Page:Three Books of Occult Philosophy (De Occulta Philosophia) (1651).djvu/53
26 Book I.
that all inferiour bodies are exemplified by the superiour Ideas. Now they define an Idea to be a form, above bodies, souls, minds, and to be one, simple, pure, immutable, indivisible, incorporeal, and eternall: and that the nature of all Idea's is the same. Now they place Idea's in the first place in very goodness it self (i.e.) God, by way of cause; and that they are distinguished amongst themselves by some relative considerations only, least whatsoever is in the world, should be but one thing without any variety, and that they agree in essence, least God should be a compound substance. In the second place, they place them in the very intelligible it self (i.e.) in the Soul of the world, differing the one from the other by absolute forms, so that all the Idea's in God indeed are but one form: but in the Soul of the world they are many. They are placed in the minds of all other things, whether they be joyned to the body, or separated from the body, by a certain participation, and now by degrees are distinguished more, and more. They place them in nature, as certain small seed of forms infused by the Idea's, and lastly they place them in matter, as Shadows. Hereunto may be added, that in the Soul of the world there be as many Seminal Forms of things, as Idea's in the mind of God, by which forms she did in the Heavens above the Stars frame to her self shapes also, and stamped upon all these some properties; on these Stars therefore, shapes, and properties, all vertues of inferiour species, as also their properties do depend; so that every species hath its Celestiall shape, or figure that is sutable to it from which also proceeds a wonderfull power of operating, which proper gift it receives from its own Idea, through the Seminal forms of the Soul of the