by Franz Hartmann, 1889.
The Moon is the symbol of imagination, illusion, and dreams. She has no light of her own, but borrows her light from the Sun. Without the light of the sun the moon would be cold and dark; without the power of the Will the products of the Imagination are without life. Thoughts become powerful only when they are infused by the will; they become luminous only when they are illuminated by love; they can be wise only if permeated by wisdom. Under the influence of the moon are said to be especially dreamers and mediums, persons who live a great deal in the realm of imgination and fancy, ladies of rank, pleasure seekers and travellers; it is said to govern things in which there is little firmness and stability, especially water and ships. In the mineral kingdom the Moon is represented by silver, in the spiritual kingsom by Luna, the queen of the night.
by Comte C. de Saint-Germain, 1901.
You have doubtless noticed by this time that words in every-day use, such as “jovial,” “saturnian,” “mercurial,” “sunny,” applied to the dispositions of the human temper cor- respond with remarkable exactitude to the names given by Astrology to the various planetary types. The rule holds good with the Moon subjects, whom we call “Lunarians” (not “lunatics”).
These Lunarians are above the average height, with blond hair, rather prominent, light-colored eyes and a round head with somewhat bulging brow. They are stout, but this is often due to an ultra-lymphatic temperament. They have a tendency to dropsy and kidney diseases. The hair falls easily and so do the teeth; there is a sort of vague expression in the eyes, which are often watery.
To the Lunarian type belong the nervous, hysterical temperaments, easily hypnotized and genuinely clairvoyant. Their intuition is all the more remarkable, since they are very poor reasoners and are swayed to and fro by an ever-working imagination. Their nature is seldom well-balanced and, unless properly trained or protected by “friendly” planets in favorable aspects, the Lunarians may end in insane asylums as “lunatics.”
However, a fair amount of Moon influence may be beneficial, especially to those whose profession calls for a constant supply of imagination, such as poets, novelists, composers, and even painters and sculptors.
As a rule it is among women that one finds the greatest number of Lunarians; their special physical troubles are also very powerfully influenced by the Moon. Intuition, this precious gift of the weaker sex, is due to the same planet; finally, the Lunarians are decidedly hypochondriac, that is, constantly imagining themselves the prey of some disease or other.
by William Lilly, 1647.
CHAPTER XIIII Of the MOON, her generall and particular Significations.
- NAME: The Moon we find called by the Ancients, Lucina, Cynthia, Diana, Phoebe, Latona, Noctiluca, Prosperpina; she is neerest to the Earth of all the Planets; her colour in the Element is vulgarly known:
- MOTION: She finisheth her courte through the whole twelve Signs in 27 days, 7 hours and 43 min. or thereabouts: her mean motion is 13 degr. 10 min. and 36 seconds, but she moveth sometimes lesse and sometimes more, never exceeding 15 degr. and two min. in 24 hours space.
- LATITUDE: Her greatest North Latitude is 5 degr. and 17 min.(or thereabouts) Her greatest South Latitude is 5 degr. and 12 min. (or thereabouts) She is never Retrograde, but always direct; when she is slow in motion, and goeth lesse in 24 hours then 13 degr. and 10 min. she is then equivalent to a Retrograde Planet.
- HOUSE: She hath the Sign Cancer for her house, and Capricorn for her detriment; she is exalted in 3. Taurus, and hath her fal in 3 grad. Scorpio; she governeth the Earthly Triplicity by night, viz. Taurus, Virgo, Capricorn.
- NATURE: She is Feminine, Nocturnal Planet, Cold, Moyst and Flegmatique.
- MANNERS & ACTIONS, WHEN WELL DIGNIFIED: She signifieth one of composed Manners, a soft, tender creature, a Lover of all honest and ingenuous Sciences, a Searcher of, and Delighter in Novelties, naturally propense to frit and shift his Habitation, unstedfast, wholly caring for the present Times, Timorous, Prodigal, and easily Frighted, however loving Peace, and to live free from the cares of this Life, if a Mechannick, the man learnes many Occupations, and frequently wil be tampering with many wayes to trade in.
- WHEN ILL DIGNIFIED: A meer Vagabond, idleperson, hating Labour, a Drunkard, a Sot, one of no Spirit or Forecast, delighting to live beggarly and carefly, one content in no condition of Life, either good or il.
- CORPORATURE: She generally presenteth a man of fair stature, whitely coloured, the Face round, gray Eyes, and a little Touring; much Hair both on the Head, Face, and other parts; usually one Eye a little larger then the other; short Hands and fleshy, the whole Body inclining to be fleshy, plump, corpulent and flegmatique: if she be impedited of the Sun in a Nativity or Question, she usually signifies some blemish in, or neer the Eye: a blemish neer the Eye, if she be impedited in Succedant Houses; in the Sight, if she be unfortunate in Angles and with fixed Starres, called Nebulose.
- QUALITY OF MEN AND PROFESSION: She signifieth Queens, Countesses, Ladies, all manner of Women; as also the common People, Travellers, Pilgrims, Sailors, Fishermen, Fish-mongers, Brewers, Tapsters, Vintners, Letter-carriers, Coach-men, Hunts-men, Messengers, (some say the Popes Legates) Marriners, Millers, Ale-wives, Malstors, Drunkards, Oister-wives, Fisher-women, Chare-women, Tripe-women, and generally such Women as carry Commodities in the Streets; as also, Midwives, Nurses, &c, Hackney-men, Water-men, Water-bearers.
- SICKNESSES: Apoplexies, Palsie, the Chollick, the Belly-ache, Disease in the Left Side, Stones, the Bladder and members of Generation, the Men-stries and Liver; in Women Dropsies, Fluxes of Belly, all cold Rheumatick Diseases, cold Stomack, the Gout in the Rists and Feet, Sciatica, Chollick, Worms in Children and men, Rheumes or Hutts in the Eyes, viz. in the Left of Men, and Right of Women: Sursets, rotten Coughs, Convultion fits, the Falling sicknesse, Kings-evil, Apostems, smal Pox and Measels.
- COLOUR & SAVOURS: Of Colours the White, or pale Yellowish White, pale Green, or a little of the Silver-colour. Of Saviours, the Fresh, or without any flavour, such as is in Hearbs before they be ripe, or such as doe moysten the Brain, &c.
- HEARBS & PLANTS: Those Hearbs which are subject to the Moon have soft and thick juicy leaves, of a waterish or a little sweetish taste, they love to grow in watry places, and grow quickly into a juicy magnitude; and are. The Colwort, Cabbage, , Melon, Gourd, Pompion, Onion, Mandrake, Poppy, Lettice, Rape, the Linden-tree, Mushroomes, Endine, all Trees or Hearbs who have round, shady, great spreading Leaves, and are little Fruitful.
- BEASTS & BIRDS: All such Beasts, or the like, as live in the water; as Frogs, the Otter, Snailes, &c. the Weasel, the Cunny, all Sea Fowls, Coockoe, Geese and Duck, the Night-Owle.
- FISHES: The Oyster and Cockle, all She-fish, the Crab and Lobster, Tortoise, Eeles.
- PLACES: Fields, Fountains, Baths, Havens of the Sea, Highwayes and Desertplaces, Port Towns, Rivers, Fish-ponds, standing Pools, Boggy places, Common-shoars, little Brooks, Springs.
- METALS: Silver.
- STONES: The Selenite, all soft Stons, Cristals.
- WEATHER: With Saturn cold Ayre; with Jupiter Serene; with Mars Winds red Clouds; with the Sun according to the Season; with Venus and Mercury Showres and Winds.
- WIND: In Hermetical operation, she delighteth towards the North, and usually when she is the strongest Planet in the Scheam, viz. in any Lunation, she stirs up Wind, according to the nature of the Planet she next applies unto.
- ORBE: Is 12. degrees before and after any Aspect.
- YEERS: Her greatest yeers are 321. greater 108. mean 66, least 25. in conceptions she ruleth the seventh moneth.
- COUNTRIES: Holland, Zealand, Denmarke, Norimberge, Flanders.
- ANGEL: Gabriel.
- DAY OF THE WEEK: Her day is Monday the first hour and the eight, after the rise of the Sun.
- THE NODES OF THE MOON:
- The Head of the Dragon is Masculine, of the nature of Jupiter and Venus, and of himself a Fortune; yet the Ancients doe say, that being in Conjunction with the good he is good, and in conjunction with the evil Planets they account him evil.
- The Tayle of the Dragon is Feminine by Nature, and clean contrary to the Head; for he is evil when joyned with good Planets, and good when in conjunction with the malignant Planets. This is the constant opinion of all the Ancients, but upon what reason grounded I know not; I ever found the North Node equivalent to either of the Fortunes, and when joyned with the evil Planets to lessen their malevolent signification; when joyned with the good to increase the good promised by them:
- For the Tayle of the Dragon, I always in my practise found when he was joyned with the evil Planets; their malice or the evil intended thereby was doubled and trebled, or extreamly augmented, &c. and when he chanced to be conjunction with any of the Fortunes who were significators in the question, though the matter by the principal significator was fairely promised, and likely to be perfected in a smal time; yet did there ever fal out many rubs and disturbances, much wrangling and great controversie, that the businesse was many times given over for desperate ere a perfect conclusion could be had; and unlesse the principal significators were Angular and wel fortified with essential dignities, many times unexpectedly the whole matter came to nothing.
Key of Solomon (Clavicula Salomonis)
~15th century; trans. and ed. by S. Liddell MacGregor Mathers, 1889.
CHAPTER II OF THE DAYS, AND HOURS, AND OF THE VIRTUES OF THE PLANETS.
- The days and hours of the Moon are good for embassies; voyages; envoys; messages; navigation; reconciliation; love; and the acquisition of merchandise by water.
- The hours of Saturn, of Mars, and of the Moon are alike good for communicating and speaking with spirits; as those of Mercury are for recovering thefts by the means of spirits.
- The hours of Saturn and Mars and also the days on which the Moon is conjunct1 with them, or when she receives their opposition2 or quartile3 aspect, are excellent for making experiments of hatred, enmity, quarrel, and discord and other operations of the same kind which are given later on in this work.
- The hours of the Moon are proper for making trial of experiments relating to recovery of stolen property, for obtaining nocturnal visions, for summoning spirits in sleep, and for preparing anything relating to water.
- For those matters then which appertain unto the Moon, such as the invocation of spirits, the works of necromancy, and the recovery of stolen property, it is necessary that the Moon should be in a terrestrial sign, viz.: Taurus, Virgo, or Capricorn.
- For love, grace, and invisibility, the Moon should be in a fiery sign, viz.: Aries, Leo, or Sagittarius.
- For hatred, discord, and destruction, the Moon should be in a watery sign, viz.: Cancer, Scorpio, or Pisces.
- For experiments of a peculiar nature, which cannot be classed under any certain head, the Moon should be in an airy sign, viz.: Gemini, Libra, or Aquarius.
- But if these things seem unto thee difficult to accomplish, it will suffice thee merely to notice the Moon after her combustion, or conjunction with the Sun, especially just when she quits his beams and appeareth visible. For then it is good to make all experiments for the construction and operation of any matter. That is why the time from the New unto the Full Moon is proper for performing any of the experiments of which we have spoken above. But in her decrease or wane it is good for war, disturbance, and discord. Likewise the period when she is almost deprived of light, is proper for experiments of invisibility, and of death.4
- But observe inviolably that thou commence nothing while the Moon is in conjunction with the Sun, seeing that this is extremely unfortunate, and that thou wilt then be able to effect nothing; but the Moon quitting his beams and increasing in Light, thou canst perform all that thou desirest, observing nevertheless the directions in this chapter.
Three Books of Occult Philosophy (De Occulta Philosophia)
by Henry Cornelius Agrippa, 1533; trans. by J.F., 1651.
Bk. I Ch. XXIV What things are Lunary or under the power of the Moon
These things are Lunary,
- amongst Elements, viz. the Earth, then the Water, as well that of the Sea, as of the Rivers, and all moist things, as the moisture of Trees, and Animals, especially they which are White, as the Whites of Eggs,
- fat, sweat, flegme, and the superfluities of bodies.
- Amongst tasts, salt, and insipid
- Amongst Metals, Silver;
- amongst stones, Crystall, the Silver Marcasite, and all those stones that are White, and Green. Also the stone Selenites, Lunary, shining from a white body, with a yellow brightness, imitating the motion of the Moon, having in it the figure of the Moon which daily increaseth, or decreaseth as doth the Moon. Also Pearls, which are generated in shels of fishes from the droppings of Water, also the Berill.
- Amongst Plants and Trees, these are Lunary, as the Selenotropion, which turns towards the Moon, as doth the Heliotropion towards the Sun, and the Palme tree sends forth a bough at every rising of the Moon; Hyssope also, and Rosemary, Agnus Castu, and the Olive-tree, are Lunary. Also the Hearb Chinosta, which increaseth, and decreaseth with the Moon, viz. in substance, and number of leaves, not only in Sap, and vertue, which indeed is in some sort common to all Plants, except Onions, which are under the influence of Mars, which have contrary properties
- Lunary Animals are such as delight to be in mans company, and such as do naturally excell in love, or hatred, as all kinds of Dogs: The Chameleon also is Lunary, which alwaies assumes a colour according to the variety of the colour of the object: as the Moon changeth her nature according to the variety of the Signe which it is found in. Lunary also are Swine, Hinds, Goats, and all Animals whatsoever, that observe, and imitate the motion of the Moon: As the Baboon, and Panther, which is said to have a spot upon her shoulder like the Moon, increasing into a roundness, and having horns that bend inwards. Cats also are Lunary, whose eyes become greater or less, according to the course of the Moon: and those things which are of like nature, as Menstruous blood, of which are made wonderfull and strange things by Magicians; the Civet-Cat also changing her sex, being obnoxious to divers Sorceries, and all Animals that live in water as well as on land: as Otters, and such as prey upon fish. Also all Monstrous beasts, such as without any manifest seed are equivocally generated, as Mice, which sometimes are generated by Coition, sometimes of the putrefaction of the Earth.
- Amongst fowle, Geese, Ducks, Didoppers, and all kind of watery fowl as prey upon fish, as the Heron, and those that are equivocally produced, as Wasps of the Carkases of horses: Bees of the putrefaction of Cows, small Flies of putrefied wine, and Betles of the flesh of Asses; But most Lunary of all is the two-horned Betle, horned after the manner of a Bull: which digs under Cow-dung, and there remaines for the space of twenty eight daies, in which time the Moon measures the whole Zodiack, and in the twenty ninth day, when it thinks there will be a conjunction of their brightness, it opens the dung and casts it into Water, from whence then come Betles.
- Amongst fish, these are Lunary, Aelurus, whose eyes are changed according to the course of the Moon, and whatsoever observes the motion of the Moon, as the Tortoise, the Echeneis, Crabs, Oisters, Cockles, and Frogs.
Bk. I Ch. XXXI How Provinces, and Kingdoms are Distributed to Planets
The Moon with Cancer governs Bithivia, Phrygia, Colchica, Numidia, Africa, Carthage and all Carchedonia.
Bk. I Ch. XLIV The Composition of Some Fumes Appropriated to the Planets
- For the Moon we make a suffimigation of the head of a frog dried, the eyes of a bull, the seed of a white poppy, frankincense and camphor, which must be incorporated with menstruous blood or the blood of a goose
- To the Moon the leaves of all vegetables, as the leaf Indum, the leaves of the myrtle and the bay tree.
Bk. I Ch. XLVII What Places are Suitable to Every Star
To the Moon, wildernesses, woods, rocks, hills, mountains, forests, fountains, waters, rivers, seas, seashores, ships, groves, highways, granaries for corn and such like.
Bk. I Ch. XLIV Of Light, Colours, Candles, and Lamps, and to what Stars, Houses, and Elements severall colours are ascribed
But all white, fair, curious, green, ruddy, betwixt saffron, and purple, resemble Venus, Mercury, and the Moon.
Bk. II Ch. XLIV Of the Images of the Moon
From the operations of the Moon,
- they made an Image for travellers against weariness, at the hour of the Moon, the Moon ascending in its exaltation; the figure of which was a man leaning on a staffe, having a bird on his head, and a flourishing tree before him;
- They made another Image of the Moon for the increase of the fruits of the earth, and against poisons, and infirmities of children, at the hour of the Moon, it ascending in the first face of Cancer, the figure of which was a woman cornuted, riding on a Bull, or a Dragon with seven heads, or a Crab; and she hath in her right hand a dart, in her left a looking glass, clothed in white or green, and having on her head two Serpents with horns twined together, and to each arm a Serpent twined about, and to each foot one in like manner.
Bk. II Ch. XLV Of the Images of the head and Tayle of the Dragon of the Moon
- They made also the Image of the head and taile of the Dragon of the Moon, namely betwixt an Aeriall and fiery circle, the likeness of a Serpent, with the head of an Hawke tyed about them, after the manner of the great letter Theta, & they made it when Jupiter with the head obtain’d the midst of Heaven: which Image they affirm to availe much for the success of Petitions, and would signifie by this Image a good and fortunate Genius, which they would represent by this Image of the Serpent; for the Egyptians and Phoenicians do extoll this creature above all others, and say it is a divine creature and hath a divine nature; for in this is a more acute spirit, and a greater fire than in any other, which thing is manifested both by his swift motion without feet, hands or any other instruments; and also that it often reneweth his age with his skin, and becometh young again:
- but they made the Image of the taile like as when the Moon Eclipsed, in the Taile, or ill affected by Saturn or Mars, and they made it to introduce, anguish, infirmity and misfortune; and they called it the evill Genius; such an Image a certain Hebrew had included in a golden Belt full of Jewels, which Blanch the daughter of the Duke of Borbon (either willingly or ignorantly) bestowed on her husband Peter King of Spain, the first of that name, with which when he was girt, he seemed to himself to be compassed about with a Serpent; and afterwards finding the Magicall virtue fixed in the girdle, for this cause he forsook his wife.
Bk 2 Ch LVIII Of the names of the Celestials, and their rule over this inferiour world, viz. Man.
The names of Celestiall souls are very many, and diverse according to their manifold power and vertue upon these inferior things, from whence they have received divers names, which the ancients in their hymnes and prayer made use of. Concerning which you must observe, that every one of these souls according to Orpheus’s Divinity, is said to have a double vertue; the one placed in knowing, the other in vivifying, and governing its body. Upon this account in the Celestiall spheres, Orpheus cals the former vertue Bacchus, the other a Muse. Hence he is not inebriated by any Bacchus, who hath not first been coupled to his Muse.
in the sphere of the Moon, Bacchus, Lyeus, and the Muse Thalia
Bk 2 Ch LIX Of the seven governers of the world, the Planets, and of their various names serving to Magicall speeches.
Moreover they did call those governors of the world, (as Hermes calls them) Saturn, Jupiter, Mars, the Sun, Venus, Mercury, and the Moon, by many names, and epithites;
The Moon is called Phebe, Diana, Lucina, Proserpina, Hecate, Menstruous, of a half form, giving light in the night, wandring silent, having two horns, a preserver, a night-walker, horn-bearer, the queen of heaven, the chiefest of the Deities, the first of the heavenly gods and goddesses, the queen of spirits, the mistris [mistress] of all the Elements, whom the stars answer, seasons return, Elements serve; at whose nod lightnings breath forth, seeds bud, plants increase, the initiall parent of fruit, the sister of Phæbus, light, and shining, carrying light from one planet to another, enlightening all powers by its light, restraining the various passings of the Stars, dispensing various lights by the circuits of the Sun, the Lady of great beauty, the mistris of rain and waters, the giver of riches, the nurse of mankind, the governor of all States, kind, mercifull, protecting men by Sea and land, mitigating all tempests of fortune, dispensing with fate, nourishing all things growing on the earth, wandering into divers woods, restraining the rage of Goblins, shutting the openings of the earth, dispensing the light of the Heaven, the wholsome rivers of the Sea, and the deplored silence of the infernals, by its nods; ruling the world, treading hell under her feet; of whose majesty the birds hasting in the Aire are affraid, the wild beasts straggling in the mountains, Serpents lying hid in the ground, fishes swiming in the Sea; —-
trans. by Robert Turner, 1655.
The familiar forms to the Spirits of Luna
They will for the most part appear in a great and full body, soft and phlegmatic, of colour like a black obscure cloud, having a swelling countenance, with eyes red and full of water, a bald head, and teeth like a wilde boar. Their motion is as it were an exceeding great tempest of the Sea. For their signe, there will appear an exceeding great rain about the Circle.
And their particular shapes are, A King like an Archer riding upon a Doe. A little Boy. A Woman-hunter with a bow and arrows. A Cow. A little Doe. A Goose. A Garment green or silver-coloured. An Arrow. A Creature having many feet.
by Thomas Taylor, 1824.
VIII. TO THE MOON5.
The FUMIGATION from AROMATICS.
HEAR, Goddess queen, diffusing silver light,
Bull-horned and wandering through the gloom of Night.6
With stars surrounded, and with circuit wide
Night’s torch extending, through the heavens you ride:
Female and Male with borrowed rays you shine,7
And now full-orbed, now tending to decline.
Mother of ages, fruit-producing Moon,
Whose amber orb makes Night’s reflected noon:
Lover of horses, splendid, queen of Night,
All-seeing power bedecked with starry light.
Lover of vigilance, the foe of strife,
In peace rejoicing, and a prudent life:
Fair lamp of Night, its ornament and friend,
Who givest to Nature’s works their destined end.8
Queen of the stars, all-wife Diana hail!
Decked with a graceful robe and shining veil;
Come, blessed Goddess, prudent, starry, bright,
Come moony-lamp with chaste and splendid light,
Shine on these sacred rites with prosperous rays,
And pleased accept thy suppliant’s mystic praise.
XXXV. TO DIANA.
The FUMIGATION from MANNA.
Hear me, Jove’s daughter, celebrated queen,
Bacchian and Titan, of a noble mien:
In darts rejoicing and on all to shine,
Torch-bearing Goddess, Dictynna divine;
Over births presiding, and thyself a maid,9
To labour-pangs imparting ready aid:
Dissolver of the zone and wrinkled care,
Fierce huntress, glorying in the Sylvan war:
Swift in the course, in dreadful arrows skilled,
Wandering by night, rejoicing in the field:
Of manly form, erect, of bounteous mind,
Illustrious dæmon, nurse of human kind:
Immortal, earthly, bane of monsters fell,
‘Tis thine; blest maid, on woody hills to dwell:
Foe of the stag, whom woods and dogs delight,
In endless youth who flourish fair and bright.
O, universal queen, august, divine,
A various form, Cydonian power, is thine:
Dread guardian Goddess, with benignant mind
Auspicious, come to mystic rites inclined
Give earth a store of beauteous fruits to bear,
Send gentle Peace, and Health with lovely hair,
And to the mountains drive Disease and Care.
0 degrees apart, when with the Sun also known as combust, and in the case of the Moon, is the time of the New Moon. ↩
180 degrees apart ↩
90 degrees apart ↩
It always amuses me when someone plans a ritual for the “full moon” choosing, of course, the day which their calendar claims it occures, and performs it that night by which time it is likely to have already been waning for several hours. ↩
TT: The Moon is called in this Hymn both σεληνη and μηνη: the former of which words signifies the Moon in the language of the Gods; and the latter is the appellation given to her by Men, as the following Orphic fragment evinces.
Μήσαλο δ᾽ ἄλλην Γᾶιαν ἀπείριτον, ἣντε Σελήνη
᾽Αθάνατοι κλήζυσιν, ἐπιχθόνιοι δέ τε Μηνην·
Ἥ πολλ᾽ ὄυρε ἔχει, πολλ᾽ ἄρεα, πολλα μέλαθρα.
That is, “But he (Jupiter) fabricated another boundless earth, which the immortals call Selene, but Men, Mene. Which has many mountains, many cities, many houses.” Now this difference of names arises, according to the Platonic philosophers, from the difference subsisting between divine and human knowledge. For (say they) as the knowledge of the Gods is different from that of particular souls: so with respect to names some are diverse, exhibiting the whole essence of that which is named; but others are human, which only partially unfolds their signification. But a larger account of this curious particular, is given by Proclus, in Theol. Plat. p. 69. as follows. There are three kinds of names: the first and most proper, and which are truly divine, subsist in the Gods themselves. But the second which are the resemblances of the first, having an intellectual subsistence, must be esteemed of divine condition. And the third kind which emanate from Truth itself, but are formed into words for the purpose of discourse, receiving the last signification of divine concerns, are enunciated by skillful men at one time by a divine afflatus, at another time by energising intellectually, and generating the images of internal spectacles moving in a discursive procession. For as the demiurgic intellect represents about matter the significations of primary forms comprehended in its essence; temporal signatures of things eternal; divisible representatives of things in divisible, and produces as it were shadowy resemblances of true beings: after the same manner I think the science we possess, framing an intellectual action, fabricates by discourse both the resemblances of other things, and of the Gods themselves. So that it fashions by composition, that which in the Gods is void of composition; that which is simple by variety; and that which is united by multitude. And by this formation of names it demonstrates in the last place the images of divine concerns. And as the theurgic art provokes by certain signs, supernal illumination into artificial statutes, and allures the unevnying goodness of the Gods, in the same manner the science of divine concerns, signifies the occult essence of the God by the compositions and divisions of sounds. ↩
TT: Bull-horned. For the mystical reason of this appellation, see note to the third line, of the Hymn to Protogonus. [… and he informs us that the ancient priests of Ceres, called the Moon who is the queen of generation ταῦρος or a Bull (p. 262.) and p. 265 ὡς καὶ ὁ ταῦρος δημιυργόσ ὣν ὁ Μίθρασ, καὶ γενεσέωσ δεσπότησ. i e. “Mithras as well as the Bull is the demiurgus of the universe, and the lord of generation” …] ↩
TT: Female and Male. This is not wonderful, since according to the fragment of Ficinus in this Dissertation, all souls and the celestial spheres are endued with a two-fold power, nostic and animating; one of which is male and the other female. And these epithets are perpetually occurring in the Orphic Initiations. ↩
TT: Who givest to Nature’s works, &c. In the original it is τελεσφορος, i. e. bringing to an end. And Proclus in Theol. Plat. p. 483. informs us that Diana (who is the same with the Moon) is so called, because she finishes or perfects the essential perfection of matter. ↩
Over births presiding. In the original, λοχεία: and Proclus, in Plat. Theol. p. 403. observes that this epithet is given to Diana by theologians, because she is the inspector of natural progression and generation. ↩