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(24) TABLE VII, Figures 1-5, 7, 8. (Table VIII has Figure 6.) Figure 1 is the triune divine sulphur, the All-Perfect out of the All-Perfect, the Soul of creatures. The threefold Divine One is symbolized by three interlaced circles designated alchemically salt, sulphur, and mercury. In the central triangle is the divine name Ehieh. Geist means spirit. The other words require no translation. Figure 2 is common destructive sulphur. A bar placed in the triangle makes it the character of earth. Figure 3 is true oil of vitriol, composed of a circle with two diameters and two reversed half-circles hanging below. In this are hidden the characters of all metals. Tin is symbolized by Figure 4 and iron by Figure 5. Figure 7 is the solar system according to Copernicus. Figure 8 is the last judgment. The sun is removed from the center of the solar system and replaced by the earth. This changes the respective positions of all the other planets except Mars, Jupiter, and Saturn, which retain their respective circles. The letter a signifies the circle of the sun; b, that of Mercury; c, that of Venus; d, (sic) that of the moon; and E, that of the earth. Inward from the sphere h are the great circles of damnation.

(81) Your souls, void of substance, rest still in forms. If the form of man were all that made man, A painting on a wall resembles a man, 'Tis life that is lacking to that mere semblance of man. Go! seek for that pearl it never will find. The heads of earth's lions were bowed down When God gave might to the Seven Sleepers' dog. What mattered its despised form When its soul was drowned in the sea of light?" Human wisdom, the manifestation of divine.

(19) The soul in man, however - not every soul, but one that pious is - is a daimonic something and divine. And such a soul when from the body freed, if it have fought the fight of piety - the fight of piety is to know God and to do wrong to no man - such a soul becomes entirely mind. Whereas the impious soul remains in its own essence, chastised by its own self, and seeking for an earthly body where to enter, if only it be human. For that no other body can contain a human soul; nor is it right that any human soul should fall into the body of a thing that doth possess no reason. For that the law of God is this: to guard the human soul from such tremendous outrage.

(29) Figure 2 is the globe of the earth, showing the houses and signs of the zodiac. Figure 3 is the character of the Universal Mercury (Divine Life) in its triune aspect of mercury, sulphur, and salt. Figure 4 is true saltpetre purified with quicklime and alkali. Figure 5 shows the exact degree or angle of the planets' places as well as the individual fixed stars in the zodiac. The letter a is the sun and b is the earth. From k to i are the circles of Mercury and Venus; g to h, the circles of earth and moon; f to e and e to c, of Jupiter and Saturn; c to d, the starry belt or zodiac. Figure 6 is the Microcosm, with the planets and signs of the zodiac corresponding to the different parts of its form. The words upon the figure read: Know thyself. In words, herbs, and stones lies a great power. Figure 7 is the universal character from which all characters have been taken. Figures 8, 9, and 10 are left to the solution of the reader. Figure 11 is the radiating Universal Mercury.

(91) This Animastic Spirit which blessed men have called the Pneumatic Soul, becometh a god, an all-various Dæmon, and an Image (disembodied), and in this form of Soul suffereth her punishments The Oracles, too, accord with this account; for they assimilate the employment of the Soul in Hades, to the delusive visions of a dream.

(3) But they also depict them under the likeness of men, on account of the intellectual faculty, and their having powers of looking upwards, and their straight and erect form, and their innate faculty of ruling and guiding, and whilst being least, in physical strength as compared with the other powers of irrational creatures, yet ruling over all by their superior power of mind, and by their dominion in consequence of rational science, and their innate unslavishness and indomitableness of soul. It is possible, then, I think, to find within each of the many parts of our body harmonious images of the Heavenly Powers, by affirming that the powers of vision denote the most transparent elevation towards the Divine lights, and again, the tender, and liquid, and not repellent, but sensitive, and pure, and unfolded, reception, free from all passion, of the supremely Divine illuminations. Now the discriminating powers of the nostrils denote the being able to receive, as far as attainable, the sweet-smelling largess beyond conception, and to distinguish accurately things which are not such, and to entirely reject. The powers of the ears denote the participation and conscious reception of the supremely Divine inspiration. The powers of taste denote the fulness of the intelligible nourishments, and the reception of the Divine and nourishing streams. The powers of touch denote the skilful discrimination of that which is suitable or injurious. The eyelids and eyebrows denote the guarding of the conceptions which see God. The figures of manhood and youth denote the perpetual bloom and vigour of life. The teeth denote the dividing of the nourishing perfection given to us; for each intellectual Being divides and multiplies, by a provident faculty, the unified conception given to it by the more Divine for the proportionate elevation of the inferior. The shoulders and elbows, and further, the hands, denote the power of making, and operating, and accomplishing. The heart again is a symbol of the Godlike life, dispersing its own life-giving power to the objects of its forethought, as beseems the good. The chest again denotes the invincible and protective faculty of the life-giving distribution, as being placed above the heart. The back, the holding together the whole productive powers of life. The feet denote the moving and quickness, and skilfulness of the perpetual movement advancing towards Divine things. Wherefore also the Word of God arranged the feet of the holy Minds under their wings; for the wing displays the elevating quickness and the heavenly progress towards higher things, and the superiority to every grovelling thing by reason of the ascending, and the lightness of the wings denotes their being in no respect earthly, but undefiledly and lightly raised to the sublime; and the naked and unshod denotes the unfettered, agile, and unrestrained, and free from all external superfluity, and assimilation to the Divine simplicity, as far as attainable.

(137) For the holy Soul is one Spirit with God; though indeed it is a Creature, yet it is like to the Angels: Also the Soul of Man sees much deeper than the Angels; for the Angels see only to the heavenly Pomp, but the Soul sees both the heavenly and the hellish, for it lives between both.

(25) And at that hour, when the spirit of righteousness descended into her mouth, she placed both her hands on the head of Jacob, and said : 1 Cf? John xiv. , xv. , xvi. (rb vvtvua tiji AxnffUr) ; a variant reading here is " Holy Spirit."

(40) Just as the diagram representing the front view of man illustrates his divine principles in their regenerated state, so the back view of the same figure sets forth the inferior, or "night," condition of the sun. From the Sphere of the Astral Mind a line ascends through the Sphere of reason into that of the Senses. The Sphere of the Astral Mind and of the Senses are filled with stars to signify the nocturnal condition of their natures. In the sphere of reason, the superior and the inferior are reconciled, Reason in the mortal man corresponding to Illumined Understanding in the spiritual man.

(26) Now thus say the three Elements (Fire, Water, and Air,) to the Spirit; Fetch us Children of the Earth, that they may dwell in our Courts, we will eat of their Essences, and make thee strong. Here the Spirit of the Soul (like a Captive) must be obedient, and must reach with his Essences, and fetch them forth. And then comes the Fiat, and says, No: Thou tmightest [so] out-run me; and [the Fiat] created the Reaching forth, and there came forth from thence, Hands, and all other Essences and Forms, as it is before our Eyes, and the Astronomicus [Astronomer] knows it well, yet he knows not the Secrecy of it, although he can explain the Signs according to the Constellation and Elements, which qualify [and mingle] together in the Essences of the Spirit of the Soul.

(5) And both of them changed from the shape of a plant into the shape of man, and the breath (nismô) went spiritually into them, which is the soul (rûbân); and now, moreover, in that similitude a tree had grown up whose fruit was the ten varieties of man.

(31) The two end figures represent the obverse and reverse of the same diagram and are termed Table Three. They are "designed to show the Condition of the whole Man, as to all his three essential Parts, Spirit, Soul, and Body, in his Regenerated State." The third figure from the left is called the Second Table, and sets forth "the Condition of Man in his old, lapsed, and corrupted State; without any respect to, or consideration of his renewing by regeneration." The third figure, however, does not correspond with the First Table of William Law. The First Table presumably represents the condition of humanity before the Fall, but the Gichtel plate pertains to the third, or regenerated, state of mankind. William Law thus describes the purpose of the diagrams, and the symbols upon them: "These three tables are designed to represent Man in his different Threefold State: the First before his Fall, in Purity, Dominion, and Glory: the Second after his Fall, in Pollution and Perdition: and the Third in his rising from the Fall, or on the Way of regeneration, in Sanctification and Tendency to his last Perfection." The student of Orientalism will immediately recognize in the symbols upon the figures the Hindu chakras, or centers of spiritual force, the various motions and aspects of which reveal the condition of the disciple's internal divine nature.

(19) But the animated or soulish Spirit, which qualifies or unites with God, that comprehends it well; but the bestial Body attains only a Glimpse thereof, just as if it lightened: For this is the Posture of the innermost Birth or Geniture of the Soul, when it tears through the outermost Birth or Geniture in the Elevation of the Holy Ghost, and so breaks through the Gates of Hell; but the outermost Birth presently shuts again; for the Wrath of God bolts up the Firmament, and holds it captive in its Power. And

(19) But when the Spirit of the four Elements parts, then the right Soul (which was breathed into Adam) stands in its Principle; for it is so subtle, that it cannot be comprehended; it goes through Flesh and Bones, also through Wood and Stone, and P stirs none of them.

(172) If a Figure is imaged in a Spirit, so that it subsists; and if another Spirit wrestles with this, and gets the better, then it comes to be divided, and indeed changed or altered, all according to the Kind of the Qualities; and this is in God as a holy Sport, Play, or Scene.

(22) TABLE VI, Figures 55-59. Figure 55 symbolizes the Chaos of Lucifer; Figure 56, the separation of light from darkness; Figure 57, the light in the midst of the darkness; and Figure 58, the regions of the elements and their inhabitants. The four A's signify the Abyss surrounding all things. The A B is the fiery throne of Lucifer. The plane of g is the subterranean air; f, the subterranean water; c, the earth region; d, the outer water; e, the outer air, W and X the region of Schamayim. The elemental inhabitants of the planes differ in goodness according to their proximity to the center of wickedness (A B). The earth's surface (c) divides the subterranean elementals from those of the outer water, air, and fire (d, c, and X). The elementals of the upper strata (the upper half of c, and all of d, e, and X) represent an ascending scale of virtue, while those of the lower strata (the lower half of c, and all of f, g, and A B) represent a descending scale of depravity.

(90) Timaeus: wherefore care must be taken that they have their motions relatively to one another in due proportion. And as regards the most lordly kind of our soul, we must conceive of it in this wise: we declare that God has given to each of us, as his daemon, that kind of soul which is housed in the top of our body and which raises us—seeing that we are not an earthly but a heavenly plant up from earth towards our kindred in the heaven. And herein we speak most truly; for it is by suspending our head and root from that region whence the substance of our soul first came that the Divine Power

(51) For the Soul comprehends the highest Sense, it beholds what God its Father acts or makes, also it co-operates in the heavenly Imaging or Framing: And therefore it makes a Description, Draught, Platform, or Model for the Nature-spirits, showing how a Thing should be imaged or framed. And

(82) In the third or inner circle is man, a tenfold creature, consisting of nine parts--three of spirit, three of intellect, and three of soul--enclosed within one constitution. According to Selenus, man's three spiritual qualities are thought, speech, and action; his three intellectual qualities are memory, intelligence, and will; and his three qualities of soul are understanding, courage, and desire. The third circle is further divided into three parts called ages: the Golden Age of spiritual truth in the upper right section, the Iron Age of spiritual darkness in the lower right section and the Bronze Age--a composite of the two occupying the entire left half of the inner circle and itself divided into three parts. The lowest division of the Bronze Age depicts ignorant man controlled by force, the central the partly awakened man controlled by jurisprudence, and the upper the spiritually illuminated man controlled by love. Both the second and third circles revolve upon the axis of law, but the divine source, of law--Heavenly Justice--is concealed by clouds. All of the symbols and figures ornamenting the plate are devoted to a detailed amplification of the principles here outlined.