[37] Many pages could be filled with subtle speculations over the word Bereshit, the first word in the Old Testament. That the sensual world is only a secondary world, a reflex of the ideal world, the Cabalists proved by showing that Holy Writ commences not with the first but with the second letter of the Alphabet, namely ב (b), which in its form is half a square [found in the number of the world], and therefore signifies an accomplished separation between spirit and matter, between good and evil. By a transposition of the letters in Bereshit, in accordance with the method of the Cabala, two other words are obtained which mean “in the first Tishri,” showing that the world had been created in the month of Tishri (September). The sum of the numerical value of the letters in the word Bereshit equals the sum of the numerical value of the letters in two words which mean “He created by the law,”—a proof that the law is the instrumental cause of the world. Further, Bereshit can be divided so as to form two words meaning “He created six” (six days, six millenniums, the six extensions of universal space, etc.); or, “He created a ram,” which was, according to the Hebrew Cabalists, the same ram that was sacrificed instead of Isaac, and the Christians add, the same “Lamb of God” which gave itself a sacrifice for man.
[38] The table from which the author has amused himself in extracting, according to the rules, this name, is found in “Occulta Philosophia,” 1. III. c. 26.
[39] Agrippa’s book gives the subtle rules for finding the “signs” or the signatures of the demons.—The reader must remember the part played by the “signs” of microcosmos and the earth-spirit in Goethe’s Faust.
[40] Since they (the newly converted Anglo-Saxons) are accustomed to slaughter many oxen and horses in their feasts to the honor of the devils (their ancient gods) it is necessary to allow this custom to remain, but based upon another principle. Thus there must likewise be celebrated on the feast days of the Church and of the Holy Martyrs whose relics are kept in the churches built in heathen sacrificial groves, a perfectly similar festival, by enclosing a place with green trees and preparing a religious banquet. Still the animals must not be sacrificed to Satan’s honor, but slaughtered to the praise of God and for the sake of food, for which the Giver of all good gifts must be thanked.
[41] “Creberrima fama est multique se expertos vel ab eis qui experti essent, de quorum fide dubitandum non est, audisse confirmant, silvanos et faunos, quos incubos vocant, improbos sæpe exstitisse mulieribus et earum appetisse ac peregisse concubitum, et quosdam dæmones, quos Dusios Galli nuncupant, hanc assidue immunditiam et tentare et efficere plures talesque asseverant, ut hoc negare impudentiæ videatur.” (De civitate Dei. lib. 15, cap. 23).
[42] “Recognitiones divi Clementis ad Jacob,” lib. II.
[43] This view is expressed already in Henoch’s book and in the writings of the Rabbi. Like them even the fathers interpreted the “Sons of God” mentioned in Genesis who “were fascinated by the daughters of men” as fallen angels. Thus Cyrillus, Anthenagoras, Irenæus, Lactantius, Turtullianus, and others. We have just instanced above a quotation from Augustine. The Greek mythology with its amours between gods and men was destined to give support to this superstition.—Luther, who could not free himself from the superstition of his time, tells us often in his “Tischreden” that the devil can beget children by connection with human beings. “Es ist wahrlich ein graülich, schrecklich Exempel,” he says in one place, “dass der Teufel kann die Leute plagen, dass er auch kinder zeuget.”
[44] Reginonis libri duo de synodalibus causis et disciplinis ecclesiasticis. The work was republished in Leipzig in the year 1840.
[45] “Gott in der Geschichte,” III.
[46] It is found complete in its original form in Horst’s “Demonomagie,” II.