Page:Three Books of Occult Philosophy (De Occulta Philosophia) (1651).djvu/47

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Book I.

The water ſignifies fearfulneſs, & ſluggiſhneſs, and remiſſeneſſ in working : Aire ſignifies chearfulneſs, and an amiable diſpoſition : but Fire a fierce, quick and angry diſpoſition. The Elements therefore are the firſt of all things, and all things are of, and according to them, and they are in all things, and diffuſe their vertues through all things.


How the Elements are in the Heavens, in Stars, in Divels, in Angels, laſtly in God himſelf.

IT is the unanimous conſent of all Platoniſts, that as in the originall, and exemplary World, all things are in all; ſo alſo in this corporeal world, all things are in all: ſo alſo the Elements are not only in theſe inferiour bodies, but alſo in the Heavens, in Stars, in Divels, in Angels, and laſtly in God, the maker, and originall example of all things. Now in theſe inferiour bodies, the Elements are accompanied with much groſs matter; but in the Heavens the Elements are with their natures, and vertues, viz. after a Celeſtiall, and more excellent manner, then in ſublunary things. For the firmneſs of the Celeſtiall Earth is there without the groſſneſs of Water: and the agility of the Aire without running over its bounds; the heat of Fire without burning, only ſhining, and giving life to all things by its heat. Amongſt the Stars alſo, ſome are fiery, as Mars, and Sol: airy, as Jupiter, and Venus: watery, as Saturn, and Mercury : and earthy, ſuch as inhabit the eighth Orbe, and the Moon (which notwithſtanding by many is accounted watery) ſeeing, as if it were Earth, it attracts to it ſelf the Celeſtiall waters, with which being imbibed, it doth by reaſon of its neerneſs to us power out, and communicate to us. There are alſo amongſt the ſignes, ſome fiery, ſome earthy, ſome airy, ſome watery : the Elements rule them alſo in the Heavens, diſtributing to them theſe four threefold conſiderations Of every Element, viz. the beginning, middle,