bodies not at all; but these notes are only sung to God. The reason why only certain persons, more particularly the simple and young, are fitted for subjects of divination, arises from the fact that these are more easily affected by the spirits than others."

What Iamblichus, in the remaining chapters of his work, yet more diffusely describes, is chiefly repetition. One thing, however, I cannot resist quoting, and that is, his observation on prayer. We here learn what are the opinions on this head of a heathen philosopher, and they, in more than one respect, belong to our subject; and we shall see whether there be anything in them which may instruct us:

"Prayer constitutes a great portion of the sacred service, and confers a universal advantage on religion, by creating an unerring connection between the priests and God. This in itself is praiseworthy and becoming, but it further conducts us to a perfect knowledge of divine things. Thus prayer procures us this knowledge of heavenly things, the union of an indestructible bond between the priests and God; and, thirdly-and which is the most important—that inexpressible devotion which places its whole strength in God alone, imparts to our souls a blessed repose. No act prospers in the service of God where prayer is omitted. The daily repeated prayer nourishes the understanding, and prepares our hearts for sacred things; opens to man the divine, and accustoms him by degrees to the glory of the divine light. It enables us to bear our sufferings and our human weaknesses; attracts our sentiments gradually upwards, and unites them with the divine life; produces a firm conviction and an inextinguishable friendship; warms the holy love in our souls, and eukindles all that is divine. It purges away all waywardness of mind (quidquid animo adversatur, expurgat); it generates hope and true faith in the light. In a word, it helps those to an intimate conversation with the gods who exercise it diligently and often. From this shines forth the reconciling, accomplishing, and satisfying strength of prayer; how effectual it is; how it maintains the union with the gods; how prayer and sacrifice mutually invigorate cach other, impart the sacred power of religion, and make it perfect. It becomes us not, therefore, wholly to contemn

rayer, or only to employ a little of it, and to throw away he rest. No, wholly must we use it; and above all things nust they practise it who desire to unite themselves sinerely with God." (Sect. v. c. 26.)

These new-Platonic doctrines, of which I have quoted here as much as concerns our topic, have, through all ages, ound defenders and followers: amongst the later ones, Gale, Cudworth, and especially Henry Moore, being the most celebrated.

Akin to this school, and drawing from the same well, are the Theosophists of the sixteenth and seventeenth centuries. These practised chemistry, by which they asserted that they could explore the profoundest secrets of nature. As they strove, above all earthly knowledge, after the divine, and sought the divine light and fire, through which all men can acquire the true wisdom, they were called the Fire Philosophers (philosophi per ignem). The most distinguished of these are Theophrastus, Paracelsus, Adam von Boden, Oswald Croll; and later, Valentine Weigel, Robert Fludd, Jacob Böhmen, Peter Poiret, etc. In the next chapter I shall turn back to notice several things, that I may not pass over what is most remarkable and instructive in magnetism.

To equalize the thickness of the volumes, it has been

thought advisable to place the INDEX here.

INDEX.

Arras, witch prosecutions at, ii. 176- Book of the Secret, the, on the means