Page:Three Books of Occult Philosophy (De Occulta Philosophia) (1651).djvu/527

 we have sufficiently treated already, and shall afterwards treat further of them.

Chapter xlvii. Of the second kinde from Dionysius. Now the second phrensie proceeds from Dionysius: this doth by expiations exterior, and interior, and by conjurations, by mysteries, by solemnities, rites, temples, and observations divert the soul into the mind, the supream part of it self, and makes it a fit and pure temple of the Gods, in which the divine spirits may dwell, which the soul then possessing as the associate of life, is filled by them with felicity, wisdom, and oracles, not in signs, and marks, or conjectures, but in a certain concitation of the mind, and free motion: So Bacchus did soothsay to the Beotians, and Epimenides to the people of Cous, and the Sybil Erithea to the Trojans. Sometimes this phrensie happens through a clear vision, sometimes by an express voyce: So Socrates was governed by his Demon, whose counsel he did diligently obey, whose voyce he did often hear with his ears, to whom also the shape of a Demon did often appear. Many prophesying spirits also were wont to shew themselves, and be associats with the souls of them that were purified; examples of which there are many in sacred Writ, as in Abraham, and his bond maid Hagar, in Jacob, Gideon, Elias, Tobias, Daniel, and many more. So Adam had familiarity with the Angel ''Raziel. Shem the son of Noah with Jophiel; Abraham with Zadkiel: Isaac and Jacob with Peliel; Joseph, Joshua and Daniel with Gabriel; Moses with Metattron; Elias with Malhiel; Tobias the younger with Raphael; David with Cerniel; Mannoah with Phadael; Cenez with Cerrel; Ezekiel with Hasmael; Esdras with Uriel; Solomon with Michael.'' Sometimes the spirits by vertue of the souls enter into, and seize upon organical bodies, whether of brutes or men, and using the souls thereof as the basis, utter voyces