THE Count of GABALIS: Or, The Extravagant Mysteries OF THE Cabalists, EXPOSED In Five Pleasant Discourses On The Secret Sciences.  
Quod tanto impendio absconditur, etiam solummodò demonstrare, destruere est.  Tertullian. 
Done into English, By P. A. Gent.  
With Short Animadversions.  
London, Printed for B. M. Printer to the Cabalistical Society of the Sages, at the Sign of the Rosy-Crusian, MDCLXXX.   

A LETTER TO MY LORD  
MY LORD,  
YOU have always shown yourself so Generous to your Friends, that I cannot believe, but you will pardon the Liberty I take, in behalf of one of the best of Mine; which is, to beseech you, to be so kind to him, as to take the pains to read over his Book. I go not about to engage you in the following Part, which my Friend, the Author, promises to publish hereafter; since I know, these Authors are apt to give us large Hopes, of what they intent, but often fail. I told him plainly, That you esteem it a great Point of Honour, never to say any thing, but what you think; and that he should not flatter himself to imagine, you would put off a Quality so rare, and so new in the Court, to say his Book is Good, if you find it otherwise. But that which I now desire of your Lordship, and which I humbly beg, you will not deny me, is, to decide a Difference we have had betwixt us. You should not, my Lord, have engrossed to yourself, such a prodigious Stock of Knowledge and Learning, if you have not a mind to be Consulted, before the greatest Doctors. This, Sir, is the Dispute, which I have had with my Friend.  
I would have persuaded him, to have changed the whole Frame of his Work; for this Drolling way, of carrying it thus on, does not to me, seem proper to his Subject. These Mysteries of the Cabal (said I to him) are serious Matters, which many of my Friends do seriously study: They should therefore be Refuted by the Strength of solid Arguments. And as their Errors are generally on things Divine; the which, (besides the difficulty we have, to make a Wise Man laugh indeed, at any Subject what so ever) are certainly most dangerous to jest with: And we may very well fear, lest it should cast a Scandal on our Religion. 'Tis true, he must make a Cabalist speak like a Saint, or else he improperly manages the Character; and if he does so speak like a Saint, he imposes on weak Judgements, by this appearance of Sanctity; and probably, shall induce Men to entertain a belief of these Extravagancies, more than all his Drolling shall be able to Refute.  
To this, my Friend answered, with the same Presumption, which Authors are accustomed to do, when they vindicate their Works: That though these Cabalistick Mysteries be so serious; yet are there none but Melancholy Persons, who addict themselves to the Study of them. That should he fall point blank on this Subject, in a Dogmatic Method, he himself would become Ridiculous, for treating seriously on such Fooleries: And that he judged it more to the purpose, to turn all this Ridicule on the Count of Gabalis. The Secret Sciences of the Gabal, are of the number of those Chimaeras; to which we give most Authority, when we dispute against them soberly: and that we should not therefore undertake to baffle and destroy them, but by jeering. And he being read in the Fathers, alleged to me Tertullian. Your Lordship, that understands them better than either He, or I do, may judge whether he has quoted him true or no: Multa sunt risu digna revinci, ne gravitate adorentur. He said, That Tertullian used this Excellent Saying, against the Valentinians, who were a kind of very Fanatic Rosy-Crusians, in his Days.  
As to the Devotion, which is almost in every part of this Work: It is an inevitable Necessity (said he) that a Cabalist should speak of God. But then again, it is observable in this Piece, That there is a more inevitable Necessity, for the keeping up this Cabalistick Character, that God is never spoken of, but with Extreme Respect: So that Religion cannot receive any Blemish by it; and weak Judgements shall be more infatuated with it, than the Lord Gabalis, when they suffer themselves to be Bewitched by this Extravagant Devotion; if the Raillery used herein, abstruct not the Charm.  
By these his Reasons, (my Lord) and many others, which I shall forbear to repeat to you (because I am very Ambitious, to make you of my Party) My Friend pretends, he ought to have writ against the Cabal, in this pleasant Manner. Your Lordship, I hope, will be pleased, to decide this Controversy. I affirm, It would be most proper, to proceed against the Cabalists, or Rosy-Crusians, and against all their Secret Sciences, by serious and vigorous Arguments. He says, That Truth is naturally Brisk and Gay; and that she is most powerful, when she Laughs: because one of the Ancients, whom without doubt, you know, says, in a certain place, (which you cannot choose, but call to mind, being endued with so Faithful a Memory) Convenit veritati ridere, quia laetans.  
He added, That the Secret Sciences are dangerous, if we meddle not with them in such a manner, as may inspire is with Contempt against them; by painting out their Ridiculous Mysteries, and preventing the World's losing time, in search after them; by showing the Vanity and End of them, and displaying their Extravagancy. Pray, (my Lord) declare your Sentence, having heard our Reasons. I shall receive your Decision, with that Respect, with which you know, I am always obliged to acknowledge myself,  
MY LORD, Your Lordships Servitorissimo.   

Count GABALIS: Or, The Extravagant Mysteries. Of the CABALISTS. OR, ROSY-CRUSIANS. Exposed in Five Pleasant Discourses on the Secret Sciences  

Discourse the First.  
GOD rest the Soul of Monsieur the Count of Gabalis! who, as they Writ me news, is lately dead of an Apoplexy. Now, the Cabalists will not fail to say, That this kind of Death is ordinary to those, who imprudently manage the Secrets of the Sages; and that, since the Blessed Ramundus Lullius has Pronounced the Sentence in his Last Will and Testament, a Destroying-Angel has ever been ready to strangle in a Moment, all those who have indiscreetly Revealed the Phylosophick-Mysteries.  
But let them not so rashly condemn this Wise Man, without having better Information of his Conduct. 'Tis true, He has discovered all to me; but not without all the Cabalistick Circumspections requisite. I must do him the right, in giving this Testimony to his Memory, That he was a great Zealot for the Religion of his Fathers, the Philosophers; and that he would have suffered the Flames, rather than have Profaned the Sanctity of it, by disclosing it to any Unworthy Prince, to any Ambitious Person, or to one that was Incontinent; three sorts of People, Excommunicated in all Ages by the Wise. By good Fortune, I am no Prince; I have little Ambition; and by the Sequel of this Discourse, it may be seen, that I have a little more Chastity, than a Sage needs have. I am end ve with a Docible Wit, curious of Knowledge, and Bold enough: I want but a little Melancholy, to make all those who would blame the Count of Gabalis, confess, that he needed not have concealed any thing from me, in regard I was a Subject proper enough for the Secret Sciences. It is true, that without Melancholy, no great Progress can be made therein: But this little Stock of it that I have, was enough to make me not to be rejected by them. You (has he said a hundred times to me) have Saturn in an Angle, in his House, and Retrograde; you cannot fail, one of these days, of being as Melancholy, as a Sage aught to be: For the Wisest of all Men (as we know in the Cabal) had, as you have, Jupiter in the Ascendant. And yet, it was never observed, that he ever so much as once Laughed, in all his Life-time; so powerful was his Saturn in him, though it was certainly weaker than yours.  
'Tis then my Saturn, and not Monsieur the Count of Gabalis, that the Virtuosos must Quarre● with, if I affect more the Divulging of their Secrets, than the Practising of Them. If the Stars do not their Duty, the Count is not in the Fault: And if I have not a Soul Great enough to attempt, to become Master o● Nature, to turn the Elements up side down, to entertain the Supreme Intelligences, to command the Daemons, to beget Giants, to create New Worlds, to speak to God in his High Throne, and to oblige the Cherubin, which defends the Entrance of Paradise, to let me come in, and take two or three Turns in his Walks; 'Tis Me, that they must blame more or less: They must not for this, insult over the Memory of this Rare Man; and say that he is Dead, for having blabbed all things to me. Is it impossible, that amongst the wand'ring Spirits, he may not have been worsted in a Conflict with some Indocible Hobgoblin? Perchance he is not Dead, but in Appearance; following the Custom of the Philosophers, who seem to Die in one place, and transport themselves to another. Be it how it will, I can never believe, that the Manner wherewith he entrusted his Treasures to me, merited any Punishment. You shall see, how all things passed.  
Common Sense having always made me suspect, that there was a great deal of Emptiness in all that which they call Secret Sciences; I was never tempted to lose so much time, as to turn over the Leaves of these Books, which Treat of them: But yet, not finding it reasonable to Condemn, without knowing why, all those addicting themselves thereto, who otherwise are Wise Persons, very Learned for the most part, and Eminent both for the Gown and Sword. I took up a Resolution, (that I might avoid being Unjust, and wearying myself with tedious Reading) of feigning myself a great Devoter to these Sciences, amongst all those, whom I could learn were of that Gang. I had quickly better Success, than I could possibly hope for. Since all these Gentlemen, how Mysterious, and how Reserved soever they may seem to be, desire nothing more, than to vent their Imaginations, and the New Discoveries, which they pretend to have made in Nature. In a few Days, I was the Confident of the most Considerable amongst them, and had every Day one or other of them in my Study; which I had on purpose garnished with their most Fantastic Authors. There was never a Learned Virtuoso of this Kind, but I had Correspondence with him. In a word, For my Zeal to this Science, I quickly found, that I was well Approved by all. I had for my Companions, Princes, Great Lords, Gownsmen, Handsome Ladies, and Unhandsome too; Doctors, Prelates, Friars, Nuns: In fine, People of all Ranks and Qualities, Some of them, were for Converse with Angels, others with Devils, others with their Genius, others with Incubus': Some addicted themselves to the Cure of Diseases, some to Stargazing, some to the Secrets of Divinity; and almost All, to the Philosophers-Stone.  
They All agreed, that these Grand Secrets, and especially, the Phylosophers-Stone, were hardly to be found out; and that but very few do attain to them: But they had all in particular, a very good Opinion of themselves, to believe, that they were of the Number of the Elect. By good Luck, with infinite Impatiency, the most Considerable of them expected at this time, the Arrival of a Lord, who was a great Cabalist, and whose Estate lies upon the Frontiers of Poland. He had promised, by Letters to the Children of Philosophy in Paris, to come and Visit them; and so to pass from France into England. I had a Commission, to write an Answer to this Great Man: I sent him the Scheam of my Nativity, that he might judge, if I were capable of aspiring to the Supreme Wisdom. My Scheam, and my Letter were so Happy, to oblige him to do me the Honour of Answering me; That I should be one of the first, that he would see at Paris; and that, if Heaven did not oppose, there should be nothing wanting in him, to introduce me into the Society of the Wise.  
For the well-management of my Good Fortune, I entertain a Regular Correspondence with the Illustrious Germane: I propose to him, from time to time, great Doubts, as well grounded as I could, concerning the Harmony of the World, the Numbers of Pythagoras, the Revelations of St. John, and the First Chapter of Genesis. The Greatness of the Matter ravished him! He writ to me unheardof Wonders; and I plainly saw, that I had to deal with a Man of a most vigorous, and most Copious Imagination. I had Threescore or Fourscore Letters from him, of so Extraordinary a Style, that I could not think of Reading any other thing, even when I was alone in my Study.  
I was Astonished one Remarkable Day, when I saw a Man come in a most Excellent Mein; who, Saluting me gravely, said to me in the French Tongue, but in the Accent of a Foreigner: Adore, my Son; Adore the most Glorious and Great God of the Sages: And let not thyself be puffed up with Pride, that he sends to thee one of the Children of Wisdom, to Constitute thee a Fellow of their Society, and make thee Partaker of the Wonders of his Omnipotency.  
This strange Manner of Salutation, did upon the sudden, surprise me; and I began, at first, to question, whether or no it might not be some Apparition: Nevertheless, recovering my Spirits the best I could, and looking upon him as Civilly as the little Fear I was seized with, could permit me. What ever you be (said I to him) whose Compliment ●avours not of this World, you do me a great Honour, in making me this Visit. But I beseech you, if you please, before I Worship this God of the Sages, let me know, of what God, and what Sages you speak? Do me the Favour, to sit down on this Chair, and give yourself the Trouble to tell me, what this God is, what these Sages, this Company, these Wonders of Omnipotency? and after or before all this, What kind of Creature, I have the Honour to speak to?  
Sir, You receive me most Sage-like, (said he, smiling, and taking the Chair which I Presented him) you desire me on a sudden, to Explain things to you; which, if you please, I shall not Resolve to Day. The Compliment, which I made you, are the Words which the Sages use at first, to those to whom they purpose to open their Hearts, and to discover their Mysteries. I had thought, that being so Wise as you seemed to me in your Letters, this Salutation would not have been unknown to you; and that it would be the most pleasing Compliment, that could be made you by the Count of Gabalis.  
Ah! Sir (cried I, remembering that I had a Ticklish Game to Play) How shall I render myself Worthy of so much Goodness? Is it possible, that the Excellentest of all Men, should be in my Study? that the Great Gabalis, should honour me with his Visit?  
I am the least of the Sages, (replied he, with a serious Look) and God, who dispenses the Beams of his Wisdom, by Weight and Measure, as his Sovereignty pleases, has given me but a small Talon, in Comparison of that which I admire with Astonishment, in my Fellows. I hope, that you may equal them, one Day; if I durst judge of it by the Scheam of your Nativity, which you did me the Honour to send me: But you give me cause to Complain of you, Sir, (added he, Smiling) in taking me even now for a Spirit.  
Not for a Spirit, (said I to him) but I protest to you, Sir, that calling to my Remembrance on a sudden, what Cardan relates of his Father; That being one day in his Study, he was Visited by unknown Persons, clothed in divers Colours; who entertained him in a pleasant Discourse, concerning their Nature and Employment.— I understand you (interrupted the Count,) they were Sylphes, of which I shall talk to you hereafter: They are a kind of Aerial Substances; who sometimes come to Consult the Sages, concerning the Books of Averro, which they do not well understand. Cardan was but a Coxcomb, for Publishing that amongst his Subtleties: He had found those Memories amongst his Father's Papers, who was one of Us; and who, seeing that his Son was Naturally a Babbler, would Teach him nothing of what was most Considerable; but let him puzzle his Brains in Astrology, by which he was not cunning enough, to prevent his Sons being Hanged. This Ass, was the Cause of your doing me the Injury, to take me for a Sylphe. Injury (replied I!) Why Sir, should I be so Unfortunate to— I am not Angry at it, (interrupted he) since you are not obliged to know beforehand, that all these Elementary Spirits are our Disciples; for they are most Happy, when we will stoop so low, as to Instruct them; and the least of our Sages is more knowing, than all those Little Gentlemen. But we shall talk more at large of this, some more convenient time; It is sufficient for me to day, that I have had the Satisfaction to see you. Endeavor, my Son, to make yourself Worthy of Receiving the Cabalistical Illuminations: The Hour of your Regeneration is come; The Fault is your own, if you become not a New-Creature. Pray fervently to him, who only has the Power to Create new Hearts, to give you one, that may be Capable of the great Things, which I have to Teach you; and to Inspire me, not to conceal any thing from you, of our Mysteries. He then risen up; and Embracing me, without giving me the Leisure to Answer him: Farewell, my Son, (pursued he) I must go see our Companions, which are at Paris; after which, I shall Communicate my News to you. In the mean time, Watch, Pray, Hope, and be Silent.  
He went out of my Study, in saying that; and I complained of his short Visit, as I waited on him back, that he had the Cruelty to leave me so quickly, after he had let me be so Happy, as to have a Glimpse of his Light. But having assured me with a good Grace, that I should lose nothing by this sudden Departure; he got up into his Coach, and left me in a Surprise, which I am not able to Express. I could not believe my own Eyes, nor my own Ears: I'm sure, (said I) that this is a Man of Great Quality; that he hath an Estate of Five Thousand Pounds a Year: Besides, he appears very Accomplished. Is it possible, that he can thus suffer himself to be filled with these Fooleries? He has talked to me of these Sylphes, with great Earnestness: Should he prove a Sorcerer in the Upshot? and, Should I have been Deceived till now, in believing, that there were no such Things? But, suppose he be a Sorcerer, Are there also some of them so Devout, as this Man appears to be?  
I could not Comprehend any thing of all this: Nevertheless, I resolved to see the End of it; though I well enough foresaw, that he had some set Discourses to handle; and that the Daemon, which agitated him, was a great Moralist, and a Preacher.   

Discourse the Second.  
THE Count was pleased to allow me all the Night in Prayer: And in the Morning, by Break of Day, he acquainted me by a Note, that he would come to my House by Eight of the Clock; and that, if I pleased, we might go and take the Air together. I waited for him; he came; and after Reciprocal Civilities: Let us go (said he to me) to some Place, where we may be free together, and where no Body may interrupt our Discourse. Ruel (said I to him) seems to be a Place very Pleasant, and very Solitary. Let us thither then, (replied he:) So up we get into the Coach; and all the way, I observed my New Master. I never saw in any Person, so great Marks of Satisfaction, as appeared in all his Gestures. He had a Spirit more mild, calm, and free, than methought a Sorcerer could have. All his Countenance, and Behaviour, was not as of a Man, whose Conscience could reproach him with any thing that was Black; and I was in a marvellous Impatience, till I should see him enter upon the Matter: Not being able to comprehend, how a Man, who seemed to me so Judicious, and so Accomplished in all things else, should employ his Wits in these Ridiculous Speculations, with which I knew him the Day before, to be infected. He discoursed to me of Policy most Divinely; and was infinitely pleased, to hear that I had read what Plato has writ of it. You will have need enough of all that, one Day, (said he to me), a little more, than you think you shall: And if we agree together to day, it is not impossible, but that in a small time, you may put in Practice these Sage Maxims. By this time, we were got to Ruel, and went into the Garden; the Count vouchsafing to Admire the Beauty of it, and walked strait to the Labyrinth.  
He seeing, that we were as free from Company, as he could desire: I beseech, (cried he, lifting up his Eyes and Hands towards Heaven) I beseech the Eternal Wisdom, that I may be Inspired in such a manner, as that I may not conceal any of these inexpressible Truths from you: How Happy shall you be, my Son, if Heaven has the Kindness to put those Dispositions into your Soul, which the High Mysteries require of you! You are about to Learn, how to command Nature; God alone, shall be your Master; and the Sages only, shall be your Equals: The Supreme Intelligences shall esteem it a Glory, to obey your Desires: The Devils shall not dare to approach, where you are; Your Voice shall make them tremble, in the most profound Caves of their Abyss. And all the Invisible People, who inhabit the Four Elements, shall account themselves Happy, to be the Ministers of your Pleasures. I Adore thee, O Great God for having Crowned Man with so much Glory, and for having Established him the Sovereign Monarch over all the Works of thy Hands! Do you feel, my Son, (added he, turning himself towards me) Do you feel this Heroic Ambition, which is the certain Character of the Children of wisdom? Dare you desire, to Serve nothing but God only; and to Rule over all Things, which is not of God? Have you comprehended, what it is to be a Man? And, Do you not detest the being of a Slave, since you were Born to be a Sovereign? And if you have these Noble Thoughts, as the Figure of your Nativity suffers me not to doubt; consider soberly, if you can have the Courage, and Strength, to Renounce all Things, which may be an Obstacle to you, in the attaining that Greatness, to which you were Born? He stopped there, and beheld me steadfastly; as attending my Answer, or as if he were reading my Heart.  
How much soever the beginning of this Discourse had made me hope, that we should enter presently upon the Matter; so much the more was I become desperate at what he had last said. The word RENOUNCE, so affrighted me, that I questioned, whether or no he was not about to propose to me, the Renouncing of my Baptism, or Paradise. So that, not knowing how to get out of these straits: Renounce, (said I to him!) Why, Sir, need I Renounce any thing? Truly, (replied he) there is need enough; and so much need, that we must begin with that Point first: I know not whether or no you can resolve upon it; but I know very well, that Wisdom does not inhabit a Body subject to Sin, no more, than it enters into a Soul, prepossessed with Error or Malice. The Sages will never admit you into their Society, if you do not Renounce from this very present, a Thing which cannot stand in Competition with Wisdom. You must (added he, stooping down, and whispering in my Ear) You must Renounce all Carnal Commerce with Women.  
I could not forbear breaking out into a fit of Laughter at this pleasant Proposition. Well Sir, (cried I!) you have quitted me for a very small Matter: I had thought, that you would have proposed to me some strange Renunciation; but since it is only Women, I assure you, that Work is long since done. I am very  (God be thanked!) Nevertheless, Sir, in regard that Solomon was Wiser than I, it may be, shall ever be, and that all his Wisdom could not hinder him from being Corrupted by them. I beseech you tell me, what Expedient you Gentlemen take, to keep you from this Sex? And, what Inconvenience there would be, if in the Philosopher's Paradise, every Adam had his Eve.  
There you ask great Matters, (replied he, consulting with himself, if he should Answer my Question or not) but yet since I see, that you desert Women without any Trouble, I shall tell you one of the Reasons, which have obliged the Sages to impose this Condition on their Disciples; and from thence you will know in what Ignorance all those Live, who are not of our Number.  
When you shall be enroled amongst the Children of Philosophy, and that your Eyes shall be Fortified by the use of our Sacred Medicine; you shall immediately discover, that the Elements are inhabited by most Perfect Creatures; from the Knowledge and Commerce of whom, the Sin of the Unfortunate Adam, has excluded all his too Unhappy Posterity. This immense Space, which is between the Earth, and the Heavens, has more Noble Inhabitants, than Birds and Flies: This vast Ocean has also other Troops, besides Dolphins and Whales: The Profoundity of the Earth, is not only for Moles; And the Element of Fire, (more Noble than the other Three) was not made to be Unprofitable and Void.  
The Air is full of an innumerable Multitude of People, having Human Shape, somewhat Fierce in appearance, but Tractable upon experience: Great Lovers of the Sciences, Subtle, Officious to the Sages, and Enemies to Sots and Ignorants. Their Wives, and their Daughters have a kind of Masculine Beauty, such as we describe the Amazons to have. How Sir, (cried I!) Would you persuade me, that these Fiends you speak of, are Married.  
Be not so Fierce, my Son, (replied he) for so small a Matter. Believe whatsoever I tell you, to be Solid and true. I am making known nothing to you, but the Principles of the Ancient Cabal; and there needs nothing more to justify them, than that you should believe your own Eyes: But receive with a Meek Spirit, the Light which God sends you by my Interposition. Forget all that you may have heard touching these Matters, in the Schools of the Ignorants: whereat you will be displeased, when you shall be convinced by Experience, and be obliged to disown, what formerly you had a good Opinion of to no purpose.  
Listen then to the End; and know, that the Seas and Rivers are Inhabited, as well as the Air: The Ancient Sages have called these kind of People Vndians or Nymphs. They have but few Males amongst them; but the Women are there in great Numbers: Their Beauty is marvellous; and the Daughters of Men have nothing in them, comparable to these.  
The Earth is filled almost to the Centre with Gnomes or Pharyes; a People of small Stature; the Guardians of Treasures, of Mines, and of Precious Stones. They are Ingenious, Friends of Men, and easy to be commanded. They furnish the Children of the Sages with as much Money, as they have need of; and never ask any other Reward of their Services, than the Glory of being Commanded. The Gnomides or Wives of these Gnomes or Pharyes, are Little, but very Handsome; and their Habit marvellously Curious.  
As for the Salamanders, the Inhabitants of the Region of Fire: They serve the Philosophers, but they seek not for their Company with any great Eagerness; and their Wives and Daughters will rarely be seen. They do wisely, (interrupted I) and for my share, I shall excuse their Appearing to me. Why ●o, (●aid the Count?) Why, Sir, (replied I?) What Business can I have, to Converse with so ugly a Creature as a Salamander, be it either Male or Female? You are mistaken, (answered he) that is the Idea, which the ignorant Painters and Sculpters have given them: The Wives of the Salamanders are Fair; nay, rather more Fair, than all others, seeing they are of a purer Element. But I forbear to speak more of that, and shall give but a slight Description of these People; because you shall see them yourself, at your Leisure; and that very easily too, if you have the Curiosity for it. You shall see their Habits, their Diet, their Manners, their Policy, and their Admirable Laws. You will be Charmed more, with the Beauty of their Wit, than that of their Body: Yet you cannot choose, but be grieved for these poor Wretches, when they shall tell you, That their Soul is Mortal; and that they have no Hope of enjoying Eternal Happiness, and of the Supreme Being, which they acknowledge, and Religiously adore. They will tell us, That being Composed of the most pure Parts of the Elements, which they inhabit; and not having in them any contrary Qualities, seeing they are made but of one Element, they Dye not but after many Ages: But Alas! What is such a Time, in respect of Eternity? They must Eternally resolve into their Nothing. This Consideration does sorely afflict them; and we have Trouble enough, to comfort them concerning it.  
Our Fathers, the Philosophers, speaking to God Face to Face, complained to him of the Unhappyness of these People; and God, whose Mercy is without bounds, revealed to them, that it was not impossible to find out a Remedy for this Evil. He inspired them, that by the same Means as Man, by the Alliance which he Contracted with God, has been made Partakers of the Divinity: The Sylphs, the Gnomes, the Nymphs, and the Salamanders, by the Alliance which they might Contract with Man, might be made Partakers of Immortality. So a She- Nymph, or a Sylphide becomes Immortal, and capable of the Blessing to which we aspire, when they shall be so happy as to be married to a Sage; a Gnome, or a Sylphe ceases to be Mortal, from the moment that he Espouses one of our Daughters.  
Hence arose the Error of the former Ages, of Tertullian, of Justin Martyr, of Lactantius, Cyprian, Clemens Alexandrinus, Athenagoras the Christian Philosopher; and generally, of all the Writers of that time They had learned, that these Elementary Demimen, had endeavoured a Commerce with Maids; and they have from thence imagined, that the Fall of the Angels had not happened, but for the Love which they were touched with after Women Certain Gnomes, desirous of becoming Immortal, had a mind to gain the good Affections of our Daughters; and had brought abundance of Precious Stones, of which they are the Natural guardians: And these Authors, relying on the Book of Enoch, which they misunderstood, thought that it was the Attempt which these Amorous Angels had offered to the Chastity of our Wives. In the Beginning, these Children of Heaven begat Famous Giants, by making themselves beloved by the Daughters of Men: And the ill Cabalists, Josephus and Philo, (as all the Jews are ignorant) and after them all the other Authors, which I have just now named, as well as Origen and Macrobius, have said, that they were Angels; and have not known, that they were the Sylphes, and other People of the Elements; that under the Name of the Children of Elohim, are distinguished from the Children of Men. Likewise, that which the Sage Saint Augustine, has had the Modesty to leave undetermined, touching the Pursuits which those called Fauns or Satyrs, made after the Africans of his time, is cleared by that which I have now alleged, of the Desire which all these Elementary Inhabitants have, of Allying themselves to Men; as the only means to attain to the Immortality which they have not.  
No, no! Our Sages have never Erred so, as to attribute the Fall of the first Angels, to their Love of Women, no more than they have put Men under the Power of the Devil; by imputing all the Adventures of the Nymphs and Sylphs to him, of which the Historians speak so largely. There was nothing Criminal in all that. They were the Sylphs, which endeavoured to become Immortal. Their Innocent Pursuits, far enough from being able to scandalise the Philosophers, have appeared so Just to us, that we are all resolved by common Consent, utterly to Renounce Women; and entirely to give ourselves to the Immortalising of the Nymphs and Sylphs.  
Good Lord, (cried I!) What do I hear? Was there ever such marvellous F— Yes, my Son, (interrupted the Count) Admire the marvellous Felicity of the Sages! Instead of Women, whose fading Beauty pass away in a short time, and are followed with horrible Wrinkles and Uglyness, the Philosophers enjoy Beauties which never wax old, and whom they have the glory to make Immortal. Guess at the Love and Acknowledgement of these invisible Mistresses; and with what Ardour they strive to please the Charitable Philosopher, who Labours to Immortalize them.  
Ah! Sir, (cried I once again) I Renounce—. Yes, my Son, (pursued he, without giving me the Leisure to finish) Renounce the fading Pleasures, which are to be had with Women; the Fairest amongst them all, is Loathsome, in respect of the Homeliest Sylphide: No Displeasure ever follows our Sage Embraces. Miserable Ignorants! How should you complain, that ye have not the Power to taste of the Phylosophick Pleasures!  
Miserable Count de Gabalis, (interrupted I, in an Accent mixed with Choler and Compassion!) Will you give me leave to tell you at last, That I Renounce this senseless Wisdom; That I find this Visionary Philosophy very Ridiculous: That I detest the Abominable Embraces, which make you affect these Phantasms; and that I tremble for you, and wonder that some one of these pretended Sylphides does not hurry you to Hell, in the middle of your Transports and Raptures; and for fear, lest so honest a Man as you, should not perceive the End of your foolish Chymerick Zeal, and should not Repent of so great a Crime.  
Oh! Oh! (answered he, Recoiling too or three Paces back, and earnestly looking upon me with an Angry Countenance) Mischief light on thy indocible Spirit! His Action, I must confess, affrighted me; but it was yet worse, when I perceived, that going further from me, he drew out of his Pocket a Paper; which I could easily see at that distance, to be full of Characters; yet I could not well discern it. He read them gravely, and spoke low. I guessed, that he was invoking some Spirit for my Ruin, and Repent me more than a little for my inconsiderate Zeal. If I escape this adventure, (said I) I'll never have to do with a Cabalist more. I fixed my eyes upon him, as upon a Judge that was ready to condemn me to Death; When at last, I perceived; that his looks became serene. 'Tis hard (said he, smiling, and coming towards me again) 'Tis hard for you to kick against the Pricks. You are a Vessel of Election. Heaven has ordained you, to be the greatest Cabalist of your Age. Behold the Scheme of your Nativity, which cannot fail. If it be not now, and that too by my means, 'twill be a great wonder, as appears by this Saturn retrograde.  
Alas, Sir, (said I to him) if I must become a Sage, it will never be but by the means of the Great Gabalis: But to deal freely with you, I am afraid, that you will find it a difficult matter to bend me to this Philosophical Mode. It seems (continued he) that you should be but ill read in Physics, that cannot be persuaded of the existence of these People? I know not, (answered I) but I cannot Imagine that these can be any things else but Fiends disguised. Do you still (said he) rather believe your own Whimsies, than Natural Reason? than Plato, Pythagorus, Celsus, Psellus, Proclus, Porphyrius, Jamlicus, Plotinus, Trismegistus, Nollius', Dorneus, Fludd; than the great Philippus Aureolus Theophractus Bombst Paracelsus the Honeinhem; and than all our Society?  
I would believe you (Answered I) as soon, nay sooner, than all these: But, Dear Sir, could you not so order the business with the rest of your society, that I might not be obliged to have Carnal knowledge of these Elementary Ladies? Away, away, (replied he) you have your own Liberty, without doubt; for nobody loves, unless he has a mind to it. Few of the Sages have been able to defend themselves from their charms: But it has been observed, that some reserving themselves wholly and entirely for great things, (as you will know in time) would never do this honour to the Nymphs. I will be then of this number, (said I:) But yet neither can I resolve to lose time about the ceremonies which I have heard a Prelate say, must be practised by those who mean to converse with their Genius's. This Prelate knew not what he said, (said the Count;) for you shall see ere long, that there are not Genius's there; and besides, that never any Sage employed either Ceremonies or Superstition for the familiarity of the Genius's, no more than for the People of whom we speak.  
The Cabalists do nothing, but by the Principles of Nature: And if there are sometimes found in our Books certain strange words, characters, or Fumigations, 'tis but to conceal the Philosophical Principles from the Ignorant. Admire the Simplicity of Nature, in all her most marvellous Operations! And in this Simplicity, a Harmony, and Agreement so great, so just, and so necessary, that it will make you return back, in despite of yourself, from your weak Imaginations. That which I am now going about to tell you, we teach those of our Disciples, which we will not let altogether enter into the Sanctuary of Nature; and whom we will nevertheless, not utterly deprive of the Society of the Elementary People, merely out of the compassion which we have for these poor wretches.  
The Salamanders (as you have already, perhaps, comprehended) are Composed of the most subtle Parts of the Sphere of Fire, conglobated and organised by the Action of the Universal Fire, (concerning which, I shall one day entertain you further) so called, because it is principal of all the Motions of Nature.  
The Sylphes in like manner, are Composed of the purest Atoms of the Air: The Nymphs, of the most delicate parts of the Water; and the Gnomes of the subtlest parts of the Earth. There was a great Proportion betwixt Adam, and these so perfect Creatures; because they being composed of that which was most pure in the four Elements; He comprehended the perfections of these four sorts of People, and was their Natural King. But since the time that his sin precipitated him into the Excrements of the Elements, (as you shall see hereafter) the Harmony was disordered, and there was no more proportion, he being become Impure, and Dull, in respect of these substances so pure and so subtle. What remedy for this evil? How shall we remount this throne, and recover this lost Sovereignty? O Nature! Why do they study thee so little? Do you not comprehend my Son, with what simplicity nature can render to man the Goods which he has lost?  
Alas! Sir (replied I) I am very ignorant in all these simplicities, you speak of. And yet (pursued he) it is very easy to become knowing in them.  
If we would recover that Empire over the Salamanders: we must purify and exalt the Element of Fire which is in us, and raise up the tone of this slackened string, we need do no more, but concentre the Fire of the World by Concave Mirrors in a Globe of Glass. And herein, is that great piece of Art which all the Ancients have so Religiously concealed, and which the Divine Theophrastus has discovered. There is form in this Globe a Solar powder, which being purified by itself from the Mixture of other Elements; and being prepared according to art, becomes in a very little time, Sovereignly proper to exalt the Fire which is in us, and make us become (according to our Phrase) of a Fiery Nature. From that time the inhabitants of the Sphere of Fire become our inferiors, and ravished to see our mutual Harmony re-stablisht, and that we once more approach to them: They have all the kindness for us which they have for their own Species, all the respect which they own to the Image and to the Lieutenant of their Creator; and all the concern which may make evident in them, the desire of obtaining by us, the immortality which they want. 'Tis true, that as they are more subtle than those of the other Elements, they live a very long time, so they are not very forward, to importune the Sages to make them immortal. You may accommodate yourself with one of these, if the aversion which you have witnessed to me last not with you to the end: perchance, she will never speak to you of that which you fear so much.  
It will not be so with the Sylphs, the Gnomes, and the Nymphs; For they living a less time, have more need of us: and so their familiarity is more easy to obtain. You need but shut up a glass filled with Conglobated Air, Water, or Earth, and expose it to the Sun for a month; Then separate the Element according to art, which is very easy to do, if it be Earth or Water. 'Tis a marvellous thing to see, what a virtue every one of these purified Elements have to attract the Nymphs, Sylphs, and Gnomes. In taking but never so little, everyday, for about a month together, one shall see in the Air the volant Republic of the Sylphs; The Nymphs come in shoals up the Rivers, and the Guardians of Treasures, presenting you with their riches. Thus without Characters, without Ceremonies, without Barbarous words, you become absolute Master over all these people. They require no worship of the Sages, since they know well enough that he is nobler than they. Thus venerable Nature teaches her Children how to repair the Elements by the Elements. Thus is Harmony reestablished. Thus man recovers his natural Empire, and can do all things in the Elements, without Daemon, or unlawful art. Thus you see, my Son, that the Sages are more innocent than you thought. You say nothing to me—  
I admire Sir (said I) and I begin to fear, that you will make me become a Chemist. Ah! God preserve thee from that, my Child, (cried he) 'Tis not to these fooleries that your Nativity designs you, I will warrant you on the contrary, from being troubled about that: I told you already, That the Sages show not these things, but to those whom they will not admit into their Society. You shall have all these Advantages, and others infinitely more Glorious, and more Pleasant, by ways clearly more Philosophical. I had not described these Methods to you, but to let you see the Innocence of this Philosophy, and to take you out of these Panic Fears.  
I thank God, Sir, (answered I) I am not at present, in any such Fear as I was even now. And although I do not yet resolve upon the Accommodation, which you pose to me with the Salamanders; I cannot refrain from having the Curiosity to learn how you have discovered, that these Nymphs, and these Sylphs Dye? Truly (replied he) they tell us so, and we see them Die. How, (said I) Can you see them Die, and yet your Commerce renders them Immortal? That would be well, (pursued he) if the Number of the Sages equalled the Number of these People: Besides that, there are many amongst them, who rather choose to Die, than hazard by becoming Immortal, the being so unhappy as they see the Devils are. And 'tis the Devil, who Inspired them with these Opinions; for there is no Mischief, which he doth not do, to hinder these poor Creatures from becoming Immortal by our Alliance. Insomuch, that I look upon it, (and so ought you, my Son) as a most pernicious Temptation, and a Motion of very little Charity, to have this Aversion which you show to it.  
Moreover, as concerning their Death, of which you speak: What was it that obliged the Oracle of Apollo, to say, That all those who speak Oracles, were Mortal, as well as he; as Porphyrius reports? And, What think you, was the meaning of that Voice, which was heard on all the Coast of Italy, and struck so great a Terror into all those who were upon the Sea? THE GREAT PAN IS DEAD! They were the People of the Air; who gave notice to the People of the Water, that the Chiefest, and most Aged of all the Sylphs, was newly Dead.  
At that time, when this Voice was heard, (said I to him) I suppose, that the World worshipped Pan, and the Nymphs: And that these Gentlemen, whose Commerce you are Preaching of to me, were the False Gods of the Heathens.  
'Tis true, my Son, (replied he) The Sages have always been of that opinion, That the Devil never had the Power to make himself Worshipped. He is too Unhappy, and too Weak, ever to have had this Pleasure, and this Authority. But he has been able to persuade the Elementary Hosts, to show themselves to Men, and make men erect Temples to them; and by the Natural Dominion, which every one has over the Element which he inhabits, they trouble the Air, and the Sea, set the Earth in Combustion, and dispense the Fire of Heaven, according to their Humour: Insomuch, that they had no great trouble to be taken for Deities, so long as the Sovereign Being differed the Salvation of the World. But the Devil never received all the Advantage of his Malice, which he hoped he should: For it has happened from thence, that Pan, the Nymphs, and the rest of the Elementary People, having found the Means of changing this Commerce of Worship, into a Commerce of Love; (for you may remember, that amongst the Ancients, Pan was the King of those Gods whom they called Incubuses, and who always earnestly sought the Acquaintance of Maids) many Heathens have escaped the Devil, and shall never Burn in Hell.  
I do not well understand you, Sir, (said I.) You have not minded me, to understand me, (continued he, smiling, and in a jeering Tone.) Behold what you pass over! and likewise, what your Doctors pass over, who know not what these Excellent Physics mean! Behold the Great Mystery of all this Part of Philosophy, which concerns the Elements; and which will take away (if you have but never so little Love for yourself) this Repugnance to Philosophy, which you have witnessed to me this Day! Know then, my Son; and go not about to divulge this great Arcanum to any unworthy Ignorant. Know, that as the Sylphs acquire an Immortal Soul, by the Alliance which they Contract with the Men who are Predestinated; so also, the Men who have no right to Eternal Glory: Those Miserable Wretches, whose Immortality is but a lamentable Advantage, for whom the Messiah was not sent—  
Then, you Gentlemen of the Cabal, are Jansenists likewise, (interrupted I?) We know not what that is, my Child, (proceeded he, somewhat Angryly) and we ●corn to inform ourselves, wherein consists the different Sects, and divers Religions, with which the Ignorant puzzle their Heads. We keep to the Ancient Religion of our Fathers, the Philosophers; wherein 'tis very necessary, that I instruct you. But to come again to the purpose: These Men, whose sad Immortality is nothing but an Eternal Misfortune; The unhappy Children, whom the Sovereign Father has neglected, have also this Recourse, that they may become Mortal, by Contracting an Alliance with these Elementary People. So that you see, the Sages hazard nothing for Eternity. If they are Predestinated, they have the Pleasure to carry with them to Heaven (in quitting the Prison of this Body) the Sylphide, or Nymph, which they have Immortalised: And if they be not Predestinated, the Commerce of the Nymph renders their Soul Mortal, and delivers them from the Horrors of the Second Death. So the Devil saw all the Pagans escape, who Allied themselves to the Nymphs: And so the Sages, or Friends of the Sages, when God Inspires us to Communicate to any one, the Four Elementary Secrets, (which I have now been teaching you) free themselves from the Peril of being Damned.  
Without Lying, Sir, (cried I, not daring to put him again into an ill Humour; and finding it requisite to defer the telling him plainly my Opinion, till I should have discovered all the Secrets of his Cabal, which I judged by this Glimpse, must needs be very full of Pleasure and Divertisement:) Without Lying, You advance Wisdom to a great Height! And you had reason to tell me, That this surpassed all our Doctors: And I believe, that this likewise passes all our Magistrates too: And that, if they could discover who those were, that ecsaped the Devil by this means, (as Ignorance is very Unjust) they would engage in the Devil's Interest, against these Fugitives, and make a strong Party for him.  
Yes, It is for that, (pursued the Count) that I have so strictly commanded you; and do again command you, to keep Religiously this Secret. Your Judges are strange Persons! They Condemn a most innocent Action, as a dismal Crime. What a Barbarity was it, to Burn those two Priests, which the Prince of Miranda says he knew of, who had each of them his Sylphide, for the space of Forty Years! What an Inhuman thing was it, to put Joan Herviller to death, for having laboured Six and Forty Years, to Immortalize a Gnome! And, What a piece of Ignorance was that of Bodin, to represent her as a Witch; that from thence he might take advantage to Authorise popular Errors, touching pretended Sorcerers; in a Book as Impertinent, as his Commonwealth is Reasonable.  
But it is late; and I do not consider, that you have not yet Dined. 'Tis yourself, that you mean, Sir, (said I) for as for my part, I could listen to you till to Morrow, without Inconvenience. For me! Alas! (replied he, Laughing, and walking towards the Gate) 'Tis easily seen, that you understand but little, what Philosophy is. The Sages Eat but for their Pleasure, and never for Necessity. I had a quite contrary Idea of Wisdom, (answered I;) I had thought, that you Wisemen should never Eat but to satisfy Nature. You are abused, (said the Count) How long think you, that our Sages can subsist without Eating? How can I tell? (answered I) Moses and Elias, you know, Fasted forty Days: You Sages, I make no doubt, may do it some few Days less. What a great piece of Business would that be? (Replied he) The most Wise Man that ever was, the Divine, the almost Adorable Paracelsus, affirms, that he has seen many of the Sages Fast Twenty Years, without Eating any thing whatsoever. He himself, before he attained to the Monarchy of Wisdom, whereof we have justly presented him the Sceptre: He, I say, would undertake to Live many Years without Eating, by taking but half a Scruple of his Solar Quintessence. And if you would have the Pleasure to make any one Live without Victuals, you need do no more, but prepare the Earth, as I told you it must be prepared, for the Society of the Gnomes: This Earth applied to the Naule, and renewed when it is too dry, will cause any one to Live without Eating or Drinking and that without any trouble.  
And the use of this Catholick-Cabalistical-Medicine, frees us much better from all the importunate Necessities, to which Nature makes the Ignorant subject: We Eat not, but when it pleases us; and all the Superfluity of Food Passing away by an insensible Transpiration, we are never ashamed to be Men. Here he held his peace, perceiving that we were near our Servants. So we went to the Village, to take a short Refreshment; following the Custom of the Philosophick-Heroes.   

Discourse the Third.  
AFter Dinner, we return to to the Labyrinth. But I was somewhat Melancholy: & the Pity which I was Affected with, at the Extravagancy of the Count, whom I plainly saw incurable, hindered me from taking so much Pleasure at all things, which he had told me, as I should have done; If I had hoped to have brought him back to his right Wits. I studied for something of Antiquity, to puzzle him with, which he should not be able to Answer. For to allege to him the Sense of the Church, was in vain; he having declared, that he only adhered to the Ancient Religion of his Fathers, the Philosophers: And to have gone about to Convince a Cabalist by Reason, would have been an Enterprise altogether as frivolous. Besides, I cared not to venture on a Dispute with a Man, whose Principles I did not yet understand.  
It came into my Mind, that what he had told me, concerning the False Gods, in whose place he had substituted the Sylphs, and the other Elementary People, might be Refuted by the Oracles of the Heathens, which the Scripture mentions always as Devils, not as Sylphs. But for as much, as I did not know, if in the Sen●e of his Cabal, the Count would not attribute the Answers of the Oracles to some Natural Cause; I believed, that it would not be improper, to put him upon Explaining what was his real Opinion herein.  
He gave me a good Opportunity of breaking to him the Matter. Just as we were ready to enter into the Labyrinth, turning himself about towards the Garden: Truly, (said he) it is very Handsome, and these Statues make a Noble Show. The Cardinal (replied I) who caused them to be set here, had an Imagination a little unworthy of his Great Genius: He fancied, that the greatest part of these Images had formerly yielded Oracles: And for this very Conceit, he paid a dear Rate for them. 'Tis the Infirmity of many People, (said the Count) that Ignorance makes them daily commit a kind of Idolatry, which is very Criminal; since they preserve with so much Care, and put so great an Esteem upon Idols, which they believe the Devil has heretofore made use of, to make himself Adored. O God Shall it never be known in the World, that Thou, from the Birth of Times, hast precipitated thine Enemies under thy Footstool? And that Thou keepest the Devil's Prisoners under the Earth, in Tormenting Darkness? This Curiosity, somewhat Blame-worthy, of collecting on this manner, these pretended Organs of the Devils, might become Innocent, (my Son) if they would suffer themselves to be persuaded, that the Angels of Darkness have never been permitted to speak in Oracles.  
I do not believe, (interrupted I) that it would be an easy Matter to Establish this Maxim amongst the Wits; but it might be done with those of solid Parts. For it has been not long since decided in a Conference, made expressly on this Subject, by the Wits of the highest Rank; That all these pretended Oracles, were nothing but the Subtlety of Avaricious Priests amongst the Gentiles, or else a Politic Stratagem of Princes.  
Were these (said the Count) Mahometans, sent on an Embassy to your King, who held this Conference, and thus decided this Question? No, Sir, (answered I.) Of what Religion then, were these Gentlemen, (replied he) since they reckon the Holy Scriptures as nothing; which in so many Places, make mention of so many different Oracles? And principally, of the Python's; who made their Residence, and gave out their Answers, by those Parts designed for the Multiplication of the Image of God? I alleged, (replied I) the Examples of those, who discoursed from their Bellies, and instanced to the Company, that King Saul had Banished them his Kingdom; where nevertheless he found one who was the Fore-teller of his Death, whose Voice had the Admirable Power to Raise up Samuel at his Request, and to his Ruin. Yet would not these Wife-Men decide it otherwise, than that there were never any Oracles.  
If the Scriptures did not show it plainly, (said the Count) they might be convinced by all Antiquity; wherein it were an easy thing, to bring them a thousand marvellous Proofs. So many Virgins, big with the Destiny of Mortals, who were Delivered of the good or ill Fortune of those who consulted them. Why did you not allege to them Chrysostom, Origen, and Oecumenius? who make mention of those Divine Men, whom the Greeks called ENGASTRIMANDRES; whose Prophetic Bellies delivered out in an Articulate Voice, so Famous Oracles. And if your Gentlemen loved neither the Scriptures, nor the Fathers; those Miraculous Maids should have been instanced, of whom Pansanias, the Greek speaks; who changed themselves into Doves, and in that Form delivered the Famous Oracles of the Colombae Dodonides. Or you might have said, for the Glory of your Nation, That there were long since in Gaul, those Illustrious Maids, who Metamorphosed themselves into all Shapes, according to the Pleasure of those who Consulted them; & who, besides (the Famous Oracles which they gave out) had a marvellous Command over the Ships at Sea, and a Sovereign healing Authority over the most Incurable Diseases.  
They would have rejected all these Excellent Proofs, as Apocryphal, (said I to him.) Is it (continued he) because Antiquity renders them suspicious? You should but have alleged the Oracles, which are still yielded daily. In what Part of the World, (said I?) At Paris, (replied he.) At Paris? (cried I) Yes, at Paris, (continued he) Are you a Master in Israel, and do you not know that? Do they not daily Consult the Aquatic Oracles, in Glasses of Water, or in Basins? The Aerial Oracles, in Looking-Glasses, and on Maiden's Hands? Do they not by this Means, recover lost Necklaces or Bracelets, and stolen Watches? Do they not hereby learn News from far Countries? & can they not see those that are Absent? What is this, Sir, (said I) that you tell me? I tell you, (replied he) what I am sure, happens every Day, and of which it will be no difficult Matter, to find a thousand Ocular Witnesses. I do not believe that, Sir, (answered I:) The Magistrates would make a severe Example of any one, who should be found culpable of so punishable an Action; and they would never suffer such Idolatry— Alas! How discreet you are, (interrupted the Count!) There is not so much Harm in all this, as you think: And Providence will never permit these Remains of Philosophy, to be wholly Extirpated, that have escaped the miserable Shipwreck, which Truth has suffered. If there be still left among the People any Footsteps of the Illustrious Power of the Divine Names; Would you give your Vote for their Effacing? And that they should lose the Respect and Acknowledgement due to the great Name AGLA; which operates all these Marvels, even then when it is invoked by Ignorants, and by Sinners; and which would work far different Miracles, in the Mouth of a Cabalist. If you would have Convinced these Gentlemen of the Truth of Oracles, you needed but have Exalted your Imagination, and your Faith; and turning your Face towards the East, have cried with a loud Voice, Agnostus— Hold, Sir, (interrupted I!) I durst not have put in Execution this kind of Argument to such civil Persons, as those were with me; for they would have taken me for a Madman: Certainly, they would have had no Faith in all this. And if I had known, how to have wrought this Cabalistick Operation, of which you are speaking to me, it would never have come out of my Mouth; because I have still less Faith than they. Well, well, (said the Count) if you have none, we shall make it come to you. But further; If you had thought, that your Gentlemen had not given Credit to what they might have seen daily at Paris; you might have recited to them a History of a very fresh Date. The Oracle which Caelius Rodiginus said, that he himself had seen given forth, about the latter End of the past Age, by that extraordinary Man, who spoke and foretell Things to come, by the same Organ which the Euricles, mentioned by Plutark, did. I would not (answered I) have cited Rodiginus; That Citation had been Pedantic: Besides, 'tis ten to one, if some of them had not told me, that this Man was certainly Possessed with a Devil.  
That had been said most Fryar-like, (replied he.) Sir, (interrupted I) in despite of that Cabalistick Aversion, which I perceive you have for the Friars; I cannot but be on their sides, in this Point. I believe, that there is not so great Harm, in denying utterly, that ever there were any such things as Oracles, as in saying, That it was not the Devil who spoke in them. For in a word, The Fathers, and the Divines— For in a word, (interrupted he) The Divines, Do they not agree, that the Wise Sambetha, who was the Ancientest of all the Sibyls, was the Daughter of Noah? Well, Sir, (said I) And what of that? Did not Plutarch (pursued he) say, That the Ancientest Sibyl was the First who delivered out Oracles at Delphos? This Spirit which Sambetha lodged in her Bosom, was not then a Devil, nor her Apollo a False God; seeing that Idolatry did not begin till a long time after the Division of Languages: And it would be very absurd, to Attribute to the Father of Lies, those sacred Books of the Sibyls, and all the Proofs of the True Religion, which the Fathers have drawn from them. Neither, my Child, (continued he, smiling) is it for you to break the Marriage, which a great Cardinal has made of David, and the Sibyl; nor accuse this knowing Person, for having put a great Prophet, and a miserable Energumena in one Parallel. For either David strengthens the Testimony of the Sibyl, or the Sibyl weakens the Authority of David. I beseech you, Sir, (interrupted I) fall to your Seriousness again.  
I will, I will (said he) upon Condition, that you will not accuse me too much for it. Is the Devil, in your Opinion, ever divided against himself? And is he any time against his own Interests? Why not? (said I to him) Why not? (said he) Because that which Tertullian hath so Happily, and so Magnificiently called the Reason of God, finds it not convenient. Satan is never divided against himself. It than follows, that either the Devil never spoke in Oracles, or that he never spoke against his own Interest. And then it follows; That if the Oracles have spoken against the Interests of the Devil, it was not the Devil that spoke in the Oracles. But (said I to him) could not God force the Devil to bear Witness to the Truth, and speak against himself? But (replied he) If God did not force him? Nay, in that Case (answered I) you have less Reason than the Friars!  
Let us see then, (pursued he) Let us proceed Invincibly, and like good Christians. I will not produce the Testimonies of those Oracles, of which the Fathers of the Church make relation; although I am persuaded of the Veneration which you have for these Great Men. Religion, and Interest, which was their Business, might have over-swayed them; and their Zeal for the Truth, might have induced them; seeing it was cold enough, and naked enough in their Age, to have borrowed for the clothing it, some Habit, and some Ornament, even from Falsehood itself. They were Men; and by Consequence, following the Maxim of the Poet of the Synagogue, may have been Unfaithful Witnesses.  
I am therefore about to produce a Man, who cannot be suspected in this Cause; a Pagan: and another kind of Pagan, than Lucretius, Lucian, or the Epicureans: A Pagan possessed with a Real Belief, that there are Gods and Devils, without number. He was a Man superstitious above measure; and a Great Magician, or I am much mistaken in saying it; and by Consequence, a great Friend of the Devil: 'Tis Porphyrius. Behold some of the Oracles which he relates, word for word.  

An ORACLE.  
THere is above the Celestial Fire, an Incorruptible Flame, always sparkling; the Spring of Life, the Fountain of all Being's, the Original of all Things! This Flame produceth all Things; and Nothing perisheth, but what it consumes. It makes itself known by itself. This Fire cannot be contained in any Place: 'Tis without Body, and without Matter. It encompasses the Heavens: And there goes out from it a little Spark, which makes all the Fire of the Sun, of the Moon, and of the Stars. Behold! What I know of God Strive not to Know more of him; for that is beyond thy Capacity, how Wise soever thou art. As to the rest; Know, that unjust and wicked Man, cannot hid himself from the Presence of God No Subtlety, nor Excuse, can disguise any thing from his peirceing Eyes. All is full of God, and God is in All!   
You see here, (my Son) that this Oracle, savours not very much of the Devil. At least, (answered I) the Devil in this, is very wide from the Character which is given of him. Here is another (answered he) which is rather better.  

An ORACLE.  
THere is in God an Immense Profoundity of Flame! Nevertheless, the Heart should not fear to touch this Adorable Fire, or to be touched by it: It will never be consumed by this so sweet Fire; whose Mild and Tranquil Heat, makes the Binding, the Harmony, and the Duration of the World. Nothing subsists but by this Fire, which is God Himself. No Person begot Him: He is without Mother: He knows all Things, and can be taught Nothing. He is Infallible in his Designs, and his Name is unspeakable. Behold now, what God is! As for Us, who are his Messengers; WE ARE BUT A LITTLE PART OF GOD.   
Well, Sir! What say you now to this? I would say to both these, (replied I) That God can force the Father of Lies, to bear Witness to the Truth. Pray then observe another, (continued the Count) which will clear you of this Scruple.  

An ORACLE.  
ALas, O ye TRIPODES! Lament, and make the Funeral Oration of your Apollo: HE IS MORTAL! HE IS GOING TO DYE! HE IS EXTINCT! Because the Light of the Heavenly Flame makes him extinguish.   
You see plainly, (my Son) that he, whatsoever he be, that speaks in these Oracles, and who so well explains to the Pagans, the Essence, the Unity, the Immensity, and the Eternity of God; He declares, that he is Mortal, and that he is but a Spark of God. It is not therefore the Devil who Speaks, since he is Immortal; and that God would not force him to say, that he was not so. It is concluded, that Satan is never divided against himself. For, Would it be the way to make him Adored, to say, that there is but one God? He says, That he is Mortal. Since when, has the Devil been so Humble, as to take away from his Natural Qualities? You may see then, (my Son) that if the Being of Him who is called by way of Excellence, the God of Knowledge, subsists, it cannot be the Devil, who spoke in the Oracles.  
But if it be not the Devil, (said I to him) either Lying out of the Wantonness of his Heart, or telling Truth by Constraint, when he speaks of God; To what then will your Cabal attribute all these Oracles, which you maintain, have been really given forth? Is it to an Exhalation of the Earth, as Aristotle, Cicero, and Plutarch suppose? No such thing, my Child, (said the Count) Thanks to the Sacred Cabal, I have not my Imagination clouded to such a Degree. How? (replied I) Do you Esteem this Opinion so Fanatic? The Favourers of it, are Persons of clear Sense: They are not, my Child, I can assure you, of this Judgement, (continued he) It is impossible, to attribute to this Exhaltion, all what has passed in these Oracles. As for Example; That Man (spoken of by Tacitus) who appeared in a Dream to the Priests of Herculeses Temple in Armenia, and commanded them to get them Horses ready for Hunting. Thus far might it have been an Exhalation: But when these Coursers returned at Night quite tired, and their Quivers emptied of all their Arrows; and that the next Morning, there were found as many Beasts killed in the Forest, as they had put Arrows into their Quivers: You must confess, that it could not be an Exhaltion, that could work this Effect. It could less be the Devil; for that would be to have a Notion not at all Reasonable, nor Cabalistick, of the Misery of the Enemy of God, to think, that he were permitted to divert himself with Coursing of Hares, and Wild-Beasts.  
To what then (said I to him) does the Sacred Cabal attribute all this? Hold (answered he) before I discover this Mystery to you, I must cure your Spirits of this Fancy, with which they may be prepossessed, concerning this pretended Exhalation; for methought, that you cited with an Emphasis, Aristotle, Plutarch, and Cicero: You might likewise have cited Jamblicus, who, as great a Wit as he was, was some time in this Error; which nevertheless, he soon quitted, after he had better examined the Matter in the Book of Mysteries.  
Petrus Aponius, Pomponacius, Levinius, Sirenius, and Lucilius Vaninus, are infinitely pleased to have found this Defect in any of the Ancients. All these pretended great Wits, who when they speak of Divine things, rather say what they desire, than what they know; they will not allow any thing Supernatural to be in Oracles, for fear of acknowledging something above man, They are so afraid, to have a Ladder made them to Climb up to God; that they dare not acknowledge by degrees, these Spiritual Creatures: they rather choose to build one, to Descend by it into nothing. Instead of raiseing themselves up towards Heaven, they Creep down into the Earth: and instead of man's searching among the Superior Being's, for the Cause of these Transports, which carry him above himself, and make him in a manner a Divinity, they weakly Attribute to impowerful Exhalation. This force of penetrating into what is to come, of discovering things concealed, and Advancing himself up, even to the highest Secrets of the Divine Essence.  
Such is the misery of Man, when the Spirit of Contradiction, and Humour of thinking contrary to others, does possess him! Far off from attaining his Ends, he runs himself into a mist, and loses himself. These Libertines will not subject men to Substances, less material than himself, and yet, subject him to an Exhalation: And without considering that there is no parallel between this Chymerick Smoke, and the Soul of man, between this Vapour and future things, between this frivolous Cause, and these miraculous Effects. It suffices them to be singular, to believe, that they are reasonable; 'Tis enough for them to deny Spirits, and also to uphold the power of them.  
Then does singularity so much displease you, Sir? (interrupted I) Ah my Son! (said he to me) 'Tis the Pest of good sense, and the stumbling-block of the greatest Wits. Aristotle as great a Logician as he was, knew not how to avoid this infection, or fantasy of singularity, much less those whom it works upon as violently as him; He could not avoid (I say) puzzling himself, nor knew he how to get clear again. He says in his Book of The Generation of Animals, and in his Morals, That the Wit and Understanding of a man comes to him from without, and that it cannot come to us from our Father, and by the spirituality of the operations of our Soul, he concludes, that it is of another nature, than this material composition which it Animates, and whereof the groseness does but cloud the speculations, not at all contributing to their Production. Blind Aristotle! since that according to your sense, our material Composition cannot be the fource of our spiritual Thoughts, what do you mean, that a weak Exhalation, can be the cause of most sublime Thoughts, and of the Raptures wherewith the Phythians were seized, when they thus gave out their Oracles. You may easily see (my Child) that this great Wit Came short; and that his Singularity was the Cause of it. You reason very justly, Sir, (said I to him, being infinitely pleased to hear at last, that he spoke very good Sense; and hoping Folly was not an incurable evil) I would to God that—  
Plutarch, though otherwise solid, (continued he, interrupting me) in his Dialogue, is sorry, that the Oracles were Ceased. He Objects convincing reasons, which he leaves unresolved. Why does he not answer, to what is said? That if it be an Exhalation, which is cause of this Transport, all those who approach the Prophetic Tripos, would be seized with an Enthusiasm; and not one Maid only, and she also must be a Virgin. But how could this Voice make an Articulate Sound, through the Belly? Moreover, this. Exhalation is a Natural Cause, and of necessity, must work its Effect regularly, and always; Why then is not this Maid inspired, but then when she is consulted? And what is more to the Purpose? Why has the Earth ceased to vent those Divine Vapours? Is it less Earth, than it was? Has it received other Influences? Hath it other Rivers, and other Seas? Who else has thus opened its Pores, or changed its Nature.  
I admire Pomponacius, Lucilius, and other Libertines, for having taken this Idea of Plutarch, and left the manner whereby he explains it. He spoke more Judiciously, than Cicero and Aristotle, as being a Man of good Reason: But not knowing what to conclude of all these Oracles, after a tedious irresolution, he gives his Opinion, that this Exhalation which he believed came out of the Earth, was a most Divine Spirit. So he Attributed to the Divinity, these Motions, and these extraordinary Lights of the Priestesses of Apollo. This Divining Vapour (says he) is a most Divine Breath, and a most Holy Spirit. Pomponacius, Lucilius, and the Modern Athists, do not conclude it in this phrase of Speech, which supposes a Divinity. These Exhalations (say they) were of the nature of those Vapours which infested the Hypocondriacks, who spoke Languages which they understood not. But Fernelius refutes these Impious Wretches very well, by proving, that the Bile, which is a smarting humour, cannot cause this diversity of Languages, which is one of the most marvellous Effects of consideration, and an Artificial Expression of our thoughts. Nevertheless he has decided the point but imperfectly; when he has subscribed to Psellius, and all those who have not penetrated deep enough into our holy Philosophy. Not knowing where to find the causes of these so unapprehensible Effects. He has imitated the Women and Nuns, and attributed them to the Devil. To what then must they be attributed, (said I to him) for I have been long expecting this Cabalistique secret.  
Plutarch also has very well observed (said he to me) and he had done well, if he had stopped there. This irregular manner of explaining itself by an indecent Organ, not being grave enough, nor befitting the Majesty of the Gods (said this Pagan) and that which the Oracles did say, surpassing also the power of the Soul of Man; Those have rendered a great service to Philosophy, who have established mortal creatures between the Gods and Men, to whom might be imputed all that which surpasses humane weakness, and which approaches not to the Divine Granduer.  
This is the opinion of all the Ancient Philosophy. The Platonists and Pythagorians took it from the Egyptians, and they from Joseph the Patriarch, and from the Hebrews, who dwelled in Eygypt before their passage through the Red-Sea. The Hebrews called these substances which are between an Angel and a Man, Sadaim; and the Greeks transposing the Syllables, and adding two Letters, called them Diamonas. These Demons according to the ancient Philosophers, were an Aerial People, bearing rule over the Elements, Mortal, engendering and multiplying; unknown in this Age, by by those who make but little search after Truth in her ancient Dwelling, that is to say, in the Cabal, and in the Theology of the Hebrews, who had found out amongst them the particular art of entertaining this Aerial Nation, and of conversing with all the inhabitants of the Air.—  
Why, Look ye here, Sir, you are come again to your Sylphes (interrupted I) yes my Son (continued he) The Teraphim of the Jews, was nothing but the ceremony which was to be observed for this commerce; and the Jew Micha who complained in the Book of Judges, that they had taken away his Gods, cries not but for the loss of a little Statue in which the Sylphes entertained him. The Gods which Rachel stole from her Father was also a Teraphim. Micha and Laban were neither reproved of Idolatry, and Jacob would never have been persuaded to live forty Years with an Idolater, nor have espoused his Daughter, it was but a Commerce with the Sylphes; and we know by tradition, that the Synagoge was permitted this commerce, and the Idolatry of David's Wife was but a Teraphim, by favo●… of which she entertained the Elementary People. For you may well imagine that the Prophet after Gods own Heart, would not have suffered Idolatry in his House.  
These Elementary Nations, so long as God deferred the Salvation of the World, by punishment of the first Sin, took pleasure to explain to men through the Oracles, what they knew of God; to teach them to live morally, to give them most sage and profitable counsels, such as those which we find in Plutarch, and in all the Historians. But since that God took pity of the World, and would himself become its Doctor, these little Masters retired themselves, and hence proceeded the Silence of the Oracles.  
The result then of all your discourse, Sir (said I) is, that there have certainly been Oracles, and that it was the Sylphs who delivered them, and who still do yield them daily in Drinking Glasses, or Looking Glasses. The Sylphs, or the Salamanders, the Gnomes or the Vndians (replied the Count) If it be so, (said I) All the Elementary People are very dishonest. Why so (said he?) Why, was there ever such knavery seen (pursued I) as all those answers in a double sense, which they always gave out? Always, (replied he?) no no, not always. That Sylphide who appeared to Q. Curtius Rufus the Roman in Africa, at the Town of Adrimetum, who foretell to him that he should one day attain to the dignity of Proconsul: Did she speak obscurely? And does not Tacitus, and Plinius Secundus relate, how those things came to pass, which she foretell? That inscription, and the Famous Pistures, mentioned in the History of Spain, which were seen by the unfortunate King Don Rogrido the Second, that his curiosity in opening the Enchanted Cave, and his Incontinence, in deflowering the 
* Elvira.  Daughter of the Count Don Julian, should be punished by men Habited and Armed after the same manner as those Pictures were, and that these swarthy men, being the Arabians or Moors should Conquer Spain, and Reign a long time therein. Can all this be more clear, and did not the fulfilling thereof that same year, Justify it sufficiently? Came not the Moors to Dethrone this Effeminate King? as you know the History: And you may plainly see, that the Devil, who since the Reign, of the Messiah, does not dispose of Empires, could not be the author of this Oracle, and that it was certainly some great Cabalist, who had learned it of some of the most knowing Salamanders. For as the Salamanders do very much love Chastity, they willingly forewarn us of the Mischiefs which must happen in the World by the Defect of this Virtue.  
But, with your Pardon Sir, (said I to him) do you esteem that Heteroclite Organ, becoming the Cabalistick-Modesty, out of which they use to Preach their Morality? Alas! (said the Count, smiling) now have you again your Imagination clouded; and you see not the Physical Reason for this, that the inflamed Salamander is naturally delighted to be in the most Fiery Places, and is attracted by the— I understand, I understand you, (interrupted I) you need not give yourself the trouble to explain it further.  
And as to the Obscurity of some Oracles, (proceeded he, seriously) which you call an Imposture; Is not Darkness the ordinary Habit of Truth? Is not God pleased to conceal himself in their dark Shadows? And the continual Oracle, which he has left to his Children, the Holy Scriptures, were not they clouded with an Adorable Obscurity, which confounds and distracts the Proud, as much as his Light guides the Humble?  
If you have but this Difficulty, my Son, I would advise you, not to defer your entering into a Commerce with the Elementary People. You shall find them very Honest, full of Understanding, Lovers to do good, and fearing God. And I should council you, to begin with a Salamander: For you have Mars in the Height of Heaven, in your Figure; which is an infallible Sign, that there is a great deal of Fire in your Actions. And as for your Marriage, I am of opinion, that if you take a Sylphide, you would be Happier with her, than any of the others; as having Jupiter at the Angle of your Ascendant, which VENUS looks upon from a Sextile. Now Jupiter Rules over the Air, and the People of the Air. Nevertheless, you must consult your Heart above all; for as you will one day see, 'tis by the Interior Stars, which the Sage is Governed by: And the Stars of the Exterior Heaven, serve but to make him know more certainly, the Aspects of the Stars of the Interior Heaven, which is in every Creature. So therefore, 'tis you now, that must tell me what your Inclination is; to the end, that we may proceed to your Alliance with these Elementary People, which you shall like best. Sir, (answered I) This Affair, in my Opinion, requires a little Consideration. I like you for this Answer, (said he to me, laying his Hand upon my Shoulder.) Consult this Affair seriously with him, who for Excellency we call, The Angel of the great Council. Go kneel down to Prayer, and I shall come to you to Morrow at Two a Clock in the Afternoon.  
We came back for Paris; and I, as we were upon our way, put him again upon the Discourse against Atheists and Libertines: But I never heard one argue, nor speak so well, such high, and such solid Things, for the Existence of God, and against the Blindness of those, who spend their Lives, without giving up themselves entirely to a serious and continual Worship of him; from whom we have, and who likewise preserves our Being. I was amazed at the Character of this Man; and was not able to comprehend how it could be, that he should at the same time, be so Strong, and so Weak; so Admirable, and so Ridiculous.   

Discourse the Fourth.  
I Expected at my House, my Lord the Count of Gabalis, as we had agreed upon it, at our Parting. He came at the prefixed Hour: And accosting me with a smiling Look; Well now, my Son, (said he to me) which sort of the Invisible People, has God given you the greatest Appetite to? And, What Alliance do you like best; that of the Salamanders, of the Gnomes, of the Sylphs, or of the Nymphs? Sir, (answered I) I have not yet fully resolved upon this Marriage. Why? where sticks it now? (demanded he.) To deal freely and plainly with you, Sir, (replied I to him) I cannot yet cure my Imagination; that still represents to me, all these Hosts of the Elements, as Legions of Devils. O Lord! (cried he) thou God of Light, I beseech thee, dissipate the Clouds, which Ignorance, and perverse Education, have thrust into the Spirit of this idcredulous Man; whom Thou hast made me know, is one designed for so great Things! And you, my Son, Do not shut up the Passage to this Truth, which-might enter into you. Be docible: But now, I dispense with your being so; for I might so be Injurious to the Truth, to prepare its ways: She knows how to force open Gates of Iron, and can enter where she lists, in despite of all the Resistance of Falsehood. What can induce you to oppose it? Is it because you think, that God could not create these Substances in the Elements, such as I have been painting out to you?  
I am not well satisfied, (said I to him) whether or no there be a Possibility in the Thing itself; if one Element can furnish Blood, Flesh, and Bones; if there can be a Temperament without Mixture, and Actions without Contrariety. But suppose God could make it, What solid Proof is there, that he did make it?  
Shall I convince you now presently (replied he) without any more ado? I will cause to come hither the Sylphs of Cardan: You may understand from their own Mouths, what they are, and what I have been teaching you of them. By no means, I beseech you, (cried I out, affrightedly) Forbear, I conjure you, this kind of Proof, till such time as I shall be persuaded, that these same People are not Enemies to God: For as to that, I should rather choose to Die, than give this trouble to my Conscience of—  
Behold! Behold the ignorant and false Piety of these unhappy Times! (interrupted the Count, in a Choleric Tone.) Why then do they not blot out of the Calendar of Saints, the greatest of all the Anachorites? And, Why do they not burn his Statues? 'Tis a great wonder, that they insult not over his venerable Ashes! And that they scatter them not in the Wind, as they have done to those unhappy Wretches, who have been Accused for having had Commerce with the Devils. Are we advised to Exorcise the Sylphs? And have they not been treated as Men? What have you to say to that Master Scrupulous, you, and all your miserable Doctors? The Sylphe, who discoursed of his own Nature to this Patriarch, Was it, in your opinion, an Imp of the Devil? Was it with a Fiend, that this incomparable Man argued about the Gospel? And will you accuse him, for having profaned the adorable Mysteries, in discoursing them with a Phantasm, an Enemy of God? Athanasius, and Hierom, are then very unworthy of the great Name, which they have amongst your Wisemen, for having writ with so much Eloquence, the Elegy of a Man who treated the Devils so Humanly. If they took this Sylphe for a Devil, the Adventure should have been concealed, or the Preaching of a Spirit retracted, and this so pathetic Apostrophe, which the Anachoret, (more zealous, & more credulous than you) made at the City of Alexandria: And if they have taken it for a Creature, having a share, as it assured him, in the Redemption as well as we. And if this Apparition, according to their opinion, be an extraordinary Favour which God did the Saint, whose Life they writ; Are you in your Wits, that would appear to be wiser than Athanasius and Hierom; and more Holy than the Divine Saint Anthony? What would you have said to this Man, had you been of the Number of the Ten Thousand solitary Persons, to whom he related the Conversation, which he had newly enjoyed with the Sylphe? Wiser, and more enlightened, than all these Terrestrial Angels. You had, without doubt, remonstrated to the Holy Abbot, that his Adventure was but a mere Illusion: And you had dissuaded his Disciple Athanasius, from publishing to all the World, a History so little conformable to Religion, to Philosophy, and to Common Sense. Is it not true?  
'Tis true (said I to him) that I should have been of opinion either to have said nothing at all, else to have said nothing at all, else to have said more. Athanasius and Hierom (pursued he) cared not for saying more, for they knew no better than that; and if they had known all, which they could not do, unless they had been of us, they would not have rashly devulged the secrets of the Sages.  
But why (said I) did not this Sylphe propose to Saint Anthony, what you proposed to me to day? what's that (said the Count, Smiling) Marriage? alas! Had this been to any purpose? 'Tis true (replied I) that in all likelihood, the Good Man would not have accepted the proffer. No certainly (said the Count) for it would have been to tempt God, to have Married at that Age, and to have desired Children of him. How? (demanded I) then do they Marry with these Sylphes, to have Children by them? Why, (said he) who was ever permitted to be Married for any other end? I did not think, (answerred I) that this had been intended for Propagation. I had supposed, that the End, and Intention of all this, had been but to Immortalize the Sylphides.  
Ha! (pursued lie) you are Waggish. The Charity of the Philosophers proposes for its end, the immortality of the Sylphides: but Nature makes them desire to see them Fruitful. You shall see when you please, in the Air the Phylosophique Families. It were a happy World, were there none but these Families, and if there were none of the Children of Sin. What do you mean by the Children of Sin? Sir (interrupted I.)  
They are (my Son, continued he) They are all those Children who are born after the ordinary way; Children conceived by the Will of the Flesh, not by the Will of God; Children of Wrath, and of the Curse; In a word, Children of Man and Woman. You have a mind to interrupt me. I perceive, what you would say to me. 'Tis true, (my Child) You must know that it was never the Will of God, that Man and Woman should have Children as they have. The design of the most prudent Artist was far more noble, he intended to have peopled the World, after a different manner than it is. If the miserable Adam, had not foolishly disobeyed the order which he had from God, not to touch Eve; and that he had been contented with the other Fruits of the Garden of pleasure, with all the Beauties of the Nymphs and Sylphides: The World had not suffered the shame of seeing itself peopled with Men so imperfect, that they may pass for Monsters, where the Children of Philosophers are present.  
How Sir (said I to him) you think, so far as I perceive, that the Sin of Adam was something else than eating of the Apple? Why, my Son (replied the Count) are you of the Number of those, who have the simplicity, to take the History of the Apple, in the literal sense? Alas! you must know, that the Holy Tongue uses innocent Metaphors, to remove from us, the unseemly Ideas of an action, which has been cause of all the miseries of mankind. For so, when Saloman said, I will get upon the Palm, and I will gather the Fruits thereof; He had another Appetite than eating Dates. This Tongue which the Angels consecrate, and whereof they make use, to sing their Hymns to the Living God; has not a term to express that, which it names figuratively an Apple or Date. But the Sage unriddles these chaste figures, when he sees that the  and Mouth of Eve escape unpunished, and that she brings forth with pain, he knew that it was not the  that had been criminal; and discovering what the first Sin was, by the care which the first Sinners took to cover with leaves certain parts of their Bodies; He concluded that God would not have had men multiply by this beastly way. O Adam! thou shouldest not have begot men, but such as should have been like thyself, or else. Heroes or Giants.  
Alas! what expedient (interrupted I) can there be for reparation of one or other of these marvellous generations. Obey God (replied he) Touch none but the Nymphs, the Gnomes, the Sylphides, or the Salamanders. So should we see Heroes born, and the Universe filled with marvellous People,  with strength and wisdom. God would have us conjecture the difference, which there was between that Innocent, and this Culpable World which we see; By permitting us from time to time, to see Children Born, after that manner which he had projected. Then has there Sir (interrupted I) been now and then seen of these Children of the Elements? If so, a Licenciate of Sorbonne, who quoted to me the other day, St. Augustin, St. Jerom and Gregory of Nazianzen, is mistaken, believing that there could not be any fruit produced, of these amours with Spirits for our Wives, or by the commerce that men might have with certain Devils, which he called Hyphialtes.  
Lactantius has discoursed it better (replied the Count) and the solid Thomas Aquinas, has wisely resolved it, that the commerces would not only be Fruitful, but that the Children which are Born from them, are of a more generous, and more heroic nature. You shall read at large, when you please, the great Achievements of the puissant and famous men, which Moses writes of: born after this manner; we have the Histories by us. In the Book of the Wars of the Lord, mentioned in the three and twentyeth Chapter of Numbers. In the mean time Judge what the World would be, if all its Inhabitants were, for example, like Zoroaster.  
Zoroaster, (said I) who by report was the Author of Necromancy? The very same (said the Count) of whom the Ignorants writ this Calumny. He had the Honour to be son of the Salamander Oromasis, and Vesta, the Wife of Noah: He lived twelve Hundred Years, the most Sage Monarch of the World; and then was carried up by his Father Oromasis, into the Region of the Salamanders. I do not doubt (said I to him) but that Zoroaster is with the Salamander Oromasis in the Region of Fire: But I would not do to Noah that injury, which you do him.  
The injury, is not so great as you may believe; (answered the Count) all these patriarchs esteemed it a great honour to be the supposed Fathers which the Children of God had by their Wives: But still this is out of your Element. Let us come to Oromasis, he was beloved by Vesta, the Wife of Noah. This Vesta being Dead, was the Tutelar Genius of Rome; and the sacred Fire, which she ordained that the Virgins should preserve with so much Care, was, in honour of the Salamander her Gallant. Besides Zoroaster, there was born from their Loins, a Daughter of rare Beauty, and of an excellent Wisdom; It was the divine Egeria, from whom Numa Pauphilius received all his Laws. She obliged Numa, who loved her, to erect a Temple to her mother Vesta, where that sacred Fire was kept in honour of her Father Oromasis. Behold the verity of the Fable, which the Roman Poets and Historians have conceived of the Nymph Egeria. Gulielmus Postellus, one of the least ignorant of all those who have studied the Cabal in his ordinary Books, has observed that Vesta, was the Daughter of Noah: But he was ignorant that Egeria was Daughter of that Vesta, and having read the secret Books of the ancient Cabal, of which the Prince of Miranda bought a Copy at so dear a rate. He has confounded things, believing only that Egeria was the good Genius of Noah's Wife: But we learn in these Books, that Egeria was Conceived upon the Waters, at that time when as Noah was tossed to and fro, on those revenging Waves, which drowned the Universe: The women than were reduced to that small number, who were saved in the Cabalisque Ark, which this second Father of the world had built. This great man lamented to see the dreadful punishment, with which the Lord chastised the Crime, caused by the Love, which Adam had had for his Eve. Seeing that Adam had destroyed his Posterity, by preferring Eve before the Daughters of the Elements; and by taking her from the Salamanders or Sylphs, which knew how to make themselves beloved by her. Noah, I say, became Wise by the sad example of Adam, consented, that Vesta his Wife, should be given to the Salamander Oroma-Oromasis, Prince of the Ignean Substances; and persuaded his three Children also, to give their three Wives, to the Princes of the three other Elements. The Universe in a little time was repeopled with Heroic Men, so Wise, so Beautiful, and so Admirable, that their Posterity admiring their Virtue, have adored them as Deities. One of the Children of Noah Rebelled against the Counsel of his Father, not being able to resist the attractions of his Wife, no more than Adam could the Charms of his Eve: But as the sin of Adam had left a Tincture upon the Souls of all his Descendants; so this want of complacency, which Cham had for the Sylphs, marked all his Posterity Black. Hence comes (say our Cabalists) that Horrible Blackness of the Aethiopians, and all those hideous People, who are commanded to dwell under the Torrid Zone, as a punishment for the profane Appetite of their Father.  
These are very particular Relations Sir (said I, admiring the Extravagancy of this man) and it seems, that your Cabal is of marvellous use, for the giving Light to Antiquity. So marvellous (replied he Gravely) that without it, Scripture, History, Fable, and Nature, are obscure and unintelligible. You believe, for Example, that the injury which Cham did to his Father, was such, as it seems to be by the Letter: Truly, it is clear another thing. Noah came out of the Ark, and seeing that Vesta his Wife did nothing but trick up herself, for the Commerce which she had with her Gallant Oromasis, becomes passionately in love with her again; I'm fearing that his Father would stock the Earth with another Race of people as black as his Aethiopians, took his opportunity one day, when the good old Man was overcome with Wine, and Gelt him without Mercy. Do you Laugh?  
I laugh at the indiscreet Zeal of Cham. (Said I to him) You should rather admire (replied the Count) the goodness of the Salamander Oromasis, whose jealousy did not hinder him from pitying the disgrace of his Rival. He taught his Son Zoraster, otherwise called Japhet, the Name of the Almighty God, which expresses his Eternal Faecundity: Japhet pronounced six times, altervatively with his Brother Sem, going backward towards the Patriarch, the powerful name JABAMIAH; and so they restored the old Man whole again. This History, ill understood by the Greeks, made them say, that the Ancientest of the Gods, had been Gelded by one of his Children: But here you see the truth of the business. Where you may observe, how much in their morality, the people of the Fire are more Humane than ours, and indeed, exceeding that of the people of the Air, or of the Water; For the Jealousy of these is cruel, as the Divine Paracelsus has shown us in an Adventure which he relates, and which was seen by all the People of the City of Stauffemberg. A Philosopher, with whom a Nymph was entered into a Commerce of Immortality, was so dishonest a Man, as to fall in Love with a Woman: But as he Dined with his new Mistress, and certain of his Friends, there was seen in the Air, the Loveliest Creature of the World; which was the Invisible Lover, that had a mind to let herself be seen by the Friends of her unfaithful Gallant; that they might Judge how little reason he could have, to prefer a Woman before her. After which the enraged Nymph struck him dead immediately.  
Ha! Sir, (cried I) that might give me sufficient Disgust against these so Jealous Lovers. I confess, (pursued he) that their Jealousy is a little violent. But if amongst our Women, we have seen enraged Lovers kill their perjured Gallants; we should not wonder, that these Lovers, so fair, and so faithful, are transported when they are dealt falsely with: So much the more, in regard that they require Men but to abstain from Women, whose Defects they cannot abide; and that they permit us to Love amongst them, as many as we please. They prefer the Interest and Immortality of their Fellows, before their own particular Satisfaction: And they are glad, that the Sages give to their Republic so many Immortal Children, as they are able to give.  
But pray, Sir, (demanded I) How comes it to pass, that there are so few Examples of all this which you tell me? There are a great number, my Child (answered he) But Men make not a true Reflection, where they adjoin not their Faith; where (I say) they explain it ill, for want of a true Knowledge of our Principles. They attribute to the Devils, all that which should be attributed to the People of the Elements. A little Gnome got into the Affections of the Famous Magdalen of the Cross, Abbess of a Monastery at Cordova in Spain; she made him Happy, when she was but twelve Years old; and they continued their Commerce for the space of thirty Years: until an Ignorant Director persuaded Magdalen, that her Lover was a Fiend; and forced her to demand Absolution of Pope Paul the Third. Yet it is impossible, that this could be a Daemon: For all Europe knew, and Cassidorus Renius has made known to all Posterity, the great Miracles which daily were wrought in favour of this Holy Woman; which certainly had never come to pass, if her Commerce with the Gnome had been so Diabolick, as the Venerable Director imagined. The same Doctor would have affirmed very positively, if I am not mistaken, That the Sylphe who Immortalised himself with Gertrude, the young Religious Nun, at the Monastery of Nazareth, in the Dioecess of Cologne, was some Devil. Truly, (said I to him) so do I too. Ah! my Son, (pursued the Count, smiling) if that were true, the Devil would not be very miserable; could he have the Power to entertain a Commerce of Gallantry with a pretty Wench of Thirteen Years old, and write her Amorous Letters, which were found in her Cabinet.  
No, no, (my Child) Believe; that the Devil in his Region of Death, has Employment more sad, and more conformable to the Shame which the God of Purity has ordained for him. But so it is, that Men voluntarily shut their Eyes. We find, for example, in Titus Livius, that Romulus was the Son of Mars: Your great Wits say, 'Tis a Fable: Your Divines, That he was the Son of an Incubus: The merry Wags, That Mistress Sylvia had lost her Gloves, and for an Excuse to hid her Shame, gave out a Report, that the God had stolen them. We, who know Nature, and whom God has called from Darkness to this admirable Light; we know, that this pretended Mars was a Salamander, who enamoured with the Young Silvia, made her the Mother of Romulus. This Hero, who after he had founded his Magnificient City, was carried away by his Father in a Flaming Chariot, as Zoroaster was by Oramasis.  
Another Salamander was the Father of Servius Tullius. Titus Livius says, That it was the God of Fire, being deceived by the Resemblance; and the Ignorants have followed the same Opinion of it, as of the Father of Romulus. The Famous Hercules, the Invincible Alexander, were Sons of some of the great Sylphs. The Historians not knowing this, have said, that Jupiter was their Father. They said true: For as you have learned; These Sylphs Nymphs, and Salamanders, being made Deities; The Historians, who believed them so, call all those who were born of them, Children of the Gods.  
Such was the Divine Plato, the more Divine Apollonius Thianeus, Theseus, Achilles, Sarpedon, the Pious Aeneas, and the Famous Melchisedeck: For, Do you know who was the Father of Melchisedeck? No truly, (said I to him) for St. Paul knew it not. Then say, that he would not tell it, (continued the Count) and that he was not permitted to reveal the Cabalistick Mysteries. He knew well enough, that the Father of Milchisedeck was a Sylphe; and that the King of Salem was Conceived in the Ark, by the Wife of Sem. The manner of this Priests sacrificing, was the same which his Cousin Egeria taught King Numa; as also, the Adoration of a Sovereign Divinity, without Image, and without Statue. For which reason, the Romans becoming Idolaters, sometime after burned the Holy Books of Numa, which Egeria had dictated. The first God of the Romans, was the True God; Their Sacrifices were true: They offered Bread and Wine to the Sovereign Master of the World: But all this was afterwards perverted. Nevertheless, God was pleased, in reward of this first Worship, to give to this City, which had acknowledged his Sovereignty, the Empire of the Universe. The same Sacrifice, which Melchisedeck—  
I beseech you, Sir, (interrupted I) let us leave off this of Melchisedeck, the Sylphe that begot him, his Cousin Egeria, and the Sacrifice of Bread and Wine. These Examples are fetched a far off; you would oblige me, would you produce some Examples of a fresher Date: For I have heard a Doctor say, being asked what was become of all the Companions of that Satire, which appeared to Saint Anthony, and which you call a Sylphe, That all those kind of People now are Dead. So all the Elementary People may possibly be perished; since you affirm them to be Mortal, and that we hear no more News of them.  
Would to God (said the Count in a Fury) Would to God, that I knew nothing, that so I might keep this Ignorant still in his Ignorance; who maintains so sottishly, what he understands not! May God confound him, and all such as he is! Where has he learned, that the Elements are void? and that these marvellous People are reduced to their Nothing? Would he but give himself the trouble to read a few Histories, and not attribute to the Devil, what is done by Nature; as the good Old Wives do all that, which passes their Chymerick Theory; There would at all times, and in all places, be found Proofs enough of what I am telling you.  
What would your Doctor say to this Authentic History, which happened not long since in Spain? A Beauteous Sylphide made herself be beloved by a Spaniard, lived three Years with him, had three pretty Children by him, and then died. Must we say, that this was a Devil? What a wise Answer would this be! According to what Physics, could the Devil organize the Body of a Woman, Conceive, Bring-forth, and give Suck? What Proof is there in the Scripture, of this Extravagant Power, which your Divines are obliged, in this Rancounter, to give to the Devil? And with what probable Reason could their weak Physics furnish them? The Jesuit Delrio, being of a large Faith, relates at large, many of these Adventures; and without troubling himself for Physical Reasons, dispatches the Business in a word; saying, That these Sylphides were Daemons: So true it is, that the greatest Doctors, do for the most part, know no more of them, than simple Women! So true it is, that God is pleased to retire into his Cloudy Throne, and thickening the darkness which encompasseth his Omnipotent Majesty, he inhabits an inaccessible Light, and lets not his Truths be seen but by the humble of Heart. Learn to be Humble, my Son, if you would penetrate the sacred Clouds, which environ Truth. Learn of the Sages not to give to the Devil's any power over nature, since the Fatal stone has closed them in the Pits of the Abyss. Learn of the Pyhlosophers, to search always after Natural causes, in any extraordinary Accident; and when Natural causes fail; have recourse to God, and to his Holy Angels, but never to the Devil's, who have no power over any thing, but to suffer; otherwise you will blaspheme, many times when you think not on't, and you will attribute to the Devil the Honour of the most marvellous works of nature.  
When you shall be told, for example, That the Divine Apollonius Thianeus was conceived without the operation of any Man, and that one of the most illustrious Salamanders descended to immortalize himself with his Mother: Will you say that this Salamander was a Daemon, and will you ascribe the Glory to the Devil, of generating one of the greatest Men, that ever proceeded from our Phylosophick Marriages.  
But Sir, (interrupted I) this Apollonius, is reputed amongst us, for a great Sorcerer, and that is all the good they say of him. Behold (proceeded the Count) one of the most admirable effects of Ignorance, and ill Education! Because we have heard our Nurses, tell us tales of Witches and Conjures; whatsoever is done by extraordinary means, must needs have the Devil for its Author. The great Doctors are at a fine pass, they shall not be believed, if they spoke not as our Nurses do. Apollonius was not begot by a Man: He understood the Language of Birds; He was seen in two divers parts of the World in one day: He vanished from before the Emperor Domitian, who would have punished him; He raised a Maid from the Dead, by virtue of Onomancy; He told at Ephesus before an Assembly of all Asia, that at that very instant the Tyrant was killed at Rome. How lies the question to Judge of this Man? The Nurse says, that he is a Sorcerer; St. Jerom, and St. Justin the Martyr say, that he was but a great Philosopher: Jerom, Justin, and our Cabalists, they must be phantastics; and the silly Woman must carry it. Ha! Let the Ignorant perish in his Ignorance: But you, my Child, save yourself from the Shipwreck.  
When you shall read that the famous Merlin, was born without the operation of any Man, of a Religious Woman, the Daughter of the King of Great Britain, and that he foretold what should come to pass, more clearly than ever Tiresias did; Say not with the People, that he was the Son of an Incubus, since it was no such thing; nor did he ever prophesy by the art of the Devil: Because the Devil is the most ignorant of all Creatures, according to the Holy Cabal. Say with the Sages, that the British Princess was comforted in her Solitude, by a Sylph, who had pity on her: that he took care to divert her, that he knew how to please her, and that Merlin their Son, was Educated by the Sylph, in all the Secret Sciences, and taught by him to do all the Marvels, which the story of England relates of him.  
Nor must you do injury to the Earls of Cleave, to say that the Devil is their Father: And have a better Opinion of the Sylphe, of whom the History says, that he came to Cleve in a Miraculous Ship, drawn by a Swan, who was tied to it by a Silver Chain. This Sylphe, after he had divers Children by the Heiress of Cleve, went away at Noonday, in the sight of a World of People, in his Airy Ship. What has he done to your Doctors, that should make them rank him amongst the Devils?  
But will you likewise handle so roughly the honour of the House of Lusignan? And will you give a Diabolick Genealogy to the Earls of Poitiers? what will you say to their renowned Mother? I Believe Sir, (interrupted I) that you are going about to tell me the tale of Melusina. Nay, If you deny the History of Melusina, (replied he) I have done with you. If you deny that, I say, we must burn the Books of the great Paracelsus, who maintains in five or six several places, that there is nothing more certain, than that this Melusina was a Nymph; and you must also give your Historians the Lie, who say, that since her Death, or to speak more properly, since she disappeared from the eyes of her Husband, she has never failed (at all times when any of her posterity have been threatened by some misfortune, or that some King of France should die in any extraordinary manner) to appear in Mourning, upon the great Tower of the Castle of Lusignan, which she had caused to be built. You will have a quarrel with all those who are descended from this Nymph, or who are allied to this Family; if you are obstinate to maintain that this was a Devil.  
Think you Sir (said I to him) that these Lords are any thing more pleased, to deduce their Pedigree from the Sylphs? They would be better pleased, without doubt (replied he) if they knew that which I teach you; and they would esteem for a great honour these extraordinary Births. They would know, if they had any Light of the Cabal, that this way of Generation, being more conformable to the manner, by which God intended in the beginning, that the World should be multiplied; the Children which should so be born are more happy, more valiant, more wise, more renowned, and more blest by God. Is it not more Glorious for these Illustrious Men to descend from these Creatures so perfect, so prudent, and so powerful, than from some foul Fiend, or some infamous Asmodeus?  
Sir, (said I to him) our Divines will not say, That the Devil is the Father of all those Men, who are born without our knowing who put them into the World. They acknowledge, that the Devil is a Spirit, and therefore not able to beget. Gregory of Nicene, (continued the Count) says not so, for he is of opinion, that the Devils multiply amongst themselves, as Men do. We are not of his mind, (replied I) but it happens (say our Doctors) that— Hold! Do not say (interrupted the Count) Do not say, what they say; for, you will allege as they do, a very sottish, and very dishonest Notion. What an abominable defeat have they found out? 'Tis an astonishment to think, how they have all unanimously embraced this filthy Conceit, and how they have ordinarily taken pleasure, to post from Whimsies to impostures, to profit the lazy Brutality of such as devoted themselves to Solitariness, and quickly to advance the Fame of these miraculous Men in the World, whose illustrious Memory they Celebrate from so vile an Original. Do they call this Philosophising? Is it worthy of God, to say, that he has this kindness for the Devil, to countenance these abominations, to allow them the favour of being Fruitful, which has been refused to the greatest Saints, and to recompense these Fiends, by Creating for these Embrios of iniquity, more Heroic Souls, then for those who have been form in the Chastity of Legitimate marriage? Is it not a disparagement to say with your Doctors, that the Devil can by this detestable Artifice: make a Virgin conceive during her sleep, without any prejudice to her Virginity? Which is as absurd as the story which Thomas Aquinas, (otherwise a most Solid Author, and who knew a little of the Cabal) forgetting himself, relates in his Sixteenth Quodlibet, of a Maid that lay with her Father, to whom he makes the same happen, as some of the Heretic Rabins say, happened to the Daughter of Jeremiah, whom they make to conceive the great Cabalist Ben-Syrach, only by going into the Bath after the Prophet. I should judge, that this impertinence was imagined by some—  
Give me leave, Sir, to interrupt your declamation (said I to him) I protest, that, to appease you, I could wish our Doctors had contrived some other Solution, by which such pure Ears as yours, might be less offended: Or else they should have utterly denied the matter, on which the question is founded.  
What an Admirable expedient (replied the Count) have you thought upon, which is to deny real things! Put the case that you were one of these great Doctors, with your Gown lined with Ermine, and suppose that the Blessed Danhuzerus, came to you as to the Oracle of his Religion—  
At this moment, up came a Lackey to tell me, that a young Lord was come to visit me. I would not have him see me by any means. (said the Count) I beg your pardon Sir, (said I to him) You may guests, by this Lords Name, that there is no shifting him off, if I should send him word that I am not to be spoken with. Be pleased therefore to give yourself the trouble of going into that study. 'Tis no trouble (said he) I will make myself invisible. Ah! Sir, (cried I) No witchcraft, I beseech you, I do not understand that Sport. What ignorance is it, (said the Count, Laughing and shrugging up his shoulders) not to know, that to be invisible, is but to put before ones self, something contrary to the light! He went into my study, and the young Lord came, almost at the same instant, into my Chamber: Of whom I Craved pardon, that I did not wait upon him up.   

Discourse the Fifth.  
THe great Lord being gone, and I come back from waiting on him to his Coach, found the Count of Gabalis in my Chamber. 'Tis a great loss to us: (said he to me) that this Lord who has now taken his leave of you, must one day come to be one of the Seventy two Princes of the Sanhadrin of the new Law; had it not been for that, he would have been a worthy Subject for our holy Cabal; He has a Wit profound, acquaint, vast, sublime, and bold. Look here upon the Figure of Geomancy, which I have cast for him, during the time that you have been talking together. I never saw Happier Points, and such as marked out so fair a Soul.  
Behold this 
* Terms of Geomancy.  MOTHER, What Magnanimity she gives him? This 
* Terms of Geomancy.  DAUGHTER will procure the Purple for him. I wish ill to him, and his Fortune; For this reason, that it takes from Philosophy a Subject, which perchance may surpass you. But, where were we, when he came?  
You speak to me, Sir, (said I) of a Blessed Person, whom I never saw in all the Roman Calendar; I think you called him Danhuzerus. 'tis true, (pursued he) I remember it. I was saying to you, that you should put yourself in the place of one of your Doctors, and suppose, that the blessed Danhuzerus came to lay open to you his Conscience, and say to you:  
Sir, I come from beyond the Alps to wait on you, at the report of your Wisdom; I have a little scruple, which gives me some trouble of Conscience. There is in a mountain of Italy, a Nymph who keeps her Court there: a thousand Nymphs serve her, almost as Beautiful as she; likewise handsome Men, very wise, and very honest persons. Thither they come from all the Habitable Earth; they love these Nymphs, and are beloved by them: There they lead the sweetest life of the World. They have most beautiful Children by those whom they love. They worship the living God: They hurt no Man; And they hope for Immortality. I walked one day up this mountain, and pleased the Queen of the Nymphs: she became visible and showed me her Charming Court. The Sages, who perceived that she loved me, respected me almost, as if I had been their Prince: They exhort me to listen and yield myself to the Sighs and Beauty of the Nymph. She relates her passion to me; Nor forgets she any thing, that may touch my heart: And in fine, declares that she shall die, if I will not Love her; and that, if I will love her, she will acknowledge, herself obliged to me for her Immortality. The Reasons of those Wise men, have convinced my Spirit, and the Attractions of the Nymph have gained my heart. I love, I have very hopeful Children by her▪ But in the midst of my Felicity, I am sometimes troubled, when I remember, that the Church of Rome does not at all approve of this. I come therefore, to you, Sir, to consult you, that I may know, what this Nymph, these Sages, these Children, may be; and in what estate is my Conscience. Come on, now Master Doctor, what answer will you make to the Lord Danhuzerus?  
I would say to him, (answered I.) My Lord Danhuzerus, saving the Respect which I own you; You are a little mad, or else, your Vision is Witchcraft; Your Children, and your Mistress, are filthy Fiends; and I am of Opinion, that your Conscience is seared to some purpose.  
With this Answer, my Child, you might very well merit a Doctor's Cap: But never to be received into our Society (continued the Count, with a great Sigh). Behold the barbarous Disposition of all the Doctors of this Age! A poor Sylphe dares not show his Head amongst us, but he is presently taken for a Fiend. A Nymph cannot labour to become Immortal, without passing for an unclean Spirit: And a Salamander must not show himself, lest he be accounted a Devil; and the pure Flames, which compose him, for Hellfire, which he carries along with him. They have contrived, that they may dispel these Suspicions, to make the Sign of the Cross, when they shall appear; Kneel down before the Divine Names, and pronounce them too, with Reverence: And yet all these Precautions are vain. Nor can all your Tricks ever procure, that they should be reputed Enemies of God, whom they Adore more Religiously, than those who fly from them.  
Very good, Sir, (said I to him) You think, it seems, that these People are wondrous Devout likewise. Very Devout, (answered he) and very Zealous for the Deity. The excellent Discourses, which they make of the Divine Essence, and their admirable Prayers, do greatly Edify us. Have they Prayers too? (said I to him) I should be glad to see One of their making. 'Tis easy to satisfy you, (replied he) and to the end, that I may clear you from having any suspicion, and that you may not suspect me for the Contriver of it: Listen to that, which the Salamander, who answered in the Temple of Delphos, taught the Pagans, and which Porphyrius relates. It contains sublime Theology: And you will see by it, that he received not from these Sage Creatures, any other Doctrine, than that the World should Worship the only True God.  

THE Salamander's Prayer.  
IMmortal, Eternal, Unspeakable, and Sacred Father of all Things! who art carried upon the Chariots of the Spheres, which always roll about. Ruler over the Etherial Armies, where the Throne of thy Power is raised: from the high Top of which, Thine all-piercing Eyes behold All, and thy pure and holy Ears hear All. Help thy Children, whom thou hast loved from the Birth of Ages. For thy Bright, thy Great, and Eternal Majesty, shines above the Earth, the Heavens, and the Stars. Thou art raised above them, Oh th●… sparkling Fire! There thou givest Light, and entertainest thyself with thine own Splendour; and from thy Essence, flow forth Eternal Rivers of Light, which nourish thy Infinite Spirit. This Infinite Spirit produceth all Things; and makes this inexhaustible Treasure of Matter, which can never fail the Generation, which always compasseth it about; by reason of the numberless Forms, with which it is pregnant, and with which thou hast filled it at the Beginning. From this Spirit, do these most Holy Kings, also draw their original, who are round about thy Throne, and who compose thy Court. O Father universal! O Thou Holy One! O Father of Blessed Mortals, and Immortals! Thou hast particularly created Powers, who are marvellously like to Thine eternal Thought, and to Thy adorable Essence: Thou hast established them above the Angels, who declare thy Will to the World. In fine, Thou hast created Us a third sort of Powers, in the Elements. Our continual Exercise, is to praise Thee, and to adore Thy Dispensations. We burn with the Desire of possessing Thee. O Father! O Mother, the tenderest of Mothers! O admirable Example, of the Passions and Tenderness of Mothers! O Son, the Flower of all Sons! O Form of all Forms! Soul, Spirit, Harmony, and Number of all Things!   
What say you to this Prayer of the Salamanders? Is it not very Wise, very Lofty, and very Devout? And likewise very Obscure, (answered I) I once heard a Preacher paraphrase upon this; and he proved by it, that the Devil, besides the other Vices which he has, is above all, a great Hypocrite. Alas! (cried the Count) Then, What Recourse have ye, to betake yourselves to, O ye poor Elementary People! Ye tell Marvels of the Nature of God, Of the Father, Of the Son, Of the Holy Ghost; Of the Assistant Intelligences, Of Angels, and Of the Heavens! Ye make admirable Prayers, and ye teach them to Men: And yet after all, ye are but Fiends and Hypocrites!  
Sir, (interrupted I) you do me no pleasure at all, in invoking, on this manner, this sort of People. Alas, my Son! (continued he) Be not troubled, that I call upon them; but that your weakness hinders you from admiring hereafter, that you saw not so many Examples, as you will wish you had done, of their Alliance with Men. Alas! Where is the Women, whose Imagination your Doctors have not Corrupted; so much, as that she thinks not but with Horror, on this Commerce; and trembles at the very Aspect of a Sylphe? Where is the Man, who flies not from the Sight of them, if he pretends but never so little to be a virtuous honest Man? How rarely do we find a Man of worth, who desires their Familiarity? Nor are there any but Debauched Persons, or Covetous, or Ambitious, or Impostors, who seek for this Honour; which yet they shall never attain to, I assure you: For, The Fear of the Lord, is the Beginning of Wisdom.  
What then (said I) shall become of all these Airy People, since all such as are Honest, are so set against them? Well, (said he) The Arm of God is not shortened; and the Devil shall not draw to himself, all the Advantages, he hopes for, from the Ignorance and Error, which he has vented to their prejudice: For besides the Philosophers, who are a great number, and remedy it the best they can, by utterly Renouncing Women; God has permitted all these People, to use all Innocent Arts, which they can contrive, to converse with Men, without their Knowledge. What do you tell me, Sir? (cried I) I tell you Truth, (pursued he) Do you believe, that a Dog may have Children by a Woman? No, (answered I.) Nor a Munky? (added he) Neither, (replied I.) Nor a Bear? (continued he) Neither Dog, nor Monkey, nor Bear, (said I to him.) For that is impossible, without all doubt: 'Tis against Nature, against Reason, and against Common Sense. Very good, (said the Count) But are not the Kings of the Goths, descended from a Bear, and a Swedish Princess? 'Tis true, (said I) the History says it. And were not the Pegusians, and Syonians of India, (replied he) Born from a Dog, and a Woman? I have read that too, (said I to him.) And had not that Portugess Woman, (continued he) who was exposed in a Desert Island, Children by a great Monkey? Our Divines, Sir, (said I) answer to that, That the Devil, taking the Shape of these Beasts— You are going to allege again, (interrupted the Count) the Nonsensical Imaginations of your Authors. Pray, comprehend once for all, that the Sylphes, seeing themselves taken for Devils, when they appear in Human Shape, to diminish this Aversion, which is had against them, take the Shapes of these Beasts; and so address themselves to the wanton Frailty of Women; who are affrighted at a Lovely Sylphide, but not at a Dog, or Monkey. I could tell you many Tales of your little Bolognian Dogs, and certain pretty Ladies in the World: But I have a greater Secret to teach you.  
Know, my Son, that many a one thinks himself the Son of a Man, who is the Son of a Sylphe. Another thinks, that he is in Bed with his Wife; and without ever knowing it, he Immortalised a Sylphe. This Woman supposes, that she is Embracing her Husband; and she is Hugging betwixt her Arms, a Salamander: And that Girl durst swear when she awakes, that she is a Virgin; that has had in her Sleep, an Honour that she little dreamt on. So the Devil, and the Ignorants, are equally abused.  
Well, (said I) But could not the Devil awaken that sleeping Maid, to hinder this Salamander from becoming Immortal? He could do it, (replied the Count) if the Sages did not take an order for that: But we teach all these People, the way to bind the Devils, and to make Opposition to their subtle Endeavours. Did I not tell you, the other day, That the Sylphes, and the other Lords of the Elements, were very Happy, when we shown them the Cabal? Were it not for us, the Devil, their great Enemy, would sorely disquiet them; and they would be hard put to it, to Immortalize themselves, without the Maids knowing it.  
I cannot (replied I) sufficiently admire the profound Ignorance we live in: We always believed, that the Powers of the Air, do often assist Lovers, in attaining what they desired: And it seems, the thing is clearly otherwise; For the Powers of the Air, have need of the Assistance of Men, to serve them in their Amours. 'Tis just as you say, my Son, (pursued the Count) The Sages give Succour to these poor People; without them, Alas, too unhappy, and too feeble, to resist the Devil: For, when a Sylphe has learned of us, to pronounce Cabalistickly the powerful Name of NEHMAHMIHAH; and to join in form, with the most delicious Name ELIAEL, all the Powers of Darkness, take their Flight; and the Sylphe enjoys peacably, that which he Loves.  
So was that ingenious Sylphe immortalised, who took upon him the shape of the Lover of a Lady of Sevil; The History is well enough known. The Young Spanish Lady was fair; but as Cruel, as Fair. A castilian Gentleman, who loved her to no purpose, took a Resolution one morning, to leave her, without speaking to her; and to Travel, till such time as he should be cured of his unprofitable passion. A Sylphe finding this Fair one to his liking, thought it his best course, to lay hold on this opportunity; and Arming himself with all that, which one of our Sages had taught him, to defend himself with, against the Stratagems, which the Devil, envious of his good fortune, might contrive for the disappointing him. He goes to see the Gentlewoman taking the shape of her absent Lover. He complains, sighs, and is repulsed: He presses, he Solicits, he perseveres. After many Months, he works upon her, makes himself beloved; he persuades; and in short, is happy. There was born from their Loves, a Son, whose Birth was kept secret; and the Address of this Aeryal Lover, managed privately, from the knowledge of her Parents. The Love continues; and she is blessed with a second Great Belly. In the mean time, the Gentleman cured by Absence, comes back, to Sevil; and impatient to see his inhuman Mistress again, makes all the hast he could to tell her; That at last, he is in a condition of Displeasing her no more; and that he is come to declare to her, that he had done Loving her.  
Imagine, if you please, the Astonishment of this young Woman; Her Tears, her Reproaches, and their Surprising Dialogue: She affirms, that she has made him happy: Which he denys, And would have reminded him, that their Child was in such a place; that he is the Father of it; and that she is big of another, which he is also Father of. He is obstinate, to disown all. She Throws herself against the ground, and Tears her Hairs: The Parents come running in at her Cries, the desperate Lover continues her Complaints, and Invectives. The Gentleman produces Testimony, that he had been absent the space of two years. The first Child is sought for, and found; and the second was born in the right Term.  
And what part played the Airy-Lover, (interrupted I) all this while? I see well enough, (answered the Count) that you are displeased, that he should forsake his Mistress, leaving her to the Rigour of her Parents, and to the Fury of the Inquisitors. But he had reason to complain of her: She was not devout enough; for when these Gentlemen immortalize themselves, they work seriously, and live very holily; That they lose not the Right, which they came to acquire of Sovereign good: So they would have the person, to whom they are allied, live with exemplary innocence; as may be seen, in that Famous Adventure of A Young Lord of Bavaria.  
He was not to be comforted for the Death of his Wife, whom he loved passionately; A Sylphide was advised by one of our Sages, to take upon her the shape of this Woman: She was persuaded to it, and presents herself to the afflicted young Man, saying; That God had raised her from the dead again, to comfort him in his extreme Affliction. They live together many years, and had many Lovely Children together: But the young Man was not so honest, as he should be, to retain his discreet Sylphide. He swore, and spoke lewd uncivil Words: She reproved him sometimes. But seeing that her Cautions were unprofitable, she vanished one day from him, and left him nothing but her Gloaths, and the Repentance of his not having followed her Holy Counsels. Thus you see (my Son) that the Sylphes have sometimes reason to vanish away: And you see, that the Devil cannot hinder, any more than your Capricious Doctors, the People of the Elements, that they should not labour, with success, to their immortality, when they are assisted by some of our Sages.  
But, in good earnest, Sir, (said I) Are you persuaded, that the Devil is so great an Enemy, to these Suborners of Pretty Matdens? A mortal Enemy, (said the Count) especially to Sylphes, Nymphs, and Salamanders. But, as for the Gnomes or Pharyes, he does not hate them so much, because they, as I believe, you have heard say, affrighted by the Terrible distraction, which the Devil's make in the Centre of the Earth, choose rather to live Mortals, than run the Risque of being so Tormented, if they should acquire Immortality. Hence it comes to pass, that the Gnomes, and the Devil's their Neighbours, have a very great Commerce. They persuade these Gnomes, who are naturally great Friends of Man, that it is to do him great service, and to deliver him from great peril, in obliging him to renounce this Immortality. By this, they engage them to furnish him, whom they can persuade to this Renunciation, with all the money which he shall demand; To prevent the dangers, which might threaten his life, during a certain time, or some such other Condition, as shall best please the Man or Woman, with whom they make this unhappy Compact. So the Devil, wicked as he is, by his Treaty with this Gnome, makes the Soul of a man become Mortal, and deprives it of the right of Eternal Life.  
How Sir! (cried I) These compacts, in your opinion, of which the Demonographes relate so many examples, are they not with the Devil? No surely (continued the Count) has not the Prince of the World, been chased out of it? Is he not shut up? Is he not bound? Is he not cursed and damned from off the earth, and Throne down to remain at the bottom of the work of the Supreme Architect; can he mount up into the Region of Light, and there make his concentred Darkness resplendent? No, He can do nothing against man. He can only inspire the Gnomes, who are his Neighbours, to make these propositions to such men whom he most fears may be saved, to the end that their Soul may die with their Body.  
Then do you believe, (added I) that the Souls die? They die, My Child (answered he). And those who make these compacts (pursued I) are not they damned? They cannot be (said he) for their Soul dies with their body. They are quitted then at an easy rate (continued I) and are but slightly punished for having committed so Enormous a Crime, as renouncing their Baptism, and the death of Christ.  
Do you esteem it (replied the Count) a slight punishment to re-enter into the Black Abyss of Nothing? Know that it is a far greater pain, than to be damned; for there is still a remainder of Mercy, in the Justice which God exercises against sinners in Hell. Since it is a great favour not to consume them in the Fire which burns them. To be Nothing, is a greater Misery, than to be in Hell: This is the Doctrine, which the Sages Preach to the Gnomes, when they call them together, to make them understand, what an Injury they do themselves, to prefer Death before Immortality; and Nothing, before the Hope of Eternal Happiness; which they justly might lay claim to, if they would alley themselves with men, and not Solicit these Criminal Renunciations. Some of them who believe, we marry to our Daughters.  
Do you preach the Gospel then to these Subteranean people? Sir (said I to him). Why should we not? (replied he) We are their Doctors, as well as of the other People of the Fire, of the Air, and of the Water: For the Philosophic Charity, is extended indifferently to all the Children of God. For, as they are now subtle, and more clear, than commonly the Children of Men; so are they more Docible, and more capable of Discipline, & listen to the Divine Truths, with an Attention and Respect which astonishes us.  
It must needs be a Ravishing Sight, (said I, smiling) to see a Rosy-Crusian Philosopher, in a Chair preaching to all these little Gentlefolk. You shall have the Pleasure of it, my Son, when you please, (said the Count) And if you desire it, I will assemble them this very Evening, and Preach to them at Midnight. At Midnight (cried I!) I have heard say, that That is the Hour of their Sabbath. At this the Count fell a Laughing: You put me in mind (said he) of all the Fooleries, which Demonographers relate, concerning this Business of their Imaginary Sabbath. I could wish, for the rarity of the Conceit, that you would believe them too.  
Alas! For those Tales of the Sabbath, (replied I) I do not believe one of them. You do well, my Son, (said he) for (once more I must tell you) the Devil has not the Power to sport himself so with Mankind, nor to treat or correspond with them; muchless, to make himself Adored, as the Inquisitors believe. That which has given Rise to this Popular Report, is, That the Sages (as I have been telling you) assembling the Inhabitants of the Elements, to Preach to them the Mysteries of the Secret Sciences, and their Morality: And as it ordinarily happens, that some Gnome, being convinced of his gross Error, and apprehending the Horror of being reduced to Nothing, consents to his Immortalization: Then has he a pretty Maid given him, is Married; and the Wedding Celebrated with all the Rejoicing, which so great a Conquest, as has then newly been made, requires. These are those Revellings, and Tokens of Joy, which Aristotle says, were heard in certain Islands; where nevertheless, they could not see any Body. The Great Orpheus was the first, who convocated the Subterranean People: At his first Sermon, Sabasius the Ancientest of the Gnomes, was Immortalised; And it was from this Sabasius, that this Assembly took its Name; in which the Sages addressed their Discourses to him, so long as he Lived: As it appears in the Hymns of the Divine Orpheus. The Ignorant have confounded these Things; and taken occasion to make a thousand Impertinent Stories, and to describe an Assembly, which we convoque not, but to the Glory of the Sovereign Being.  
I did never imagine, that this Sabbath (said I to him) had been an Assembly for Devotion: Yet it is (continued he) a most Holy, and most Cabalistick one: Which the World will not easily be persuaded to. But such is the Deplorable Blindness of this unjust Age, that Men still do besot themselves with a vulgar Report, & will not suffer themselves to be undeceived. The Sages have a fine time of it that the Sots are believed before them. A Philosopher would have a worthy Task, to take a Survey of all the absurd Falsities, and Chimaeras, which have been forged; and to give manifest Proofs against them. For, whatsoever Experience, or whatsoever solid Reason he might employ, Should there but come a Man in a Square Cap, and write underneath, This is False; Experience and Demonstration have no more Force; and it is no more in the Power of Truth, to Re-establish its Empire: Men will believe this Square Cap, before their own Eyes.  
The Famous Cabalist Zedechias, was moved in his Spirit, in the Reign of your King Pepin, to Convince the World, that the Elements are Inhabited by all these People, whose Nature I have been describing to you. The Expedient to bring all this about, was in this manner; He advised the Sylphs, to show themselves in the Air to all the World. They did it with great Magnificence: These Creatures appearing in the Air, in Human Shape; Sometimes ranged in Battle, Marching in good Order, or standing to their Arms, or Encamped under most Majestic Pavilions: At other times, on Airy Ships of an Admirable Structure, whose Flying Navy was tossed about at the Will of the Zephirus's. Well, and what was the Issue of all this? Do you think, that this Ignorant Age fell into a Consultation, about the Nature of these Marvellous Spectacles? The People presently believed, that they were Sorcerers, who had gotten a Power in the Air, there to exercise their Conjurations, and to make it Hail upon their Cornfields. The Learned Men, the Divines, and the Lawyers, were presently of the same Opinion with the Rabble. The Emperors also believed; and this Ridiculous Chimaera got such Credit amongst All, that the Wise Charlemagne, and after him Lewis the Debonair inflicted grievous Torments on all those pretended Tyrants of the Air. See this in the First Chapter of the Capitularies of these two Emperors.  
The Sylphs, seeing the People, the Pedants, and the Crowned Heads also, thus taking up Arms against them, resolved to make them lose this Evil Opinion, which they had of their Innocent Fleet; and to manifest themselves wholly and clearly to Men in all Places; to let them see their Beautiful Wives, their Commonwealth, and their Government; and then to come down into the Earth, in divers Parts of the World. They did, as they had projected; and the People who saw these Men descend, remove thither from all Places, already possessed with an Opinion, that they were Sorcerers, who had left their Companions, to throw Poison upon their Fruits, and into their Wells: Being transported with the Fury which Inspired them with such Imaginations, they dragged these Innocents' to Punishment. It is incredible, what a great Number of them were made to suffer by Fire, and Water, over all this Kingdom.  
It chanced one Day amongst others, that at Lions, there was seen to descend from one of these Airy Ships, Three Men, and a Woman: All the City gathered together about them; crying that they are Magicians, and that Grimoaldus, the Duke of Bennevent, the Enemy of Charlemagne, sent them to destroy the Harvest of the French. The Four Innocents' said what they could, for their Justification; that they were of that Country; that they had but a little while since, been carried up into the Air by Miraculous Men, who had caused them to see unheardof Wonders; and had entreated them to give a Relation of them. The enraged People would not hear their Defence, but went about to Burn them; when it happened, that the good Man, Agobard, afterwards Bishop of Lions, who was a Monk in this City, and having acquired a great Authority amongst them, passing by, came to appease the Tumult: And after hearing the People's Accusation, and the Defence of the Accused, gravely declared, that both one, and the other were false: That these People had not descended down out of the Air; and that, what the others affirmed to have seen, was impossible.  
The People believing more what their good Father Agobard, had said, than their own Eyes, were Appeased, set at Liberty the Four Ambassadors of the Sylphs, and received with Admiration, the Book which Agobard writ, for Confirmation of the Sentence, which he had given: So the Testimony of the Four Witnesses, became invalid.  
In the mean time, they having escaped the Punishment, were at Liberty to relate what they had seen; the which was not altogether without Fruit: For, if you well remember, that Age of Charlemagne was very fruitful in Heroic Men: For it may be conjectured, that the Woman, who had been amongst the Sylphs, found Belief amongst the Ladies of that Time. So that, by the Grace of God, many Sylphes were Immortalised: Many Sylphides also became Immortal, by the Relation which these Three Men gave of their Beauty; which thing induced the People of those Times, to apply themselves to philosophy, more than before. And hence proceeded all those Stories of Fees, or Fairies, which you find in the Amorous Legends of that Age of Charlemagne, and his Court. All those pretended Fees, were Sylphides and Nymphs. Have you read these Stories of Heroes and Fees? No, Sir, (said I to him.)  
I am sorry for it (continued he) for they would have given you some Idea of the State, to which the Sages have resolved one day to reduce the World. Those Heroic men, those amours of the Nymphs, those journeys to the Terrestrial Paradise, those enchanted Palaces and Groves, and and all those charming adventures which there we read of, are but a little Idea of the life which the Sages lead, and of what the World shall be, when they shall make Wisdom-raign therein. None shall be seen there but Heroes; the meanest of our Children, shall have the force of Zoroaster, Apollonius, or Melchisedeck, and the greatest part of them, shall be accomplished as the Children which Adam had had by Eve if he had not sinned with her.  
Did you not tell me Sir (interrupted I) that God would not that Adam and Eve should have had Children; that Adam should only have meddled with the Sylphides, and that Eve should not so much as think on any but the Sylphs, or the Salamanders? 'Tis true (said the Count) they ought not to have got Children, by that way which they did. Does your Cabal then Sir (continued I) teach some invention for Man and Woman to make Children otherwise than by the ordinary Method? Yes, believe me, does it (Answered he). I beseech you Sir (pursued I) do me the favour to teach it me. Hold, Sir, you shall not know that to day, an't please you. (Said he to me smiling) I will revenge the People of the Elements, on you, for having had so great trouble to undeceive you, of their being thought Devils. I doubt not but you are now come out of your Panic fears. I leave you therefore, to give you leisure to meditate, and deliberate before God, which species of Elementary substances, it will be properest for his Glory, and for yours, to make sharer of your Immortality.  
I shall go, in the mean time, to recollect myself a little, in order to the discourse which you have put me upon making to the Gnomes, to night. Do you go (said I) do expound to them, some Chapter of Averro. I believe (said the Count) that from thence might be drawn a very good subject; for I have a design to preach to them of the excellence of Man, to induce them to seek out for an alliance with us. And Averro after Aristotle has held two things, which it would be well that I should clear. The one is of the nature of the understanding, & the other is of the Sovereign Good. He says, that there is but one sole Understanding Created, which is the Image of the Uncreated, and that this only Understanding suffices for all men: This requires explanation. And concerning the Sovereign good, Averro says, that it consists in the conversation of Angels; which is not Cabalistick enough. For Man during this life, may, and is Created to enjoy God, as you will ere long perceive; and as you will make trial of, when you shall be in the Rank of the Sages.  
So ended the Discourse with the Count of Gabalis. He came again the next morning, and brought me the Sermon which he had made to the Subterranean People: 'Tis very marvellous! I would give it you, with the remainder of the entertainment which a Viscountess and I had with this great Man, if I were sure that all my Readers had a right understanding, and would not take it ill, that I should divertise myself at the expense of Fools. If I see that they will oblige my Book, as much as it will do others; and that they do not do me the unjustice to suspect me, as though I would give credit to the secret Sciences under pretence of making them Ridiculous; I may continue to make myself merry with the Count of Gabalis, and suddenly give you another Tome.    

THE TRANSLATOR'S Animadversions ON THE Foregoing Discourses.  
I Have ventured to Translate, at my vacant Hours, (being much affected at the odd Curiosity of the Cabalistick Sciences) this Tract, somewhat resembling a Philosophic Romance, as Fabulous and Weak, as an Old Monk's Legend. In it, you will find the Cabalist to be a miserable Blind Creature, fit for a Dog and a Bell; yet in his own Conceit, more seeing than all the World, and best qualifyed for the Office of a Guide: Much Devoted to idle Traditions; by which crooked Line, he measures Religion and Reason: A great Hater of Women; yet much addicted to Venery, in a Philosophic Way. In a word, A Creature of much Choler, and little Brains. The Madness of him, may make you Laugh; but his Folly, will sometimes grieve you.  
I presume, none but a Frenchman, would at first, have taken the pains to Collect, and give such Credit to these Cabalistick Whymseys, as my Author seems to do: That Nation being so Airy, and so Amorous, may boast itself, if it please, sprung from the Sylphes, those Brisk Inhabitants of the Air, mentioned in this foregoing Treatise. I shall not envy them, if they say, Pharamont, the Founder of their Kingdom, was Begot by the Salamander Oromasis, or any other of his Fiery Successors; who for his GLORY only, shall make offensive Wars upon his peaceful Neighbours; and whilst he Lives, shall be the Incendiary of Europe, to gain after Death, the Name of Nimrod, a Mighty Hunter: That Nations may be said, like Hares, to have fled before him. Yet, to the Comfort of an English-Man, the Greek Historians tell us, That Xerxes, who sailed upon the Continent, and walked upon the Deep; who was so imprudent, as to whip Neptune, and to bluster with the Northwind; was at last, easily beaten by the People; who trusted, by the Order of Providence, in Wooden-Walls. But, as to this Cabalistick Discourse, which my Frenchman has gathered for us, with pretence of deriding it; but indeed does not, to much purpose; seeming rather, like some Habitual Liar, by long Continuation in Falsehood, not to observe it; It may not be unfit to answer its vain Hypothesis, from Authors; as it pretends to defend itself, in abuse of them.  
Heathen Writers, both Philosophers and Poets, never make mention, but of two Intellectual Being's, besides the Gods; viz. the Demigods, and the Souls of Men. The Semidei were always esteemed by them Immortal, from the good Pleasure of Jupiter; whom Plato introduces, speaking to them thus: Vos quidem, Immortales esse non potestis, sed mea potestate Immortales critis. You indeed may be Mortal; but through my good Pleasure, you shall be Immortal. As to the Souls of Men, because upon solid Reasons, they could not deny their Immortality; and since they were not able to understand the Circumstances of our future State, they were necessitated (not knowing how to dispose of the Souls of Men after Death) either to allow of Pythagoras his Transmigration, which was a Marching of the Immortal Tenant, from one House to another, after its Lease was expired: Or else, according to Virgil, who had it from Plato, That the Soul desired to be Incarnate again, after its Purgation in the Elysian Fields. Rursus & incipiunt in Corpora velle reverti.  
But in all Ages, Speculative Men in their nicest Metaphysics, could never be thought well in their Wits; who presumed the Existence of Semi-homines, Half-Men, and Women, that inhabited the Elements, Creatures compounded of Material Souls and Bodies, Inferior, yet Superior to Man, in Faculties and Powers. Strange Contradiction! That Being's, consisting only of Mater, should act impossibly against their Nature: Since Mater, according to the Axioms, and Statute-Laws of all Philosophers, whether Academics, Peripatetics, Stoics, or Cynics, is not able to act, or think really. Now, to overthrow the Assertion of these Elementary People at once; and by undermining the Foundation, to destroy the Superstructure: Let us consider, what can be more Absurd, or Fallacious in Logic, and Philosophy, than to beg a Principle of a Thing, that cannot be; and then to fasten a Conclusion, from most Erroneous Premises. To propose a Creature, whose Essence and Form is Mortal, and consequently Material; Yet at the same time, to make this Creature Divine in its Faculties, Acute in its Operations, and Superior to Man in its Understanding, either as to Divine, or Human Objects; which can proceed from nothing, but an Immortal, and Immaterial Cause. Let any thinking Person judge, whether such Notions do not more deserve Hellibore, to purge them, than Disputation to confute them? And, whether Bedlam be not the fittest Academy, for the Believers?  
This Cabalistick Fancy, certainly in its Original, seems exactly to mimic the Follies of the Alcoran. The Poets of old feigned three Gods, to piss in an Ox's Hide, to make the famous Orion: So the Ingredients of Arianism, Judaisme, and Ethuicism composed a Religion obliging to the Carnal Turk; Thus a Profane Interpreter of the Old and New Testament, with the false conceptions of Heathen Philosophy, soon degenerate into a Cabalist. Sometimes the Venial Follies of many passages Created Laughter in me; But I was grieved at the rambling Profanation of some places of Holy Scripture: Pinge duos Angues Sacer est locus. Pers. Amongst others, as to his perverting the sense of Adam's eating the Apple, to lying with his Wife. I will gravely, if it be necessary, make Answer in the Orthodox words of St. Augustine, De Civit: Dei. Lib. 14. Cap. 26. Praeoccupante peecato, exilium de Paradiso ante meruerunt, quam in opere ferendae propaginis tranquillo arbitrio convenirent. They first finned, and were banished out of Paradise, before they attempted the propagation of posterity.  
Then if these Elementary People, by nature, are Good, Just, Holy, and Honourers of God; How dare they rob him of his Honour, by permitting the application of it, to themselves? as in this story, amongst other Vnscholastick Errors, of History and Chronology.  
Oromasis, according to their Chimaeras, being Prince of the People which inhabit the Fire, had two Children, by Vesta the Wife of Noah, viz. Zoroaster and Egeria Zoroaster a great Hero, and the Inventor of Magic is reported by Justin to have been King of the Bactrians, yet was overcome by Ninus, for all his magic and valour, living after this computation about the end of Noah's Life. Now, how do the Cabalists know, Noah's Wife, (supposing her name was Vesta) not to be dead before her Son Zoroaster was Born; and if Justin mistakes, as 'tis very probable, he may, and calls him Zoroaster, whom Ctesias calls Oxiartes King of the Bactrians: For Pliny doubts very much, whither magic be of so long a standing, and if Xanthus the Lydian a very Ancient writer reckons but 600. Years between Zoroaster and Xerxes; Then Zoroaster must live an Hundred Years af-the Wars of Troy, and our Cabalist must look for another Hero, or else conclude the Son to be Born 800. Years after Noah's Wife was dead, presupposing she lived as long as Noah.  
But then, How could Egeria the Daughter, mentioned to be Born in the Ark, Live till the time of Numa Pompilius, whose mistress she was, though very old, of about 1600 Years standing.  
For is it reasonable, that she should last out so long? since the Offspring of these Elementary People being Men and Women, and of mixed substances must not unproportionably exceed the Common life of Man. For Rome was built about 1194. Years after the Death of Noah; Therefore I would always advise Romantic and Cabalistick Writers, if they would have Fables pass smoothly, to avoid gross absurdities in History and Chronology: Besides, according to them, this Egeria impiously instructed her Lover, (contrary to the pretended desire, or piety of the Elementary People) to Worship her Father Oromasis, under the Type of the Vestal Fire. Thus you see how all things of Divinity and Humanity are made a Chaos.  
— Congestaque eodem  
Non bene junctarum discordia semina rerum.  
As to the Oracles, where my Author seems most pleased: 'Tis very easy to prove, who inspired them, but I will confute the Cabalist, from Porphyrius, because he affects him so much. He lays down in the preceding book for a maxim; That the Devil is not at Liberty, to ramble at his pleasure; nor could it be he, that spoke in Oracles; for he never would say any thing against his own Interest, as he must, if it were the Devil that pronounced them; Therefore that the Oracle must be spoke by some one of the Elementary People, who, knowing God, spoke so reverently of him. To this I propose but one Oracle out of Porphyrius; and if he will grant any of the Elementary People to speak it, I am satisfied, and must conclude them, (if he can prove their being) to be worse than Devils.  
Porphyrius in his Book 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, says that enquiring of Apollo, to what Deity he should Sacrifice, for the reducing of his Wife from Christianity; The Daemon answered in Greek Verse, according to this sense. You may sooner write upon the Water, or by stretching out your Wings, Fly like a Bird through the Air, than recover the senses of your wicked Wife, once polluted after that manner. Let her go where she pleases, persevering in her empty fallacies, singing Hymns to her Crucified God, with most vain lamentations, whom upright Judges Condemned, and an Ignominious Death destroyed.  
I will not pretend, in this place, to med●le with this Cursed Porphyrius, since St. Augustine has done it so fully for me already in this case. De Civ. Dei. Lib. 19 Cap. 23.  
Now if the Devil spoke here, the Cabalist is undone, and if a Sylph uttered this, he is as much Gravelled, therefore according to his own precarious supposition, let him avoid the Dilemma if he can.  
I will detain the Reader no longer, only let him as he reads this, or any piece of this kind, both laugh and wonder, at the extravagant boldness of Man's imagination, and think in what danger of Shipwreck, that Vessel is, which has too much Sail and too little Ballast. Lastly, That the safest way in Divine and Humane speculations will be to try all things, at GOD'S SACRED ORACLES, which make a Man the best Philosopher, and best Christian.  
— Exemplaria Sacra  
Nocturna versate manu, versate diurna.  
FINIS.   

ERRATA.  
Page 6. line 23. read Devoto. p. 8. l. 24. r. German Lord. p. 10. l. 20. r. in of a most. p. 40. l. ult. r. Theophrastus' Bombast. p. 43. l. 4. for which r. whom. p. 42. l. 8. for of this Judgement r. in this Point. p. 85. l. 5. r. unpowerful exhalation. ibid. l. 19 r. Man. p. 88 l. 3. r. his Folly. p. 92. l. 17. Daimonas. p. 95. l. 16. for seen r. heard of. p. 96. r. Rodrigo. p. 114. r. the one & twentyeth Chap. p. 115. l. 22. for Loins r. Loves. p. 116. r. Numa Pompilius. Translat. Animadv. pag. 2. lin. 27. for Imprudent read Impudent.