 380 }}

{{Hoyt quote | num = | text = It is good to be often reminded of the inconsistency of human nature, and to learn to look without wonder or disgust on the weaknesses which are found in the strongest minds. Macaulay—Warren Hastings. | author = | work = | place = | note = | topic = | page = 380 }}

{{Hoyt quote | num = | text = For nothing human foreign was to him. Thomson—To the Memory of Lord Talbot. Translation of "Humani nihil a me alienum puto." For the interesting and inspiring thing about America, gentlemen, is that she asks nothing for herself except what she has a right to ask for humanity itself. Woodrow Wilson—Speech, at the luncheon of the Mayor of New York, May 17, 1915. | author = | work = | place = | note = | topic = | page = 380 }}

{{Hoyt quote | num = | text = Never to blend our pleasure or our pride With sorrow of the meanest thing that feels. Wordsworth—Hart4eap Well. Pt. IL is But hearing oftentimes The still, sad music of humanity. Wordsworth—Tintern Abbey. HUMILITY Lowliness is the base of every virtue, And he who goes the lowest builds the safest. Bailey—Festus. Sc. Home. | author = | work = | place = | note = | topic = | page = 380 }}

{{Hoyt quote | num = | text = He saw a cottage with a double coach-house, A cottage of gentility! And the Devil did grin, for his darling sin Is pride thtt apes humility. Coleridge—Devil's Walk. Original title, Devil's Thoughts. Written jointly by Coleridge and SouTHEY. | seealso = (See also {{sc|Southey}} under {{sc|Devil}}) | topic = | page = }}

{{Hoyt quote | num = | text = I am well aware that I am the 'umblest persongoing* * * let the other be where he may. | author = Dickens | work = David Copperfield. | place = Vol. I. Ch. XVI. | topic = Humility | page = 380 }}

{{Hoyt quote | num = | text = 'Umble we are, 'umble we have been, 'unable we shall ever be. | author = Dickens | work = David Copperfield. | place = Vol. I. Ch. XVII. | topic = | page = 380 }}

{{Hoyt quote | num = | text = Parvum parva decent. Humble things become the humble. Horace—Epistles. I. 7. 44. | author = | work = | place = | note = | topic = | page = 380 }}

{{Hoyt quote | num = | text = God hath sworn to lift on high Who sinks himself by true humility. Keble—Miscellaneous Poems. At Hooker's Tomb. | author = | work = | place = | note = | topic = | page = 380 }}


text:
Author:Anne Porter Lynes Lloyd

Works

 * A Christmas Insurrection
 * The Night After Christmas
 * When the Stars of Morning Sang
 * A Prayer at Bethlehem
 * The Christmas Fires

title: Author:Anne Porter Lynes Lloyd


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 180 DEATH DEATH

{{Hoyt quote | num = | text = C'est demain, ma belle amie, que je fais le saut perilleux. It is today, my dear, that I take a perilous leap. Last words of Voltaire, quoting the words of King Henry to Gabrielle D'estrees, when about to enter the Catholic Church. | seealso = (See also {{sc|Hobbes)

3 Le lache fuit en vain; la mort vole a sa suite: C'est en la defiant que le brave l'6vitc. It is vain for the coward to flee; death fol lows close behind; it is only by defying it that the brave escape. Voltaire—Le Triumvirat. IV. 7. | author = | work = | place = | note = | topic = | page = 180 }}

{{Hoyt quote | num = | text = 4 But God, who is able to prevail, wrestled with him, as the angel did with Jacob, and marked him; marked him for his own. Izaak Walton—Life of Donne.

5 Softly his fainting head he lay Upon his Maker's breast; His Maker kiss'd his soul away, And laid his flesh to rest. Watts—Death of Moses. In Lyrics. | seealso = (See also {{sc|Wesley)

6 Hark I from the tombs a doleful sound. Watts—Funeral Thought.

7 The tall, the wise, the reverend head, Must lie as low as ours. Watts—Hymns and Spiritual Songs. | place = Bk. II. Hymn 63. | author = | work = | note = | topic = | page = 180 }}

{{Hoyt quote | num = 8 | text = I know death hath ten thousand several doors For men to take their exits. John Webster—Duchess of MM. Act IV. Sc. 2. | author = | work = | place = | note = | topic = | page = 180 }}

{{Hoyt quote | num = | text = I saw him now going the way of all flesh. John Webster—Westward Ho! 2. 2. | author = | work = | place = | note = | topic = | page = 180 }}

{{Hoyt quote | num = | text = Nothing can happen more beautiful than death. Walt Whitman—Starting from Paumanok. No. 12. | author = | work = | place = | note = | topic = | page = 180 }}

{{Hoyt quote | num = | text = 14 It is not the fear of death That damps my brow; It is not for another breath I ask thee now; I could die with a lip unstirred. N. P. Willis. Paraphrase of Andre's letter to Washington.

15 How beautiful it is for a man to die Upon the walls of Zion! to be called Like a watch-worn and weary sentinel, To put his armour off, and rest in heaven! N. P. Willis—On the Death of a Missionary.

16 For I know that Death is a guest divine, Who shall drink my blood as I drink this wine; And he cares for nothing! a king is he— Come on, old fellow, and drink with me! With you I will drink to the solemn past, Though the cup that I drain should be my last. William Winter—Orgia. The Song of a Ruined Man.

17 But he lay like a warrior taking his rest, With his martial cloak around him. Chas. Wolfe—The Burial of Sir John Moore.

If I had thought thou couldst have died I might not weep for thee; But I forgot, when by thy side, That thou couldst mortal be; It never through my mind had passed, That time would e'er be o'er When I on thee should look my last, And thou shouldst smile no more! Chas. Wolfe—Song. The Death of Mary.

19 O, sir! the good die first, And they whose hearts are dry as summer dust Burn to the socket. Wordsworth—The Excursion. | place = Bk. I. | author = | work = | place = | note = | topic = | page = 180 }}

{{Hoyt quote | num = | text = 20 "But they are dead; those two are dead! Their spirits are in Heaven!" 'Twas throwing words away; for still The little Maid would have her will, And said, "Nay, •we are seven!" Wordsworth—We Are Seven.

21 He first deceased; she for a little tried To live without him, lik'd it not, and died. Sir Henry Wotton—On the Death of Sir Albert Morton's Wife.

22 Men drop so fast, ere life's mid stage we tread, Few know so many friends alive, as dead. Young—Love of Fame. L. 97. | author = | work = | place = | note = | topic = | page = 180 }}

{{Hoyt quote | num = | text = 23 Insatiate archer! could not one suffice? Thy shaft flew thrice; and thrice my peace was slain! Young—Night Thoughts. Night I. L. 212. | author = | work = | place = | note = | topic = | page = 180 }}

{{Hoyt quote | num = | text = 24 Who can take Death's portrait? The tyrant never sat. Young—Night Thoughts. Night H. L. 52. | author = | work = | place = | note = | topic = | page = 180 }}


text:
Author:Oswald Külpe

Works

 * Grundriss der Psychologie, 1893. Translated into English by Edward Titchener as Outlines of Psychology, 1895.
 * Einleitung in die Philosophie (Introduction to Philosophy) 1895; 4th ed. 1907
 * Über die moderne Psychologie des Denkens, (On the Modern Psychology of Thinking), 1912

title: Author:Oswald Külpe


text:
Author:Josiah Royce

Works

 * 1885. The Religious Aspect of Philosophy: A Critique of the Bases of Conduct and of Faith
 * 1886. California: From the Conquest in 1846 to the Second Vigilance Committee in San Francisco
 * 1892. The Spirit of Modern Philosophy: An Essay in the Form of Lectures
 * 1897. The Conception of God, a Philosophical Discussion concerning the Nature of the Divine Idea as a Demonstrable Reality
 * 1898. Studies of Good and Evil: A Series of Essays upon Problems of Philosophy and of Life
 * 1899. The World and the Individual, First Series: The Four Historical Conceptions of Being
 * 1900. The Conception of Immortality
 * 1901. The World and the Individual, Second Series: Nature, Man, and the Moral Order
 * 1903. Outlines of Psychology: an elementary treatise, with some practical applications
 * 1904. Herbert Spencer: An Estimate and a Review
 * 1908. The Philosophy of Loyalty
 * 1908. Race Questions, Provincialism and Other American Problems
 * 1912. The Sources of Religious Insight.
 * 1911. William James and Other Essays on the Philosophy of Life
 * 1913. The Problem of Christianity.
 * 1914. War and Insurance
 * 1916. The Hope of the Great Community
 * 1919. Lectures on Modern Idealism edited by J. Loewenberg. Yale University Press.
 * 1920. Fugitive Essays

Articles in The Philosophical Review

 * The External World and the Social Consciousness (Volume 3, Number 5, September 1894)

Works about Royce

 * “The Foundation in Royce's Philosophy for Christian Theism”, by Mary Whiton Calkins, published in The Philosophical Review, 1916-05-01 and includes a letter in response written by Royce.
 * “The Foundation in Royce's Philosophy for Christian Theism”, by Mary Whiton Calkins, published in The Philosophical Review, 1916-05-01 and includes a letter in response written by Royce.

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1922 Encyclopædia Britannica/Leman, Gérard Joseph Mathieu Georges

LEMAN, GÉRARD JOSEPH MATHIEU GEORGES (1851-1920), Belgian general, was born at Liége Jan. 8 1851, the son of an artillery captain who was a professor at the École Militaire. He entered the École Militaire at Brussels, and when he left it in 1869 had acquired a reputation for brilliance. During the Franco-German War he served in a Belgian observation corps. In 1882 he became a member of the teaching staff of the École Militaire, and both then and later, as head of the school, he exerted considerable influence on military matters. In Jan. 1914 he was appointed commander of the fortress of Liége and also of the 3rd Div., and concentrated all his efforts upon strengthening the defences of the town against a possible German attack. This came in Aug. 1914, when Gen. von Emmich's army appeared before Liége and summoned it to surrender. On Gen. Leman's refusal the fortress was attacked and ultimately destroyed, while its heroic defender was captured and imprisoned in Germany. As a token of respect, however, he was allowed to retain his sword. He returned to Belgium after the Armistice, and died at Brussels Oct. 17 1920.


text:
Author:Edward Bradford Titchener

Articles in The New International Encyclopædia

 * (In part.)

title: Author:Edward Bradford Titchener


text: Dictionary of National Biography, 1885-1900/Fourdrinier, Henry


text: Author:Charles Hubbard Judd

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1922 Encyclopædia Britannica/Macarthur, Mary

MACARTHUR, MARY (1880-1921), British labour organizer, was born at Ayr Aug. 13 1880, her father being the proprietor of a drapery establishment. She was educated in Glasgow, and afterwards studied for some time in Germany. About 1901 she became interested in the Shop Assistants' Union, and her interest in this union led to her work for the improvement of women's labour conditions. She was active in furthering various strikes of women against insufficient wages, and her work for the sweated women chain-makers of Cradley Heath made her name very well known. To her the foundation of the Women's Trade Union League was chiefly due, and she was a prominent member of the National Anti-Sweating League. One of her main objects was the establishment of a minimum wage for women, and it was largely through her efforts that this principle was carried out in the Trade Boards Act of 1909. She herself became a member of the chain-making trade board. She was secretary to the Women's Trade Union League and to the National Federation of Women Workers, and was a member of the National Insurance

advisory committee, while on the formation of the Central Committee on Women's Employment (1914) she became its hon. secretary. Miss Macarthur married in 1911 William C. Anderson (d. 1919), chairman of the executive committee of the Labour party, who was from 1914 to 1918 member for the Attercliffe division of Sheffield. She died at Golders Green Jan. 1 1921.


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Rh Above South Zeal, on West Wyke Moor, is the house that belonged to the Battishill family, with a ruined cross near it. The house has been much spoiled of late; the stone mullions have been removed from the hall window, but the ancient gateway, surmounted by the Battishill arms, and with the date 1656, remains untouched. It is curious, because one would hardly have expected a country gentleman to have erected an embattled gateway during the Commonwealth, and in the style of the early Tudor kings. In the hall window are the arms of Battishill, impaled with a coat that cannot be determined as belonging to any known family. In the same parish of South Tawton is another old house, North Wyke, that belonged to the Wyke or Weekes family. The ancient gatehouse and chapel are interesting; they belong, in my opinion, to the sixteenth century, and to the latter part of the same. The chapel has a corbel, the arms of Wykes and Gifford; and John Wyke of North Wyke, who was buried in 1591, married the daughter of Sir Roger Gifford. The gateway can hardly be earlier. The house was built by the same man, but underwent great alteration in the fashion introduced from France by Charles II., when the rooms were raised and the windows altered into croisées.

Touching this house a tale is told.

About the year 1660 there was a John Weekes of North Wyke, who was a bachelor, and lived in the old mansion along with his sister Katherine, who was unmarried, and his mother. He was a man

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152 of weak intellect, and was consumptive. John came of age in 1658. In the event of his death without will his heir would be his uncle John, his father's brother, who died in 1680. This latter John had a son Roger.

Now it happened that there was a great scamp of the name of Richard Weekes, born at Hatherleigh, son of Francis Weekes of Honeychurch, possibly a remote connection, but not demonstrably so.

He was a gentleman pensioner of Charles II., but spent most of his leisure time in the Fleet Prison. One day this rascal came down from London, it is probable at the suggestion of consumptive John's mother and sister, who could not be sure what he, with his feeble mind, might do with the estate.

Richard ingratiated himself into the favour of John, and urged him not to risk his health in so bleak and exposed a spot as South Tawton, but to seek a warmer climate, and he invited him to Plymouth. The unsuspicious John assented.

When John was cajoled to Plymouth, Richard surrounded him with creatures of his own, a doctor and two lawyers, who, with Richard's assistance, coaxed, bullied, and persuaded the sickly John into making a deed of settlement of all his estate in favour of Richard. The unhappy man did this, but with a curious proviso enabling him to revoke his act by word as well as by deed. Richard had now completely outwitted John's mother and sister, who had been conspirators with him, on the understanding that they were to share the spoils.

After a while, when it was clear that John was

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Rh dying, Richard hurried him back to North Wyke, where he expired on Saturday, September 2ist, 1661, but not till he had been induced by his mother and sister to revoke his will verbally, for they had now learned how that the wily Richard had got the better of them.

Next day, Sunday, Richard Weekes arrived, booted and spurred, at the head of a party of men he had collected. With sword drawn he burst into the house, and when Katherine Weekes attempted to bar the way he knocked her down. Then he drove the widow mother into a closet and locked the door on her. He now cleared the house of the servants, and proceeded to take possession of all the documents and valuables that the mansion contained. Poor John's body lay upstairs: no regard was paid to that, and, saying "I am come to do the devil's work and my own," he drove Katherine out of the house, and she was constrained to take refuge for the night in a neighbouring farm. The widow, Mary Weekes, was then liberated and also turned out of doors.

The heir-at-law was the uncle John, against whom Mary and Katherine Weekes had conspired with the scoundrel Richard. This latter now sought Uncle John, made him drunk, and got him to sign a deed, when tipsy, conveying all his rights to the said Richard for the sum of fifty pounds paid down. Richard was now in possession. The widow thereupon brought an action in Chancery against Richard. The lawyers saw the opportunity. Here was a noble estate that might be sucked dry, and they descended on it with this end in view.

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1922 Encyclopædia Britannica/Marchesi, Mathilde

MARCHESI, MATHILDE (1826-1913), singer and teacher of singing, was born at Frankfort-on-Main March 26 1826, her father's name being Graumann. She made her debut as a singer in 1844, but in 1849 began her career as a teacher, in which she speedily earned a wide reputation, teaching at the conservatoires of Vienna and Cologne, as well as in London and Paris. In 1852 she married Salvatore Marchesi, Cavaliere de Castrone (d. 1908), himself a well-known singer and teacher. Among Madame Marchesi's pupils were Emma Calvé, Emma Eames, Melba,

Emma Nevada, Gabrielle Kraus and Etelka Gerster. She published various works on the technique of singing, and in 1897 a volume of reminiscences, Marchesi and Music. She died in London Nov. 17 1913.

Her daughter, (b. 1863), also a famous singer and teacher, made her début as a singer very young. She first appeared in opera at Prague in 1900, and subsequently sang at Covent Garden in 1902 and 1903.


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154 The lawsuit was protracted for forty years, from 1661 to 1701, when the heirs of the wicked Richard retained the property, but it had been so exhausted and burdened, that the suit was abandoned undecided. Richard Weekes died in 1670.

The plan resorted to in order to keep possession after the forcible entry was this. The son of Richard Weekes had married a Northmore of Well, in South Tawton, and the Northmores bought up all the debts on the estate and got possession of the mortgages, and worked them persistently and successfully against the rightful claimants till, worried and wearied out, and with empty purses, they were unable further to pursue the claim. In 1713 the estate was sold by John Weekes, the grandson of Richard, who had also married a Northmore, and North Wyke passed away from the family after having been in its possession since the reign of Henry III.

It was broken up into two farms, and the house divided into two. Recently it has, however, been repurchased by a descendant of the original possessors, in a female line, the Rev. W. Wykes Finch, and the house is being restored in excellent taste.

In South Tawton church is a fine monument of the common ancestor, John Wyke, 1591. The church has been renovated, monumental slabs sawn in half and used to line the drain round the church externally. With the exception of the sun-dial, bearing the motto from Juvenal, "Obrepet non intellecta senectus" and a Burgoyne monument and that of "Warrior Wyke," the church does not present much

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Rh of interest at present, whatever it may have done before it fell into the hands of spoilers. The West Okement comes down from the central bogs through a fine "Valley of Rocks," dividing and forming an islet overgrown with wild rose and whortleberry. Above it stands Shilstone Tor, telling by its name that on it at one time stood a cromlech, which has been destroyed. This valley furnishes many studies for the artist.

Hence Yes Tor may be ascended, for long held to be the highest elevation on Dartmoor. The highest peak it is, rising to 2,030 feet, but it is over-topped by the rounded High Willhayes, 2,039 feet. Between Yes Tor and Mill Tor is a rather nasty bog. Mill Tor consists of a peculiar granite; the feldspar is so pure that speculators have been induced to attempt to make soda-water bottles out of it, by fusing without the adjunct of other materials.

On the extreme edge of a ridge above the East Okement, opposite Belstone Tor, is a camp, much injured by the plough. Apparently from it leads a paved raised causeway or road, presumed to be Roman; but why such a road should have been made from a precipitous headland above the Okement, and whither it led, are shrouded in mystery. Near this road, in 1897, was found a hoard of the smallest Roman coins, probably the store of some beggar, which he concealed under a rock, and died without being able to recover it. All pertained to the years between A.D. 320 and 330.

Of Okehampton I will say nothing here, as the place has had a chapter devoted to it in my Book of

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156 the West—too much space, some might say, for in itself it is devoid of interest. Its charm is in the scenery round, and its great attraction during the summer is the artillery camp on the down above Okehampton Park. On the other side of Belstone, Throwleigh may be visited, where there are numerous prehistoric relics. There were many others, but they have been destroyed, amongst others a fine inclosure like Grimspound, but more perfect, as the inclosing wall was not ruinous throughout, and the stones were laid in courses. The pulpit of Throwleigh church is made up of old bench-ends.

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1922 Encyclopædia Britannica/Marconi, Guglielmo

MARCONI, GUGLIELMO (1874-), Italian electrical engineer and inventor of the Marconi system of wireless telegraphy, was born at Bologna April 25 1874. He was educated at Leghorn and at Bologna University, and it was in the town of his birth that he made the first wireless tests. In England his earliest wireless messages were sent between Penarth and Weston-super-Mare and on Salisbury Plain (1897). In 1899 he transmitted messages across the English Channel, and in 1902 from England to Canada and the United States. In 1904 he inaugurated the first ocean daily newspaper, the Cunard Daily Bulletin, on the R.M.S. “Campania.” He was created hon. G.C.V.O. in 1914, was made an Italian senator, and was the recipient of many foreign decorations and honours.


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HAGFORD is in Domesday written Chageford, and this is the local pronunciation of the name at the present day. The natives say, "Chageford in the dirt—O good Lord!"

But Chagford has had the ability and promptitude to get out of the dirt and prove itself to be anything but a stick-in-the-mud place. It is with places as with people, some have good luck fall to them, others make their fortunes for themselves. Okehampton belongs to the former class, Chagford to the latter. It owes almost everything to a late rector, who, resolved on pushing the place, invited down magazine editors and professional littérateurs entertained them, drove them about, and was rewarded by articles appearing in journals and serials, belauding Chagford for its salubrious climate, its incomparable scenery, its ready hospitality, its rural sweetness, and its archaeological interest.

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158 Whither the writers pointed with their pens, thither the public ran, and Chagford was made. It has now every appliance suitable—pure water, electric lighting, telephone, a bicycle shop, and doctors to patch broken heads and set broken limbs of those upset from the "bikes."

Chagford is undoubtedly a picturesque and pleasant spot. It is situated near Dartmoor, and is sheltered from the cold and from the rainy drift that comes from the south-west. The lodging-house keepers know how to make visitors comfortable, and to charge for so doing. The church has been restored, coaches run to bring visitors, and the roads and lanes have been widened.

I recall the church before modern ideas had penetrated to Chagford. At that time the clerk, who also led the orchestra, gave out the psalm from his seat under the reading-desk, then, whistling the tune, he marched slowly down the nave, ascended to the gallery with leisure, and the performance began.

The church, dedicated to S. Michael, was rebuilt in the middle of the fifteenth century, when the Gorges family owned much land in the parish. Their cognisance, the whirlpool, a canting cognisance (gurges) appears in the bosses of the roof. It contains two monuments of some importance: one is a handsome stone altar tomb, with a canopy supported on columns, in memory of Sir John Whiddon, of Whiddon Park, Judge of Queen's Bench, who died in 1575; the other is to commemorate John Prouze, who died in 1664.

The Three Crowns Inn, opposite the church, is a

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Rh picturesque building of the seventeenth century. Chagford was one of the Stannary towns, but no remains of the court-house exist.

On Mattadon, above the town, stands a rude early cross of granite.

The ascent to the moor by Tincombe Lane, as I remember it half a century ago, was no better than a watercourse, strewn with boulders, to be scrambled up or down at the risk of dislocation of the ankle. It then well merited the descriptive lines:—

Now all is changed. A steam-roller goes up and down Tincombe Lane, the angles have been rounded, the precipitous portions made easy, the ruts filled up. And life likewise is now made easy for the rising generation—possibly too easy. Ruggedness had a charm of its own, and bred vigour of constitution and moral physique.

Chagford having lost, by death, the whistling clerk, started a blind organist. Now, also, he is gone.

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160 Every peculiarity is being crushed out of modern life by the steam-roller, civilisation.

Chagford Common, as I recall it, half a century ago, was strewn thick with hut circles. One ascended to it by Tincombe Lane and came into a prehistoric world, a Pompeii of a past before Rome was. It was dense with hut circles, pounds, and every sort of relic of the ancient inhabitants of the moor. But inclosures have been made, and but a very few relics of the aboriginal settlement remain. One of the most curious, the "Roundy Pound," only escaped through urgent remonstrance made to spare it. The road carried over the common annually eats up the remains of old, as the road-menders take away the stones from the hut circles to metal the highway.

At Batworthy, one of the inclosures, there must have been anciently a manufactory of flint tools and weapons. Countless spalls of flint and a fine collection of fabricated weapons and tools have been found there, and the collection has been presented from this place to the Plymouth Municipal Museum.

On Gidleigh Common, beside the Teign, opposite Batworthy, is Scaur Hill circle. It consists of thirty-two stones, at present, of which eight are prostrate. The highest of the stones is a little over six feet. The circle is ninety-two feet in diameter. Apparently leading towards this ring, on the Chagford side of the river, was a very long double row of stones, with a second double row or avenue branching from it.

There was a third double row, which started from the Longstone, near Caistor Rock. This Longstone is still standing, but the stone rows have been

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162 robbed by a farmer to build his newtake walls. I give plan of the rows as taken by me in 1851. There was another line of stones leading from the Three Boys to the Longstone. The Three Boys were three big stones that have disappeared, and the line from them has also been obliterated. This portion I unfortunately did not plan in 1851.

In the valley of the Teign is the so-called tolmen, a natural formation. In the same slab or stone may be seen the beginnings of a second hole. But it is curious as showing that the river at one time rolled at a higher elevation than at present. The scenes on a ramble up the river from Chagford to Holy Street Mill and the mill itself are familiar to many, as having furnished subjects for pictures in the Royal Academy.

The river Teign below Whiddon Park winds in and out among wooded precipitous hills to where the Exeter road descends in zigzags to Fingle Bridge, passing on its way Cranbrook Castle, a stone camp. The brook in the name is a corruption of burgh or burrh. On the opposite side of the valley, frowning across at Cranbrook, is Prestonbury Camp.

With advantage the river may be followed down for several miles to Dunsford Bridge, and the opportunity is then obtained of gathering white heath which grows on the slopes. At Shilstone in Drewsteignton is the only cromlech in the county. It is a fine monument. A few years ago it fell, but has been re-erected in its old position. After recent ploughing flints may be picked up in the field where it stands.

Gidleigh merits a visit, the road to it presenting

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Rh many delicious peeps. Gidleigh possesses the ruin of a doll castle that once belonged to the Prouze family. The church contains a screen in good preservation. In the parish of Throwleigh is the interesting manor house Wanson, of which I have told a story in my Old English Home.

But perhaps more interesting than manor houses are the old farm buildings in the neighbourhood of Chagford, rapidly disappearing or being altered out of recognition to adapt them to serve as lodging-houses to receive visitors.

One such adaptation may be noticed in Tincombe Lane. An old house is passed, where the ancient mullioned windows have been heightened and the floors and ceilings raised, to the lasting injury of the house itself, considered from a picturesque point of view. A passable road leads up the South Teign to Fernworthy, a substantial farm in a singularly lone spot. But there was another farm even more lonely at Assacombe, where a lateral stream descends to the Teign, but it has been abandoned, and consists now of ruin only. Near it is a well-preserved double stone row leading from a cairn and finishing at a blocking-stone.

At Fernworthy itself is a circle of upright stones and the remains of several stone rows sorely mutilated for the construction of a newtake wall. In a tumulus near these monuments was found an urn containing ashes, with a flint knife, and another, very small, of bronze or copper, and a large polished button of horn. On Chagford Common, near Watern Hill, is a double pair of rows leading from a cairn and a

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Magick; written by

he Doctrines of Mathematicks are o neceary to, and have uch an affinity with Magick, that they that do profes it without them, are quite out of the way, and labour in vain, and hall in no wie obtain their deired effect. For whatoever things are, and are done in thee inferior naturall vertues, are all done, and governed by number, weight, meaure, harmony, motion, and light. And all things which we ee in thee


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 ours, have root, and foundation in them: yet nevertheles without naturall vertues, of Mathematicall Doctrines only works like to naturals can be produced, as Plato aith, a thing not partaking of truth or divinity, but certain Images kin to them, as bodies going, or peaking, which yet want the Animall faculty, such as were those which amongt the Ancients were called Dedalus his Images, and αυτόματα, of which Aritotle makes mention, viz. the threefooted Images of Vulcan, and Dedalus, moving themelves, which Homer aith came out of their own accord to exercie, and which we read, moved themelves at the feat of Hiarba the Philoophicall Exercier: As alo that golden Statues performed the offices of Cup bearers, and Carvers to the guests. Alo we read of the Statues of Mercury, which did peak, and the wooden Dove of Arthita, which did fly, and the miracles of Boethius, which Caiodorus made mention of, ''viz. Diomedes'' in Bras, sounding a Trumpet, and a brazen Snake hiing, and pictures of birds inging mot weetly. Of this kind are thoe miracles of Images which proceed from Geometry, and Opticks, of which we made ome mention in the first book, where we poke of the Element of Aire, So there are made gla{{ls}es, ome Concave, others of the form of a Columne, making the repreentations of things in the Aire seem like hadows at a ditance: of which ort Apollonius, and Vitellius in their Books De Perpectiva, and Speculis, taught the making, and the ue. And we read that Magnus Pompeius brought a certain glas amongt the poils from the Eat, to Rome, in which were een Armies of Armed men. And there are made certain tranparent glaes, which being dipped in some certain juices of Hearbs, and irradiated with an artificiall light, fill the whole Aire round about with viions. And I know how to make reciprocall glaes, in which the Sun hining, all things which were illustrated by the raies thereof are apparently een many miles off. Hence a Magician, expert in naturall Philoophy, and Mathematicks, and knowing the middle ciences consisting of both these, Arithmatick, Muick, Geometry, Opticks, Atronomie, and uch ciences that are of weights, meaures, proportions, articles,


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 and joynts, knowing alo Mechanicall Arts reulting from thee, may without any wonder, if he excell other men in Art, and wit, do many wonderfull things, which the most prudent, and wie men may much admire. Are there not ome reliques extant of the Ancients works, ''viz. Hercules, and Alexanders pillars, the gate of Capia'' made of bras, and hut with Iron beams, that it could by no Wit or Art, be broken? And the Pyramis of Julius Cæar erected at Rome neer the hill Vaticanus, and Mountains built by Art in the middle of the Sea, and Towers, and heaps of Stones, uch as I aw in England put together by an incredible Art. And we read in faithfull Hitorians, that in former times Rocks have been cut off, and Vallies made, and Mountains made into a Plain, Rocks have been digged through, Promontories have been opened in the Sea, the bowels of the Earth made hollow, Rivers divided, Seas joyned to Seas, the Seas retrained, the bottome of the Sea been earched, Pools exhauted, Fens dryed up, new Ilands made, and again retored to the continent, all which, although they may eem to be againt nature, yet we read have been done, and we ee ome reliques of them remaining till this day, which the vulgar ay were the works of the divell, eeing the Arts, and Artificers thereof have been dead out of all memory, neither are there any that care to undertand, or earch into them. Therefore they eeing any wonderfull ight, do impute it to the divell, as his work, or think it is a miracle, which indeed is a work of naturall, or Mathematicall Philoophy. As if anyone hould be ignorant of the vertue of the Loadtone, and hould ee heavy Iron drawn upwards, or hanged in the Aire (as we read the Iron Image of Mercury did long ince as Treveris hang up in the middle of the Temple by Loadtones, this vere atteting the ame.

"The Iron white rod-bearer flies i' th' Aire."

The like to which we read was done concerning the image of the Sun at Rome, in the Temple of Serapis) would not uch an ignorant man, I ay, preently ay it is the work of the divell? But if he hall know the vertue of the Loadtone to the


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 Iron, and hall make triall of it, he presently ceaeth to wonder, and doth no more cruple it to be the work of nature. But here it is convenient that you know, that as by naturall vertues we collect naturall vertues, o by abtracted, mathematicall, and celetiall, we receive celetiall vertues, as motion, life, ene, peech, outhaying, and divination, even in matter les diposed, as that which is not made by nature, but only by art. And o images that peak, and foretell things to come, are aid to be made, as William of Paris relates of a brazen head made under the riing of Saturn, which they ay pake with a mans voice. But he that will chooe a dipoed matter, and mot fit to receive, and a mot powerfull agent, hall undoubtedly produce more powerfull effects. For it is a generall opinion of the Pythagoreans, that as Mathematicall things are more formall then Naturall, o alo they are more efficacious: as they have les dependence in their being, o alo in their operation. But amongt all Mathematicall things, numbers, as they have more of form in them, o alo are more efficacious, to which not only Heathen Philoophers, but alo Hebrew, and Chritian Divines do attribute vertue, and efficacy, as well to effect what is good, as what is bad.

Everinus Boethius aith, that all things which were firt made by the nature of things in its firt Age, eem to be formed by the proportion of numbers, for this was the principall pattern in the mind of the Creator. Hence is borrowed the number of the Elements, hence the coures of times, hence the motion of the Stars, and the revolution of the heaven, and the tate of all things ubit by the uniting together of numbers. Numbers therefore are endowed with great and


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 vertues. For it is no wonder, seeing there are so many, and so great occult vertues in naturall things, although of manifest openations, that there should be in numbers much greater, and more occult, and also more wonderfull, and efficacious, for as much as they are more formall, more perfect, and naturally in the celestialls, not mixt with separated substances; and lastly, having the greatest, and most simple commixtion with the Idea's in the mind of God, from which they receive their proper, and most efficacious vertues: wherefore also they are of more force, and conduce most to the obtaining of spirituall, and divine gifts, as in naturall things, elementary qualities are powerfull in the transmuting of any elementary thing. Again, all things that are, and are made, subsist by, and receive their vertue from numbers. For time consists of number, and all motion, and action, and all things which are subject to time, and motion.

Harmony also, and voices have their power by, and consist of numbers, and their proportions, and the proportions arising from numbers, do by lines, and points make Characters, and figures: And these are proper to Magicall operations, the middle which is betwixt both being appropriated by declining to the extreams, as in the use of letters. And lastly, all species of naturall things, and of those things which are above nature, are joyned together by certain numbers: which Pythagoras seeing, saith, that number is that by which all things consist, and distributes each vertue to each number. And Proclus saith, Number hath alwaies a being: Yet there is one in voyce, another in the proportion of them, another in the soul, and reason, and another in divine things. But Themistius, and Boethius, and Averrois the Babilonian, together with Plato, do so extoll numbers, that they think no man can be a true Philosopher without them. Now they speak of a rationall, and formall number, not of a materiall, sensible, or vocall, the number of Merchants buying, and selling, of which the Pythagoreans, and Platonists, and our Austin make no reckoning, but apply it to the proportion resulting from it, which number they call naturall, rationall, and formall, from which great mysteries


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 172 flow, as well in naturall, as divine, and heavenly things. By it is there a way made for the searching out, and understanding of all things knowable. By it the next access to naturall prophesying is had: and the Abbot Joachim proceeded no other way in his Prophecies, but by formall numbers.

Hat there lyes wonderfull efficacy, and vertue in numbers, as well to good as to bad, not only most eminent Philosophers do unanimously teach, but also Catholike Doctors, and especially Hierom, Austin, Origen, Ambrose, Gregory of Nazianzen, Athanasius, Basilius, Hilarius, Rubanus, Bede, and many more confirm. Hence Hilarius in his Commentaries upon the Psalms, testifies that the seventy Elders, according to the efficacy of numbers, brought the Psalms into order. Rabanus also, a famous Doctor, composed an excellent book of the vertues of numbers: But now how great vertues numbers have in nature, is manifest in the hearb which is called Cinquefoil, i.e. five leaved Grass; for this resists poysons by vertue of the number of five; also drives away divells, conduceth to expiation; and one leafe of it taken twice in a day in wine, cures the Feaver of one day: three the tertian Feaver: foure the quartane. In like manner four grains of the seed of Turnisole being drunk, cures the quartane, but three the tertian. In like manner Vervin is said to cure Feavers, being drunk in wine, if in tertians it be cut from the third joynt, in quartans from the fourth. A Serpent, if he be once struck with a Spear, dieth, if twice, recovers strength. These and many such as these are read, and testified in divers Authors. We must know now whence these are done, which certainly have a cause, which is a various proportion of various numbers amongst themselves. There is also a wonderfull experiment of the number of seven, that every seventh male, born without a female coming betwixt, hath power to cure the Kings evill by his touch alone, or word. Also every seventh daughter that is born, is said wonderfully to help forward the birth of children: neither is the naturall number here considered, but the formall consideration that is in the number. And let that which we spake before, be alwaies kept in mind, viz. that these powers are not in vocall, or numbers of merchants buying, and selling, but in rationall, formall, and naturall; These are distinct mysteries of God, and nature. But he that knows how to joyn together the vocall numbers, and naturall with divine, and order them into the same harmony, shall be able to work and know wonderfull things by numbers; the Pythagorians profess that they can prognosticate many things by the numbers of names, in which truly, unless there did ly a great mysterie, ' Rh


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 John had not said in the Revelation, He which hath understanding, let him compute the number of the name of the beast, which is the number of


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 a man, and this is the most famous manner of computing amongst the Hebrews, and Cabalists, as we shall shew afterwards. But this you must know, that simple numbers signifie Divine things: numbers of ten; Celestiall numbers of an hundred; terrestriall numbers of a thousand; those things that shall be in a future age. Besides, seeing the parts of the mind are according to an Arithmeticall Mediocrity, by reason of the identity, or equality of excess, coupled together. But the body, whose parts differ in their greatness, is according to a Geometricall mediocrity, compounded: But an animall consists of both, viz. soul and body, according to that mediocrity, which is sutable to harmony: Hence it is that numbers do work very much upon the soul, figures upon the body, and harmony upon the whole animall.

Chapter iv. Of unity, and the Scale thereof. Now let us treat particularly of numbers themselves: and because number is nothing els but a repetition of Unity, let us first consider Unity it self. For Unity doth most simply go through every number, and is the common measure, fountain, and originall of all numbers, contains every number joyned together in it self intirely, the beginner of every multitude, alwayes the same, and unchangable: whence also being multiplyed into it self, produceth nothing but it self: it is indivisible, void of all parts: But if it seem at any time to be divided, it is not cut, but indeed Multiplied into Unities: yet none of these Unities is greater or lesser then the whole Unity, as a part is less than the whole: It is not therefore Multiplyed into parts, but into it self: Therefore some called it concord, some piety, and some friendship, which is so knit, that it cannot be cut into parts. But Martianus, according to the opinion of Aristotle saith, it is named Cupid, because it is made one alone, and will alwaies bewail it self, and beyond it self it hath nothing, but being void of all haughtiness, or coupling, turns its proper heats into it self. It is therefore the one beginning, and end of all things, neither hath it any beginning, or end it self: Nothing is before one, nothing is after one, and beyond it is nothing, and all things which are, desire that one, because all things proceeded from one, and that all things may be the same, it is necessary that they partake of that one: And as all things proceeded of one into many things, so all things endeavour to return to that one, from which they proceeded; it is necessary that they should put off multitude. One therefore is referred to the high God, who seeing he is one, and innumerable, yet creates innumerable things of himself, and contains them within himself. There is therefore one God, one world of the one God, one Sun of the one world, also one Phoenix in the World, one King amongst Bees, one Leader amongst Flocks of Catel,


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Book II. one Ruler amongst heards of Beasts, & Cranes follow one, and many other Animalls honour Unity; Amongst the Members of the body there is one Principal by which all the rest are guided, whether it be the head, or (as some will) the heart. There is one Element overcoming, and penetrating all things, viz. Fire. There is one thing created of God, the subject of all wondring, which is on Earth, or in Heaven, it is actually Animal, Vegetable, and Minerall, every where found, known by few, called by none by its proper name, but covered with figures, and Riddles, without which neither Alchymie, nor Naturall Magick, can attain to their compleat end, or perfection. From one man, Adam, all men proceed, from that one all become mortall, from that one Jesus Christ they are regenerated: and as saith Paul, one Lord, one Faith, one Baptism, one God, and Father of all, one mediator betwixt God and man, one most high Creator, who is over all, by all, and in us all. For there is one Father, God, from whence all, and we in him: one Lord Jesus Christ, by whom all, and we by him: one God Holy Ghost, into whom all, and we into him.


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156 CHAP.


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 Two, and the Scale thereof. The first Number is of two, because it is the first Multitude, it can be measured by no number besides unity alone, the common measure of all Numbers: It is not compounded of Numbers, but of one unity only; neither is it called a number uncompounded, but more properly not compounded: The Number of three is called the first Number uncompounded: But the Number of two is the first branch of unity, and the first procreation: Hence it is called generation, and Juno, and an imaginable Corporation, the proof of the first motion, the first form of parity: the number of the first equality, extremity, and distance betwixt, and therefore of peculiar equity, and the proper act thereof, because it consists of two equally poysed: and it is called the Number of Science, and Memory, and of light, and the number of man, who is called another, and the lesser World: it is also called the number of charity, and mutuall love, of marriage, and society, as it is said by the Lord, Two shall be one flesh. And Solomon saith: It is better that two be together then one, for they have a benefit by their mutuall society: If one shall fall, he shall be supported by the other. Wo to him that is alone, because when he falls he hath not another to help him: and if two sleep together, they shall warm one the other; how shall one be hot alone? And if any prevaile against him, two resist him. And it is called the number of Wedlock and Sex; for there are two sexes, Masculine, and Feminine: and two Dovess bring forth two Eggs, out of the first of which is hatched the Male, out of the second the Female. It is also called the midle, that is capable, that is good, and bad, partaking, and the beginning of division, of Multitude, and distinction, and signifies matter. This is also sometimes the number of discord, and confusion, of misfortune, and uncleanness, whence Saint Hierom against Jovianus saith, that therefore it was not spoken in the second


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 day of the creation of the world, and God said, That it was good, because the number of two is evill. Hence also it was, that God commanded that all unclean Animals should go into the Ark by couples: because as I said, the number of two, is a number of uncleanness, and it is most unhappy in their Soothsayings, especially if those things, from whence the Soothsaying is taken, be Saturnall, or Martiall, for these two are accounted by the Astrologers unfortunate. It is also reported, that the number of two doth cause apparitions of Ghosts, and fearfull Goblins, and bring mischiefs of evill spirits to them that travell by night. Pythagoras (as Eusebius reports) said, that Unity was God, and a good intellect; and that Duality was a Divell, and an evill intellect, in which is a materiall multitude: wherefore the Pythagoreans say, that two is not a number, but a certain confusion of unities. And Plutarke writes, that the Pythagorians called unity Apollo, and two, strife, and boldness; and three, Justice, which is the highest perfection, and is not without many mysteries. Hence there were two Tables of the Law in Sina, two Cherubins looking to the Propitiatory in Moses, two Olives dropping oyle, in Zachariah, two natures in Christ, Divine, and Humane; Hence Moses saw two appearances of God, viz. his face, and back-parts, also two Testaments, two commands of Love, two first dignities, two first people, two kinds of Spirits, good and bad, two intellectuall creatures, an Angell, and soul, two great lights, two Solstitia, two equinoctials, two poles, two Elements, producing a living soul, viz. Earth, and Water.


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The Scale of the Number of two.


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Chapter vi. Of the Number of three, and the Scale thereof. The number of three is an incompounded number, a holy number, a number of perfection, a most powerfull number. For there are three persons in God, there are three Theologicall vertues in Religion. Hence it is that this number conduceth to the Ceremonies of God, and Religion, that by the solemnity of which, prayers, and sacrifices are thrice repeated. Whence Virgil sings,

"Odd numbers to the God delightfull are."

And the Pythagorians use it in their sanctifications, and purifications, whence in Virgil,

"The same did cleanse, and wash with Water pure Thrice his companions -"

And it is most fit in bindings, or ligations, hence that of Virgil,

" - I walk around First with these threads, which three, and severall are, 'Bout th' Altar thrice I shall thy image bear."

And a little after;

"Knots, Amaryllis, tye, of colours three, Then say, these bonds I knit, for Venus be."

And we read of Medea.

"She spake three words, which caus'd sweet sleep at will, The troubled Sea, the raging Waves stand still."

And in Pliny it was the cusome in every medicine to spit with three deprecations, and hence to be cured. The number of thee is perfected with three Augmentations, long, broad, and deep, beyond which there is no progression of dimension, whence the first number is called square. Hence it is said that to a body that hath three measures, and to a square number, nothing can be added. Wherefore Aristotle in the beginning of his speeches concerning Heaven, cals it as it were a Law, according to which all things are disposed. For Corporeall, and spirituall things consist of three things, viz. beginning, middle, and end. By three (as Tresmegistus saith) the world is perfected: Hemarmene {so the L}, necessity, and order (i.e.) concurrence of causes,


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 which many call fate, and the execution of them to the fruit, or increase, and a due distribution of the increase. The whole measure of time is concluded in three, viz. Past, present, to come; All magnitude is contained in three; line, superficies, and body, every body consists of three Intervals, length, bredth, thickness. Harmony contains three consents in time, Diapason, Hemiolion, Diatessaron. There are three kinds of souls, Vegetative, sensitive, and intellectuall. And as saith the Prophet, God orders the world by number, weight, and measure, and the number of three is deputed to the Ideall forms thereof, as the number two is to the procreating matter, and unity to God the maker of it. Magicians do constitute three Princes of the world, Oromasis, Mitris, Araminis (i.e.) God, the Mind, and the Spirit. By the three square or solid, the three numbers of nine of things produced are distributed, viz. of the supercelestiall into nine orders of Intelligencies: of Celestiall into nine Orbs: of inferiours into nine kinds of generable, and corruptible things. Lastly in this ternall Orb, viz. twenty seven, all Musical proportions are included, as Plato, and Proclus, do at large discourse. And the number of three hath in a harmony of five, the grace of the first voyce. Also in Intelligencies there are three Hierarchies of Angelicall spirits. There are three powers of Intellectuall creatures, memory, mind, and will. There are three orders of the blessed, viz. of Martyrs, Confessors, and Innocents. There are three quaternions of Celestiall Signs, viz. Of fixt, moveable, and common, as also of houses, viz. centers, succeeding, and falling. There are also three faces, and heads in every Sign, and three Lords of each triplicity. There are three fortunes amongst the Planets. Three graces amongst the Goddesses. Three Ladies of destiny amongst the infernall crew. Three Judges. Three furies. Three-headed Cerberus. We read also of a thrice double Hecate. Three moneths of the virgin Diana. Three persons in the supersubstantiall Divinity. Three times, of Nature, Law, and Grace. Three Theologicall vertues, Faith, Hope, and Charity. Jonas was three days in the Whales belly; and so many was Christ in the grave. |}


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 The Scale of the Number of three.


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 Chapter vii.

Of the Number of Four, and the Scale thereof.

The Pythagorians call the Number of four Tetractis, and prefer it before all the vertues of Numbers, because it is the foundation, and root of all other numbers; whence also all foundations, as well in artificiall things, as naturall, and divine, are four square, as we shall shew afterwards: and it signifies solidity, which also is demonstrated by a four square figure. For the number four is the first four square plain, which consists of two proportions, whereof the first is of one to two, the latter of two to four, and it proceeds by a double procession and proportion, viz. of one to one, and of two to two, beginning at a unity, and ending at a quaternity: which proportions differ in this, that according to Arithmatick, they are unequall to one the other: but according to Geometry are equall. Therefore a four square is ascribed to God the Father, and also contains the mysterie of the whole Trinity: for by its single proportion, viz. by the first of one to one, the unity of the paternall substance is signified, from which proceeds one Son, equall to him; by the next procession, also simple, viz. of two to two, is signified by the second procession the Holy Ghost from both, that the Son be equall to the Father by the first procession; and the Holy Ghost be equall to both by the second procession. Hence that superexcellent, and great name of the divine Trinity of God is written with four letters, ''viz. Yod, He, and Vau; He, where it is the aspiration He, signifies the proceeding of the spirit from both: for He being duplicated, terminates both syllables, and the whole name, but is pronounced Jova, as some will, whence that Jovis'' of the heathen, which the Ancients did picture with four ears, whence the number four is the fountain, and head of the whole divinity. And the Pythagorians call it the perpetuall fountain of nature: for there are four degrees in the Scale of nature, viz. to be, to live, to be sensible, to understand.


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 There are four motions in nature, viz. ascendent, descendent, going forward, circular. There are four Corners in the heaven, viz. rising, falling, the midle of the heaven, and the bottome of it. There are four Elements under Heaven, viz. Fire, Aire, Water, and Earth; according to these there are four triplicities in Heaven: There are four first qualities under the Heaven, viz. Cold, Heat, Driness, and Moystness, from these are the four Humours, Blood, Flegm, Choller, Melancholy. Also the year is divided into four parts, which are Spring, Summer, Autumn, and Winter; also the wind is divided into Eastern, Western, Northern, and Southern. There are also four rivers of Paradise, and so many infernall. Also the number four makes up all knowledge: first it fills up every simple progress of numbers with four termes, viz. with one, two, three, and four, constituting the number ten. It fills up every difference of numbers, the first even, and conteining the first odd in it. It hath in Musick Diatessaron, the grace of the fourth voice. Also it conteins the instrument of four strings, and a Pythagorean Diagram, whereby are found out first of all musicall tunes, and all harmony of Musick. For Double, Treble, fourtimes double, one and halfe, one and a third part, a concord of all, a double concord of all, of five, of four, and all consonancy is limited within the bounds of the number four. It doth also contein the whole of Mathematicks in four terms, viz. point, line, superficies, and profundity. It comprehends all natute in four terms, viz. substance, quality, quantity, and motion. Also all naturall Phylosophy, in which are the seminary vertues of nature, the naturall springing, the growing form, and the compositum. Also Metaphysick is comprehended in four bounds, viz. being, essence, vertue, and action. Morall Phylosophy is comprehended with four vertues, viz. prudence, justice, fortitude, temperence. It hath also the power of justice: hence a fourfold law: of providence from God; fatall, from the soul of the world: of nature from Heaven: of prudence, from man. There are also four judiciary powers in all things being, viz.


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 the intellect, discipline, opinion, and sense.

It hath also great power in all mysteries. Hence the Pythagoreans did ratifie the number four with an oath, as if it were the cheifest ground whereon their faith was grounded, and their belief might be confirmed. Hence it was called the Pythagorians oath, which is expressed in these verses.

"I with pure minde by th' number four do swear That's holy, and the fountain of nature Eternall, parent of the mind -"

Also there are four rivers of Paradise; four Gospels received from four Evangalists throughout the whole Church. The Hebrews received the cheifest name of God written with four letters. Also the Egyptians, Arabians, Persians, Magicians, Mahumitans, Grecians, Tuscans, Latines, write the name of God with only four letters, viz. thus, Theut, Alla, Sire, Orsi, Abdi,, Esar, Deus. Hence the Lacedemonians were wont to paint Jupiter with four wings. Hence also in Orpheus his divinity, it is said that Neptunes Chariots are drawn with four horses. There are also four kinds of divine furies, proceeding from severall deities, viz. from the Muses, Dionysius, Apollo, and Venus. Also the Prophet Ezekiel saw four beasts by the river Chobar, and four Cherubims in four wheels. Also in Daniel, four great beasts did ascend from the Sea, and four winds did fight. And in the Revelations four beasts were full of eyes, before, and behind: standing round about the Throne of God, and four Angels, to whom was given power to hurt the Earth, and the Sea, did stand upon the four corners of the Earth, holding the four winds, that they should not blow upon the Earth, nor upon the Sea, nor upon any Tree.

The Scale of the Number four, answering the four Elements.


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 {| border="1" Cherubin. Thrones. Powers. Vertues. Archangels. Angels. Martyrs. Confessors. Michael. Raphael. Gabriel. Uriel. Seraph. Cherub. Tharsis. Ariel. Asser. Nephtalim. Isachar. Zabulum. Benjamin. Ephraim. Simeon. Gad. Peter. Jacob the elder. Bartholemew. Mathew. Phillip. James the younger. Andrew. Thomas. Leo. Sagittarius. Libra. Aquarius. Scorpius. Pisces. Virgo. Capricornus. Fire. Ayre. Water. Earth.
 * The name of God with four letters.
 * colspan="4" |
 * In the Originall world, whence the Law of providence.
 * Four Triplicities or intelligible Hierarchies.
 * Seraphim.
 * Seraphim.
 * Dominations.
 * Principalities.
 * Innicents.
 * In the Intellectual world, whence the fatall Law.
 * Four Angels ruling over the corners of the world.
 * מיכאל
 * מיכאל
 * רפאל
 * גבריאל
 * אוריאל
 * Four rulers of the Elements.
 * שרפ
 * שרפ
 * כרוב
 * תרשיש
 * אריאל
 * Four consecrated Animals.
 * The Lion.
 * The Eagle.
 * Man.
 * A Calf.
 * Four Triplicities of the tribes of Israel.
 * Dan.
 * Four Triplicities of the tribes of Israel.
 * Dan.
 * Jehuda.
 * Manasse.
 * Reubin.
 * Four Triplicities of Apostles.
 * Mathias.
 * Mathias.
 * Simon.
 * John.
 * Thaddeus.
 * Four Evangelists.
 * Mark.
 * John.
 * Mathew.
 * Luke.
 * Four Triplicities of Signs.
 * Aries.
 * Four Triplicities of Signs.
 * Aries.
 * Gemini.
 * Cancer.
 * Taurus.
 * In the Celestiall world, where is the law of nature.
 * The Stars, and Planets, related to the Elements.
 * Mars, and the Sun.
 * Jupiter, and Venus.
 * Saturn, and Mercury.
 * The fixt Stars, and the Moon.
 * Four qualities of the Celestiall Elements.
 * Light.
 * Diaphanousness.
 * Agility.
 * Solidity.
 * Four Elements.
 * אש
 * Four Elements.
 * אש
 * אש
 * רוח
 * מים
 * עפר
 * rowspan="6" | In the Elementary, where the Law of generation, and corruption is.
 * Four qualities.
 * Heat.
 * Moysture.
 * Cold.
 * Dryness.
 * Four seasons.
 * Summer.
 * Spring.
 * Winter.
 * Autumne.
 * Four corners of the World.
 * The East.
 * The West.
 * The North.
 * The South.
 * Four perfect kinds of mixt bodies.
 * Animals.
 * Plants.
 * Metals.
 * Stones.
 * Four kinds of Animals.
 * Walking.
 * Flying.
 * Swimming.
 * Creeping.
 * }
 * Walking.
 * Flying.
 * Swimming.
 * Creeping.
 * }


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 {| border="1" Samael. Azazel. Azael. Mahazael.
 * What answer the Elements, in Plants.
 * Seeds.
 * Flowers.
 * Leaves.
 * Roots.
 * rowspan="12" | In the lesser world, viz. man, from whom is the Law of prudence.
 * What in Metals.
 * Gold, and Iron.
 * Copper, and Tin.
 * Quicksilver.
 * Lead, & Silver.
 * What in stones.
 * Bright, and burning.
 * Light, and transparent.
 * Clear, and congealed.
 * Heavy, & dark.
 * Four Elements of man.
 * The Mind.
 * The spirit.
 * The Soul.
 * The body.
 * Four powers of the Soul.
 * The Intellect.
 * Reason.
 * Phantasy.
 * Sense.
 * Four Judiciary powers.
 * Faith.
 * Science.
 * Opinion.
 * Experience.
 * Four morall vertues.
 * Justice.
 * Temperance.
 * Prudence.
 * Fortitude.
 * The senses answering to the Elements.
 * Sight.
 * Hearing.
 * Tast, and smel.
 * Touch.
 * Four Elements of mans body.
 * Spirit.
 * Flesh.
 * Humours.
 * Bones.
 * A four-fold spirit.
 * Animall.
 * Vitall.
 * Generative.
 * Naturall.
 * Four humours.
 * Choller.
 * Blood.
 * Flegme.
 * Melancholly.
 * Four Manners of complexion.
 * Violence.
 * Nimbleness.
 * Dulness.
 * Slowness.
 * Four Princes of divels, offensive in the Elements.
 * סמאל
 * Blood.
 * Flegme.
 * Melancholly.
 * Four Manners of complexion.
 * Violence.
 * Nimbleness.
 * Dulness.
 * Slowness.
 * Four Princes of divels, offensive in the Elements.
 * סמאל
 * Four Princes of divels, offensive in the Elements.
 * סמאל
 * עזאזל
 * עזאל
 * מהזאל
 * rowspan="3" | In the infernall world, where is the Law of wrath, and punishment.
 * Four infernal Rivers.
 * Phlegeton.
 * Cocytus.
 * Styx.
 * Acheron.
 * Four Princes of spirits, upon the four angels of the world.
 * Oriens.
 * Paymon.
 * Egyn.
 * Amaymon.
 * }
 * Amaymon.
 * }


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 Chapter viii. Of the Number Five, and the Scale thereof. The number five is of no small force, for it consists of the first even, and the first odd, as of a Female, and Male; For an odd number is the Male, and the even the Female. Whence Arithmeticians call that the Father, and this the Mother. Therefore the number five is of no small perfection, or vertue, which proceeds from the mixtion of these numbers: It is also the just midle of the universal number, viz. ten. For if you divide the number ten, there will be nine and one, or eight and two, or seven and three, or six and four, and every collection makes the number ten, and the exact midle alwaies is the number five, and its equidistant; and therefore it is called by the Pythagoreans the number of Wedlock, as also of justice, because it divides the number ten in an even Scale. There be five senses in man, sight, hearing, smelling, tasting, and feeling: five powers in the soul, Vegetative, Sensitive, Concupiscible, Irascible, Rationall: five fingers on the hand: five wandering Planets in the heavens, according to which there are five-fold terms in every sign. In Elements there are five kinds of mixt bodies, viz. Stones, Metals, Plants, Plant-Animals, Animals, and so many kinds of Animals, as men, four-footed beasts, creeping, swimming, flying. And there are five kinds by which all things are rnade of God, viz. Essence, the same, another, sense, motion. The Swallow brings forth but five young, which she feeds with equity, beginning with the eldest, and so the rest, according to their age. Also this number hath great power in expiations: For in holy things it drives away Divels. In naturall things, it expels poysons. It is also called the number of fortunateness, and favour, and it is the Seale of the Holy Ghost, and a bond that binds all things, and the number of the cross, yea eminent with the principall wounds of Christ, whereof he vouchsafed to keep the scars in his glorifyed body. The heathen Philosophers did dedicate it as sacred to Mercury,


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 esteeming the vertue of it to be so much more excellent then the number four, by how much a living thing is more excellent then a thing without life. For in this number the Father Noah found favour with God, and was preserved in the floud of waters. In the vertue of this number Abraham, being an hundred years old, begat a Son of Sarah, being ninety years old, and a barren Woman, and past child bearing, and grew up to be a great people. Hence in time of grace the name of divine omnipotency is called upon with five letters. For in time of nature the name of God was called upon with three letters. שדי Sadai: in time of the Law, the ineffable name of God was expressed with four letters יהוה insteed of which the Hebrews express אדני Adonai: in time of grace the ineffable name of God was with five letters יהשוה Ihesu, which is called upon with no less mysterie then that of three letters ישו.


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 The Scale of the Number of five.


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 Chapter ix. Of the Number six, and the Scale thereof. Six is the number of perfection, because it is the most perfect in nature, in the whole course of numbers, from one to ten, and it alone is so perfect, that in the collection of its parts it results the same, neither wanting, nor abounding. For if the parts thereof, viz. the midle, the third, and sixt part, which are three, two, one, be gathered together, they perfectly fill up the whole body of six, which perfection all the other numbers want: Hence by the Pythagorians it is said to be altogether applyed to generation, and Marriage, and is called the Scale of the world. For the world is made of the number six, neither doth it abound, or is defective. Hence that is, because the world was finished by God the sixt day. For the sixt day God saw all the things which he had made, and they were very good. Therefore the heaven, and the earth, and all the Host thereof were finished. It is also called the number of man, because the sixt day man was created: and it is also the number of our redemption, for the sixt day Christ suffered for our redemption: whence there is a great affinity betwixt the number six and the Cross, labour, and servitude: hence it is commanded in the Law, that in six days the work is to be done, six days Manna is to be gathered, six years the ground was to be sown, and that the Hebrew servant should serve his Master six years; six days the glory of the Lord appeared upon Mount Sina, covering it with a cloud: the Cherubins had six wings, 6 circles in the Firmament, Artick, Antartick, two Tropicks, Equinoctiall, & Eclipticall, six wandring Planets, Saturn, Jupiter, Mars, Venus, Mercury, the Moon, running through the latitude of the Zodiack, on both sides the Eclyptick. There are six substantificall qualities in the Elements, viz. Sharpness, Thinness, Motion, and the contrary to these, Dulness, Thickness, Rest. There are six differences of position, Upwards, Downwards, Before, Behind, on the right side, one the left side. There are six naturall offices, without which nothing can be, viz. Magnitude, Colour, Figure, Intervall, Standing, Motion. Also a solid Figure of any four square thing hath six superficies. There are six Tones of all harmony, viz. 5. Tones, & 2. half tones, which make one tone, which is the sixt.


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 The Scale of the Number six.


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 Chapter x. Of the Number Seaven, and the Scale thereof. The number seaven is of various, and manifold power, for it consists of one, and six, or of two, and five, or of three and four, and it hath a Unity, as it were the coupling together of two threes: whence if we consider the severall parts thereof, and the joyning together of them, without doubt we shall confess that it is as well by the joyning together of the parts thereof, as by its fullness apart, most full of all Majesty. And the Pythagorians call it the Vehiculum of mans life, which it doth not receive from its parts so, as it perfects by its proper right of its whole, for it contains body, and soul, for the body consists of four Elements, and is endowed with four qualities: Also the number three respects the soul, by reason of its threefold power, viz. rationall, irascible, and concupiscible. The number seaven therefore, because it consists of three, and four, joyns the soul to the body, and the vertue of this number relates to the generation of men, and it causeth man to be received, formed, brought forth, nourished, live, and indeed altogether to subsist. For when the genitall seed is received in the womb of the woman, if it remain there seaven hours after the effusion of it, it is certain that it will abide there for good: Then the first seaven daye it is coagulated, and is fit to receive the shape of a man: then it produceth mature infants, which are called infants of the seaventh moneth, i.e. because they are born the seaventh moneth. After the birth, the seaventh hour tryes whether it will live or no: for that which shall bear the breath of the aire after that hour is conceived will live. After seaven dayes it casts off the reliques of the Navell.

After twice seaven dayes its sight begins to move after the light: in the third seaventh it turns its eyes, and whole face freely. After seaven moneths it breeds teeth: After the second seaventh moneth it sits without fear of falling: After the third seaventh moneth