The Proscenium of Truth

ANALYTICAL DISCOURSE

...comes to this, he divides Harmony into that which is sensible, and that which is secret and pure, removed from sensible things. For the consistency and being of the former, he says four things must concur: namely, two sensible things of the same genus and quantity; a Soul that compares or distinguishes them (or the reception of sensible things); and a suitable proportion, which he calls Harmony. Thus, he recounts there in many words that a "numbering soul" original: "Anima numerans" is required for the existence of sensible Harmony; without this soul, number is taken away. He also teaches how external things are received into the soul and explains the degrees of actions and passions. He further teaches that this kind of harmony is, in a certain way, abstracted from things.

The other species of harmony, which he calls secret, pure, and insensible, he identifies as the Archetypes or Paradigms Archetypes are the original "blueprints" or divine patterns upon which reality is modeled. of sensible harmonies. He maintains that these Archetypal harmonies are divided and many in number, and says that two "terms" are required for them: namely, either a whole circle or some part or parts of it. Here, therefore, he seems to remove all harmony except for circular harmony. Next, besides these terms, he also requires a Mind for the existence of such harmonies; and there he describes how the species of mathematical things exist within the soul. He brings forth the differences between Aristotle, Plato, and Proclus on this matter, along with their doctrines and other such things that prove a relationship between this mathematical harmony of his and the mind or soul.

He then proceeds to form the faculties of the soul according to these harmonies. And finally, he falls upon the proposed subject of this book, which seems to pertain to what he calls secret and pure harmony. He wants the same proportions found in sensible harmony to concur in this kind of harmony as well, though they differ in name. For what is called the Diapason the Octave in sounds, he wants to be called an Opposition in the radiations of planetary aspects. Similarly, he compares vocal Music with that of the world, in that just as in a musical system a human voice or the sound of instruments is either higher or lower, or sharper or deeper, so too is Meteorology manifold: it arises either from the conjunction of Saturn, or of Jupiter, or from another pairing, or from the equinoctial or tropical signs.

This celestial and insensible harmony, which he treats here, he says belongs to angles, which consist in motion just as sensible harmony consists in sound. For he says these harmonies reside in the angles which two planets, by emitting rays of light, form upon the earth. Therefore, he makes this "world harmony" a mixture in respect to that "truly celestial" one (as he says) created on earth by the two rays of two planets.

Then he proceeds to the causes of the efficacy of these configurations, where he first deals with the angles that two planets make on the earth by their radiations. Likewise, he treats the kinship and congruence of these radiations, and then the degrees of the aspects. He makes the first degree the Conjunction and Opposition; the second, the Square; the third, the Trine, Sextile, and Semi-sextile; the fourth, the Quintile, Biquintile, and Quincunx; and the fifth and last—which he makes the weakest of all—the Decile, Tredecile, Octile, and Trioctile.

He therefore makes the Sextile correspond to the soft Third A minor third. in consonance; the Quintile to the hard Third A major third.; the Square to the Diatessaron the Fourth; the Trine to the Diapente the Fifth; the Sesquadrate to the soft Sixth; the Biquintile to the hard Sixth; and the Opposition to the Diapason the Octave.

By the power of these aspects making various angles on the earth, he says that—because of a certain "peculiar soul"—vapors, smoke, and exhalations, as well as storms and "meteors" In the 17th century, "meteors" referred to any atmospheric phenomenon, including rain, wind, and lightning. (whether watery, windy, or fiery), are excited in the air. He claims that natural changes occur in the waters and the earth itself, which he has therefore dared to call an animal. This is indeed the force of his fourth book, in which he seems to touch upon one species of natural harmony as if with a needle.

Let us see, therefore, whether in this matter his harmony agrees so much with the truth of the thing, and whether he draws it from the fountain of natural things or not; and whether he proceeds by the order of nature so that confusion might be avoided. As far as the harmony of radiations is concerned, let us inquire whether that most exact order of nature is in it—the order by which he boasted he would avoid confusion and correct what was uncorrected.

First, it seems likely that the radiation of two planets making angles on the earth is not the cause of storms or changes in the air, but rather that it is a certain occult and admirable power of influence, bending the air here and there according to its own nature and appetite. Hence the wise man said not inaptly that marginal reference to Ecclesiastes 1:6 the air, circling by the conversation of the sun, hurries along and returns according to its circuits. From this it is clear that whatever movements of the air exist, they are not excited for the sake of some peculiar, imaginary "Soul of the Earth" by reason of angles made on the earth to promote storms. Rather, they are excited because of the Solar spirit, or rather the virtues of Wisdom acting everywhere, according to the dispositions of the same in the heavens toward other planets varying in nature and motion, to which that spirit gives light, life, and soul.

Whence the power of radiations is chiefly in the air, as if in a lower spirit of the world-soul or a receptacle for its act, prone to this or that disposition of working—whether fiery, watery, or windy. For the soul and life of the earth is rather from the air and in the air, than that the movements of the air (whether natural or accidental) should proceed from the earth. For the air gives life to the waters, life to the earth, and life to all things composed of them.

We also see winds born in the air (though whence they come is very difficult to know, according to the word of the Scriptures, even if Aristotle makes them the "sighs of the earth"). We see them, I say, afflict the seas in various ways, stir up storms within them, and violently tear down mountains, rocks, and trees of the earth. Is it characteristic of an "earthly soul" to be so cruelly opposed to itself, and to destroy and tear apart its own members? Rains, snows, thunders, and Comets (drawn from the treasuries of God according to the doctrine of the Sacred Bible) are also produced and arise in the air. It escapes no one how much slaughter and ruin they stir up upon the earth, as well as upon the sea. Therefore, it would be a foul thing if damages of this kind to the earth were derived from its own soul; but rather they come from the universal [soul] of the world...