(17) And avarice, want, pain, hunger, disease, lust, and lethargy were diffused by him abroad upon the ox and Gâyômard.

(2) First he produced, the celestial sphere, and the constellation stars are assigned to it by him; especially these twelve whose names are Varak (the Lamb), Tôrâ (the Bull), Dô-patkar (the Two-figures or Gemini), Kalakang (the Crab), Sêr (the Lion), Khûsak (Virgo), Tarâzûk (the Balance), Gazdûm (the Scorpion), Nîmâsp (the Centaur or Sagittarius), Vahîk (Capricornus), Dûl (the Waterpot), and Mâhîk (the Fish);

(20) This strange man, his nature a mass of contradictions, his stupendous genius shining like a star through the philosophic and scientific darkness of mediæval Europe, struggling against the jealousy of his colleagues as well as against the irascibility of his own nature, fought for the good of the many against the domination of the few. He was the first man to write scientific books in the language of the common people so that all could read them.

(21) And thereupon it comes, that Man many Times in the Dwelling of the Brains, and of the Heart, as also in all the five Senses, in the Region [or Dominion] of the Stars, is in his Or according to the Complexions. Mind P often like a Wolf, a churlish Dog, crafty, fierce, and greedy; and P often like a Lion, stern, cruel, sturdy and active in devouring of his Prey; P often like a Dog, snappish, envious, malicious; often like an Adder and Serpent, subtle, venomous, stinging, poisonous, slanderous in his Words, and mischievous in his Deeds, ill-conditioned and lying, like the Quality of the Devil in the Shape of a Serpent at the Tree of Temptation; P often like a Hare, timorous, or fearful, starting and running away; P often like a Toad, whose Mind is so very venomous, that it poisons a tender [or weak] Mind to the temporal Death by its Imagination, which many Times makes Witches and Sorcerers, for the first Ground serves enough to it; P often like a tame Beast; and P often like a merry Beast, &c. all according as the Constellation stood, in its Incarnation in the wrestling Wheel, with its Virtue of the Quinta Essentia, so is the Starry Mind on rit region figured; although the Hour of Man's Birth alters much, and does hold in the first, whereof I will write hereafter in its Place, concerning Man's Birth [or Nativity.]

(71) Timaeus: and He fashioned it dense and smooth and bright and sweet, yet containing bitterness, that the power of thoughts which proceed from the mind, moving in the liver as in a mirror which receives impressions and provides visible images, should frighten this part of the soul; for when the mental power bears down upon it with stern threats, it uses a kindred portion of the liver's bitterness and makes it swiftly suffuse the whole liver, so that it exhibits bilious colors, and by contraction makes it

(5) Thus unto me he said; and then withdrew To his own band, and the band closed together; Then like a whirlwind all was upward rapt. The gentle Lady urged me on behind them Up o'er that stairway by a single sign, So did her virtue overcome my nature; Nor here below, where one goes up and down By natural law, was motion e'er so swift That it could be compared unto my wing. Reader, as I may unto that devout Triumph return, on whose account I often For my transgressions weep and beat my breast,— Thou hadst not thrust thy finger in the fire And drawn it out again, before I saw The sign that follows Taurus, and was in it. O glorious stars, O light impregnated With mighty virtue, from which I acknowledge All of my genius, whatsoe'er it be, With you was born, and hid himself with you, He who is father of all mortal life, When first I tasted of the Tuscan air; And then when grace was freely given to me To enter the high wheel which turns you round, Your region was allotted unto me.

(33) Thus there are three in Man that strive against one another, viz. the eternal proud malicious Anger, [proceeding] out of the Originality of the Mind. And secondly, the eternal holy chaste Humility, which is generated out of the Originality. And thirdly, the corruptible Animal wholly bestial, generated from the Stars and Elements, which holds the whole House in Possession.

(268) 370 To say: N. washes himself, R` appears, the Great Ennead sparkles; 370 the Ombite is high as chief of the 'itr.t-palace; 371 N. puts humanity off from him as a limb; 371 N. seizes the wrr.t-crown from the hand of the Ennead. 371 Isis nurses him, Nephthys suckles him, 372 Horus takes him by his fingers (to his side), 372 he purifies N. in the lake of the jackal, 372 he makes, the ka of N. clean in the lake of the D.t. 372 He rubs down the flesh of the ka of N. and his own 372 with that which is near R` in the horizon, that which he (R`) took, 373 when the two lands beamed and when he bared the face of the gods. 373 He brings the ka of N. and himself to the great palace, 373 after offices (?) were made for him and the mtt was knotted for him. 374 N. leads the imperishable stars, 374 he ferries over to the Marshes of Reeds, 374 the inhabitants of the horizon row him, the inhabitants of b.w navigate him. 375 N. is very capable (mighty), his arms will not desert him; 375 N. is very excellent (foremost), his ka comes to him (to his aid).

(45) Man is a composite creature, his lower nature consisting of the fragments of the Titans and his higher nature the sacred, immortal flesh (life) of Bacchus. Therefore man is capable of either a Titanic (irrational) or a Bacchic (rational) existence. The Titans of Hesiod, who were twelve in number, are probably analogous to the celestial zodiac, whereas the Titans who murdered and dismembered Bacchus represent the zodiacal powers distorted by their involvement in the material world. Thus Bacchus represents the sun who is dismembered by the signs of the zodiac and from whose body the universe is formed. When the terrestrial forms were created from the various parts of his body the sense of wholeness was lost and the sense of separateness established. The heart of Bacchus, which was saved by Pallas, or Minerva, was lifted out of the four elements symbolized by his dismembered body and placed in the ether. The heart of Bacchus is the immortal center of the rational soul.

(2) I did not die, and I alive remained not; Think for thyself now, hast thou aught of wit, What I became, being of both deprived. The Emperor of the kingdom dolorous From his mid-breast forth issued from the ice; And better with a giant I compare Than do the giants with those arms of his; Consider now how great must be that whole, Which unto such a part conforms itself. Were he as fair once, as he now is foul, And lifted up his brow against his Maker, Well may proceed from him all tribulation. O, what a marvel it appeared to me, When I beheld three faces on his head! The one in front, and that vermilion was; Two were the others, that were joined with this Above the middle part of either shoulder, And they were joined together at the crest; And the right-hand one seemed 'twixt white and yellow; The left was such to look upon as those Who come from where the Nile falls valley-ward. Underneath each came forth two mighty wings, Such as befitting were so great a bird; Sails of the sea I never saw so large.

(623) 1756. Osiris N., take to thyself the eye of Horus, which made its tnf.

(1) Om! Verily, the dawn is the head of the sacrificial horse; the sun, his eye; the wind, his breath; universal fire (Agni VaisVanara), his open mouth. The year is the body (atman) of the sacrificial horse; the sky, his back; the atmo- sphere, his belly; the earth, the under part of his belly; the quarters, his flanks; the intermediate quarters, his ribs; the seasons, his limbs; the months and half-months, his joints; days and nights, his feet; the stars, his bones; the clouds, his flesh. Sand is the food in his stomach; rivers are his entrails. His liver and lungs are the mountains; plants and trees, his hair. The orient is his fore part; the Occident, his hind part. When he yawns, then it lightens. When he shakes himself, then it thunders. When he urinates, then it rains. Voice, indeed, is his voice.

(221) 196 To say: O N.t (Crown of Lower Egypt), O 'Inw (Crown of Lower Egypt), O Great One (Crown of Lower Egypt), 196 O Great-in-magic (Crown of Lower Egypt), O Nsr.t (Uraeus), 197 make thou the terror of N. to be like the terror of thee; 197 make thou the awe of N. to be like the awe of thee; 197 make thou the respect for N. to be like the respect for thee; 197 make thou the love for N. to be like the love for thee; 197 make thou that his `b-sceptre be at the head of the living; make thou that his m-sceptre be at the head of the spirits; 197 make thou that his blade be firm against his enemies. 198 O 'Inw-Crown, thou has come forth from him as he came forth from thee. 198 The great 'I.t has given birth to thee, the 'I.t-wt.t has adorned thee; 198 the 'I.t-wt.t has given birth to thee, the great 'I.t has adorned thee, 198 for as for thee, thou art like Horus, who fought in protection of his eye.

(15) There is much controversy concerning the personality of Paracelsus. That he had an irascible disposition there is no doubt. His barred for physicians and for women amounted to a mania; for them he had nothing but abuse. As far as can be learned, there was never a love affair in his life. His peculiar appearance and immoderate system of living were always held against him by his adversaries. It is believed that his physical abnormalities may have been responsible for much of the bitterness against society which he carried with him throughout all his intolerant and tempestuous life.

(260) 316 To say: O Geb, bull of Nut, N. is a Horus, heir of his father. 316 N. is the goer, the comer, the fourth of these four gods, 316 who have brought water (and) made themselves clean, who rejoice over the "power" of their fathers. 316 He desires that he be justified by that which he has done. 317 Since Tfn and Tefnut have judged N.; since the Two Truths have heard (him); 317 since Shu has been advocate (tongue); since the Two Truths have given verdict; 317 he has encompassed the thrones of Geb, he has raised himself to that which he wished. 318 (So now that) his limbs are united, which were hidden (in the grave), 318 he unites himself with those who are in Nun. He puts an end to his words in Heliopolis, 318 as N. goes forth on that day in the true form of an . 319 N. destroys battle; he punishes revolt. 319 N. goes forth (as) the protector of truth; he brings her, for she is with him. 319 Those who were furious, (now) busy themselves for him; those who are in Nun, (now) give life over to him. 320 The refuge of N. is in his eye; the protection of N. is in his eye; 320 the power of N. is in his eye; the strength of N. is in his eye. 321 O gods of South, North, West, East, respect N., fear him; 321 he has sat in the t of the two courts. 321 That uraeus-serpent dnn-wt.t might have burned you, for she attained your heart, 322 you (they) who might have come to N. as an adversary; come to him (as a friend), come to him. 322 N. is the dd of his father, the nb of his mother. 323 The abomination of N. is to walk in darkness, 323 lest he see those who are upside down. 323 N. will come forth in this day; he will bring truth with him. 323 N. will not be delivered up to your flame, O gods.

(3) The eyes of Shu, Seb, Osiris, Suti, Horus, Menthu, Ptah, Raneheh, Thoth, Chati, Nai, Eternity, Necht, Mert, the land, he who is born by himself. After the computation of the eye has been made in the presence of this god, and when it is full and completed, all these gods are joyous on that day, they who were silent; and behold there is a festival made to every god; and they say: hail to thee, praise from Rā, the boatmen tow his boat, Apepi is struck down. Hail to thee, praise from Rā who causes the form of Chepera to exist; hail to thee, praise from Rā, there is joy in him, his enemies are conquered; hail to thee, praise from Rā, who has repelled the chiefs of the sons of the rebellion. Acclamation to thee and praise to Osiris N

(47) I here set down this description of the birth or geniture of man's life, to the end that the original of the stars and planets may be the better conceived. In the description of the creation of man thou wilt find all, more fundamentally and deeply, what the beginning of man is. Now observe:

(4) And he was the first among men that are born on earth who learnt writing and.tcnpwleage and wicdom * and who wrote down the signs of heaven according to the order of their months in a book, that men might know the seasons of the years according to the order of their separate months.

(5) Wishing to express Sun in writing, they make a circle; and Moon, a figure like the Moon, like its proper shape. But in using the figurative style, by transposing and transferring, by changing and by transforming in many ways as suits them, they draw characters. In relating the praises of the kings in theological myths, they write in anaglyphs. Let the following stand as a specimen of the third species - the Enigmatic. For the rest of the stars, on account of their oblique course, they have figured like the bodies of serpents; but the sun, like that of a beetle, because it makes a round figure of ox-dung, and rolls it before its face. And they say that this creature lives six months under ground, and the other division of the year above ground, and emits its seed into the ball, and brings forth; and that there is not a female beetle. All then, in a word, who have spoken of divine things, both Barbarians and Greeks, have veiled the first principles of things, and delivered the truth in enigmas, and symbols, and allegories, and metaphors, and such like tropes. Such also are the oracles among the Greeks. And the Pythian Apollo is called Loxias. Also the maxims of those among the Greeks called wise men, in a few sayings indicate the unfolding of matter of considerable importance. Such certainly is that maxim, "Spare Time:" either because life is short, and we ought not to expend this time in vain; or, on the other hand, it bids you spare your personal expenses; so that, though you live many years, necessaries may not fail you. Similarly also the maxim "Know thyself" shows many things; both that thou art mortal, and that thou wast born a human being; and also that, in comparison with the other excellences of life, thou art of no account, because thou sayest that thou art rich or renowned; or, on the other hand, that, being rich or renowned, you are not honoured on account of your advantages alone. And it says, Know for what thou wert born, and whose image thou art; and what is thy essence, and what thy creation, and what thy relation to God, and the like. And the Spirit says by Isaiah the prophet, "I will give thee treasures, hidden, dark." Now wisdom, hard to hunt, is the treasures of God and unfailing riches. But those, taught in theology by those prophets, the poets, philosophize much by way of a hidden sense. I mean Orpheus, Linus, Musaeus, Homer, and Hesiod, and those in this fashion wise. The persuasive style of poetry is for them a veil for the many.

(135) For his circumference, conception or chief mother, was the Son of God, and there he stood as a king or prince of God.