[203]. Works, vol. iv., On the Mystical Poetry of the Persians and Hindoos.
[204]. Blüthen., p. 218.
[205]. A reference to Raumer’s History of the Sixteenth and Seventeenth Centuries will satisfy the reader that this dream ‘was not all a dream.’ Most minute details are given in a letter from the MSS. of Dupuy.
[207]. See the account in Ranke’s History of the Reformation.
[208]. See Carriere, Die philosophische Weltanschauung der Reformationzeit (1847), pp. 196-203.
[209]. Horst’s Zauberbibliothek, vol. iii. p. 21.
[210]. Agrippa’s Vanity of Arts and Sciences, chap. 47.
[211]. See M. B. Lessing, Paracelsus, sein Leben und Denken, p. 60.
[212]. The third and fourth volumes of Horst’s Zauberbibliothek contain a very full account of all these vincula. The vincula of the Intellectual World are principally formulas of invocation; secret names of God, of celestial principalities and spirits; Hebrew, Arabic, and barbarous words; magical figures, signs, diagrams, and circles. Those of the Elementary World consist in the sympathetic influence of certain animals and plants, such as the mole, the white otter, the white dove, the mandrake; of stones and metals, ointments and suffumigations. Those of the Astral or Celestial World depend on the aspects and dispositions of the heavenly bodies, which, under the sway of planetary spirits, infuse their influences into terrestrial objects. This is the astrological department of theurgy. Meinhold’s Sidonia contains a truthful exhibition of this form of theurgic mysticism, as it obtained in Protestant Germany. See Paracelsus, De Spiritibus Planetarum, passim. (Ed. Dorn., 1584.)