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Relation importante avec la Renaissance: TTC, frais de port offerts dans certains pays. Ce qui rend plus objectifs et convaincants les rapprochements et les conclusions souvent inattendus de ce livre. Il voyage et arrive dans diverses abbayes Catalanes: Quelles furent les liaisons avec les revendeurs parisiens et avec les Salons si importants? As the century turned Aristide Maillol was simplifying the sensuous lines of his monumental sculptures in the small seaside town of Banyuls-sur-Mer.
Have you ever realised that there does not exist a single flame without a special intelligence which animates it, or a single grain of sand to which an idea is not attached, the idea which formed it? It is these intelligent ideas which are the elementals, or spirits of Nature. Woman is the magician born of Nature by reason of her great natural sensibility, and of her instructive sympathy with such subtle energies as these intelligent inhabitants of the air, the earth, fire, and water.
The same is valid for the letter Samuel Mathers wrote to Annie E. Horniman on January 8, ; it repeats what Moina had already explained in hers, written over a week before, to Horniman: And now I must ask you, whenever matters of sex arise in the Order, and you are asked for instruction thereon; to refer them to G. I intruded the parenthesis in my letter concerning abuse of conjurative force against an invoked Elemental to answer this.
And now, as I close this letter of probably unpalatable advice to you, so do I close it in all friendship and sincerity; hoping that this time at least you will be able to comprehend my meaning; and that in it I am neither charging you with error in the whole of your working, nor denying the great part of your occult power which has been well and worthily used, nor intentionally using my authority as a Chief to wound your feelings and lower your self-respect. Not only were spirits, and nature spirits, part of esoteric literature, the non-corporeal beings were seen or experienced by people, there were the tales in folklore about fairies and creatures, and there were the works of art in which undines, sylphs and salamanders played major roles.
The same holds for the terms incubus and fay. In the world of spirit beings all sorts of entities were distinguished, and one, especially one studying and practicing magic, would know that incubi and succubi are nasty, evil creatures, as opposed to, presumably, fairies. Moreover, people deeply interested in the occult during the second half of the nineteenth century knew one another personally, or were aware of each other. All participated in the same discourse. Several rituals of the Golden Dawn, collected and described by Israel Regardie, illustrate that the nature spirits were assigned a fundamental place in their system of belief.
It is said that she was in search of self control, and, therefore, was in danger of attracting an incubus instead of a fay. But what were they working on, or working with? Where or when does the dark force make place for a friendlier spirit, say a fay? Fays, by the way, are not in the fourfold hierarchy of beings cited above. Did they prefer a particular elemental, say a sylph? If so, how were they to distinguish between a sylph, undine, salamander or gnome, and a fay? And then, in his letter to Horniman Mathers addresses the subject of sex, immediately followed by the sentence through which we know he recommended Mrs Carden marriage with an elemental.
What may it have entailed? No clues to this could be derived from the literature on humans relating to elementals, nor to incubi and succubi, for I did not find graphic descriptions other than a handful of nightmares. Pondering on the how from a practical point of view: What would the marriage ritual have looked like? Something involving prayers, the usage of mirrors, and invocations like the Count of Gabalis had talked about? Pondering on the why: The Count of Gabalis advocated humans to have offspring with elementals since they would bring forth great men and women; he mentioned several historical personae who, he stated, had been the son of a human and a salamander, or sylph.
Without doubt Mathers was aware of horrific ideas held in the past when Thurston It became an influential novel in twentieth century science fiction literature Godwin Those notions are intimately connected to theoretically inclined ones about the conception of malformed babies. Yet contrary to those ideas are the tales in folklore in which fairies brought forth exceptional offspring. Whether this in any way was incorporated in the Elemental Theory is unknown. To bring the above back to Annie Horniman: But then, unfortunately, I do not know what may have upset Horniman so deeply other than the tantric breathing techniques and Berridge kissing her inappropriately.
Except when Horniman, privately in her mind, equated intimacy with an elemental not romantically as envisioned in the picture on the cover of this thesis but like a Fusilian nightmare see the picture in Frame 5, Appendix 4 , I consider most ideas about elementals hard to imagine as fearful or disgusting. Stating this, however, I do realise that maybe I am too engrained with the unconscious twenty-first century understanding of issues. The current state of affairs involves UFO discourse Pursuing the research topic, in addition to visiting the libraries, the Internet was fruitfully googled.
Among a few others, reference to Le Comte de Gabalis is made on the homepage Ufo- sektes http: In his quest for early stories on invaders from space, Drake roamed old and ancient literature and apparently found some in the edition of Le Comte de Gabalis. At least that is the book he referred to, and must have followed up on for he wrote: Much of the phenomena now attributed to UFOS in Mediaeval times were considered to be manifestations of aerial demons. Agobard in AD described wizards from the skies stoned to death in Lyons Paracelsus and Montfaucon de Villars in Le Comte de Gabalis in the seventeenth century wrote learnedly of Sylphs, Salamanders, Gnomes and Nymphs appearing before men, stressing the enchantments of Babylon, supported by many ancient and mediaeval theologians quoting paranormal phenomena some of which we associate with Spacemen.
In both fairy and alien lore people encounter strange beings, see apparitions, or experience intercourse with nonhumans, so on and so forth. Starting from the hypothetical point of view that UFO phenomena may be much older than the twentieth century, Vallee, like Drake, began to collect cases. The quest led him, as indicated above most likely via Drake, to Le Comte de Gabalis, and he must have studied the same edition as Drake did, the one with an introduction by Roger Laufer, or the one commented on extensively by The Brothers. De Grandine et Tonitruis. Sinistrari was as puzzled by such reports as most modern students of UFO lore are by the Villas-Boas case.
Taken into their egg-shaped craft, he was seduced by a beautiful female creature with white hair. She uttered strange noises. Twice Antonio and the modern succubus had intercourse. The second time the female had rubbed her belly and pointed to the sky, as if she indicated to have his baby somewhere in space. See also Garinet On the Villas Boas case see Vallee In the unpublished manuscript Abductions by Aliens or Sleep Paralysis?
Apparently the horrific nightmares, in our era explained as phenomena of a particular sleeping disorder, now have become clothed in a meaningful manner in twentieth century occult language I only looked into Blackmore , a report of an experiment with school children who had been read a story about aliens, and were asked to fill in a questionnaire afterwards.
The editions of Le Comte de Gabalis and its sequels To sort out precisely how many editions there have been of Le Comte de Gabalis is difficult for two major, closely intertwined reasons. The first concerns the amount. Surfing the internet has brought even more editions to light, ones not included by Coumont. See also the homepage of Pierre Marteau, http: In other words, in Villars the order of the pages has become messed up, but as far as I can tell, the content is conform Villars See Table 1, No.
Besides distorting the compilations of Le Comte de Gabalis by including the various sequels — some even call them forgeries — the titles of the latter two do not always cover the exact same content. Moreover, occasionally some of the novels published separately became bound together hence the suggestion the works must be the products of one and the same author.
This happened for instance with Nos. Jacques le Jeune, an Amsterdam printer, really did integrate two of the novels. It is put on p. As one of the main characters in this second part, the author presents a woman: According to Coumont Most likely the authors of the sequels did criticize, just as Villars had done, issues at stake in their contemporary discourses. As far as I am aware, no one has studied the content and context of the sequels, except Bremond, Doyon, Bila, and Laufer, who have made a few very brief remarks.
Paul de la R; M A main character in this section is Jacques Le Jeune. Madame la Vicomtesse Martesie. This second Illustrated with several engravings. The main nouveaux entretiens sur les sciences character is Mr Jean le Brun. The main nouveaux entretiens sur les sciences character is a Mr Jean le Brun. A main figure Gabalis. Although the first second. The wherein is asserted that there are in English title page is followed by the title page existance on earth rational creatures The Count de Gabalis Hargrave Jennings besides man.
With an illustrative added a note on the first two pages. Father long excerpts from [pseudo? Ancient Magi and the Wisdom of the UvA. Homepage of The Temple of the Presence, http: The collection carries two more editions of Le Comte de Gabalis that I have not looked into. Relatively recent translated editions of Le Comte de Gabalis by Nicolas-Pierre- Henri Montfaucon de Villars, traced on the Internet but not been able to see and leaf through personally.
Ragionamenti sulle Italian translation, presumably of the scienze segrete. Spanish translation, presumably of the Madrid: Bruguera Biblioteca de El Sol, nr original. Cosimo English translation, which must be a Classics. The original document, which is said to have been prepared at the end of the seventeenth century, was not published until in Paris, three years after the erudite Liseux said to have bought it more or less serendipitously from an antique bookseller in London.
Liseux provided a preface to the Latin text and added a French translation; four years later , an English translation followed. In the Reverend Montague Summers translated [pseudo? My investigation has led to important uncertainties; much more research is necessary to sort out the origin s of De Daemonialitate. If a forgery, it is a clever yet confusing piece of work that has become, after its entrance into the public domain, part of the discourse on relationships between humans and spiritual, celestial, and elemental beings. Thanks to Marco Pasi personal communication on May 5, for making me aware of the controversy concerning the origin of Demoniality.
Consequently, it covered a few issues so delicate that the complete book became registered on the Index Librorum Prohibitorum from till , a quite remarkable fact since Sinistrari is known as a theologian specialized in crimes and law. The specific topic dealt with in Demoniality concerns intercourse with demons. In order to say something about women and men but mainly women being confronted with a sexual affair with a demon, i.
Demarcating demoniality from bestiality, intercourse with the latter is defined as having sex with a beast ignored are beasts like the Unicorn, and Zeus transformed into a swan, making love to Leda. If the latter, how can this be? An argument set up by [pseudo? Fearing an encounter with the devil, Saint Anthony guarded himself with the sign of the Cross before daring to inquire who the creature was. From the answer received, Saint Anthony deduced the creature to be some kind of animal. The treatise ends with his conclusion that it cannot be a sin for men and women to mix with incubi, unless they believe them to be devils and because of this belief intentionally have intercourse with them.
As a rule, out of Italy! Paracelsus on elementals and marriage with humans Passages taken from Liber de Nymphis, Sylphis, Pygmaeis et Salamandris, et de Caeteris Spiritibvs… by Paracelsus Theophrastus von Hohenheim, Die Waldtleut am nechsten nach jhnen: Throughout his long life, he was tempted by the devil in the shape of all kinds of creatures. A small monastery was formed at the place, and for years to come he was an inspiration for many.
At the age of twenty he arrived in Lyon. He became a priest in AD. His writings reveal a clear intellect and independent judgment. In his writings against popular superstitions, he denounced the trial by ordeal of fire and water, the belief in witchcraft, and the ascription of tempests to magic, maintained the Carolingian opposition to image-worship, but carried his logic farther and opposed the adoration of the saints. In vain the four innocents sought to vindicate themselves by saying that they were their own country-fold, and had been carried away a short time since by miraculous men who had shown them to give an account of what they had seen.
The frenzied populace paid no heed to their defence, and were on the point of casting them into the fire when the worthy Agobard, Bishop of Lyons, who having been a monk in that city had acquired considerable Downloaded from the homepage RR0, http: That it was not true that these men had fallen from the sky, and that what they said they had seen there was impossible. Thus the testimony of these four witnesses was rendered vain.
Out of the number of those whose blind folly was deep enough to allow them to believe these things possible, I saw several exhibiting, in a certain concourse of people, four persons in bonds—three men and a woman who they said had fallen from these same ships; after keeping them for some days in captivity, they had brought them before the assembled multitude, as we have said, in our presence to be stoned.
The original in Latin and translated in French is available on the homepage RR0 http: The fairy tale Melusina Three medieval images of Melusina downloaded from the Internet original dates and sources unknown.
The encyclopedia Spirits, Fairies, Gnomes, and Goblins elaborates: When these two married, it was on the fairy pledge that he should never see her in childbed. Like all such legendary fairy promises, it was broken. Elinus saw her at the birth of their last child. When these daughters assumed their full supernatural powers, they took revenge on their father, sealing him forever in a cave in Northumbria. Realizing what they had done, Pressina cursed each of her daughters, and Melusine was to become a water serpent from her waist to her feet once a week. It was decreed that she would never experience love until she found someone who agreed not to see her on that day, and if this were broken, she would be condemned to exist only as a hideous winged snake.
Most of their children were deformed from the start in some awful manner, but the last two were normal. Eventually the count also broke his vow, and Melusine leaped from the castle ramparts to eternity as the winged serpent mermaid, leaving a noble line of descendants, claimed to be the ancestors of the French monarchy. See furthermore Floeck But in order to deny it you must burn the books of the great Paracelsus who affirms in five or six different places that nothing is more certain than in the fact that his same Melusina was a Nymph.
After the indifference, Waite offers his one view upon the fairytales Melusina and Psyche, and his interpretation illustrates how time and again old stories can take on complete different meanings.
Littérature
The allegory in the former case [Melusina] is that of the union instituted between the psychic part and all that is of earth in our nature; but this earth is not capable of true marriage, and whereas the other experiment ends in the world of unity, this terminates, as it can only, in that of separation.
On top of her sits an ugly, evil-looking creature; the head of a horse peeps out in bewilderment from behind long curtains.
The question arises whether Le Comte de Gabalis may have inspired him to create the painting. Of the four types of elementals, the gnomes delight most in mischief, and an engraving of another version of The Nightmare has been added as an extra-illustration to The Botanic Garden see Frame 7. He certainly must have been aware of Pope and his works since , the year his German Copied from Meyrone Among many others, also in Tomory Furthermore, neither magus nor Rosicrucian, nor Swedenborgian nor Freemason, Fuseli had a broad interest in esoteric lore and knowledge.
He was befriended by Caspar Lavater , Philippe Jacques de Loutherbourg , and William Blake ; he knew men like Richard Cosway , and Thomas Stothard , all having a sincere interest in mesmerism and other esoteric currents.
Transparant Forms, too fine for mortal Sight, Tomory The magazine began publication in and lasted till It is also in Halsband Black and white copies are in Maas See also Schuchard Undine and Huldbrand c. Bertalda Freightened by Apparitions c.
Other pictures are in Tomory See also Browne The fisherman informs Huldbrand how he and his wife, shortly after having lost their child, found the three or four year old girl left at their door. Naturally they took her in as their own, and raised her. What only Undine knows not even her step parents are aware of this is that she is an elemental and in order to gain a soul and assume full human emotion, she is to marry a man who loves her as much as she loves him. He may never betray her — any fall from grace will mean she is reclaimed by the waterfolk.
When the freshly wed couple takes to the city, Bertalda arrives at the scene. She and Undine have the strange feeling they know one another. As it turns out, Bertalda is the lost daughter of the fisher-folk who after her disappearance has been adopted by the duke. He tries to help her by scaring Bertalda through sending evil spirits to her. In the meantime Huldbrand gets torn between the two.
He bestows upon Bertalda a golden necklace, a precious gift which unexpectedly is ripped away from her by an evil hand and dragged into the water. Witnessing this, Undine calls forth from the water a beautiful coral necklace. She lovingly hands it to Bertalda. But then Huldbrand freaks out. He throws the jewellery Undine wanted to hand to Bertalda back into the water, yelling angrily: Bleib bei ihnen in aller Hexen Namen mit all deinen Geschenken, und lass uns Menschen zufrieden, Gauklerin du!
Time goes by and Huldbrand decides to marry Bertalda. But on the evening of his second wedding he gets the impulse to go to the well in the courtyard where he meets Undine and then knows he cannot but die. Undine kisses him heavenly — taking away his last breath read: Summaries are available in Goldammer For an elaborate study study, see Floeck Mary Taglioni and La Sylphide Left: The plot of the performance in a nutshell: On the eve of his wedding with Effie, the Scottish farmer James sees a beautiful sylph through the window.
He gets torn between his love for Effie and the sylph. When a witch named Madge prophecies the future for Effie and her friends, James sends Madge away. The next day, during the wedding ceremony, at the moment when Effie and James are on the point of exchanging rings, James is enticed by the sylph. Taking a shawl along given to him by Old Madge who wickedly put poison on it, he dances into the woods meanwhile wrapping the shawl around the sylph.
The effect of the poison is disastrous — the wings fall off. Without them, Sylphide is bound to die See also Lambourne On entering the shop the young man finds the owner in conversation with an old and venerable-looking customer whom he is treating with great respect. Four days later the young man The old man tells him that he has written a book and extracts from his young friend a promise to prepare it for the public.
The translation proves to be a difficult task and takes him several years. Both prolonged their existence through the elixir of life, but Zanoni loses his immortality by falling in love with Viola. Because of falling in love, Zanoni sacrifices himself for her. Their love is sealed with the birth of an exceptionally gifted child, who at the end of the tale is the only survivor of the brotherhood.
A passage where Glyndon, the character in the novel whom the narrator met in the old bookshop, and the narrator talk about Villars and Le Comte de Gabalis: Perhaps you desire only to enter the temple in order to ridicule the rites? Surely, were I so inclined, the fate of the Abbe de Villars is a sufficient warning to all men not to treat idly of the realms of the Salamander and the McIntosh Everybody knows how mysteriously that ingenious personage was deprived of his life, in revenge for the witty mockeries of his 'Comte de Gabalis.
I see that you fall into the vulgar error, and translate literally the allegorical language of the mystics. The lowest of them are the spirits of the four elements: The poem consists of seven cantos, is easy reading, and lightened up by romantic illustrations in the second edition published Summary of the poem: The two fall in love. Then Gilbert decides to return to his home town to inform his folks he made it through the war , and finds his old sire having found him a fine bride, Rosaline.
Alas, after the wedding vows are declared, he regrets his move, takes off to the woods, wanders around, encounters an old woman whom he begins to serve. Busying himself with daily chores, he laments about his mistake and his love Amethysta, who is nowhere to be found. Nothing happens until Gilbert returns to his hometown, only to find that all believe he has died — he reads it on his own tombstone — and Rosaline is Bulwer Lytton Thereupon Gilbert feels free to return once more to the woods. Instead of finding the old woman he had been looking after, Amethysta awaits him.
All the time she had been in disguise; his services to the old woman had shown his repentance for having married Rosaline. Villars did have an agenda but it did not involve offering secret truths. To illustrate the idea he singles out Le Comte de Gabalis. Could it have been Bulwer Lytton who persuaded Hitchcock? No answers are available to these questions. Then, when Wouter read the first draft almost a year ago, he praised half of it as good, the other half as bad and by implication, very bad.
Due to his feedback, I switched focus, and the dramatic, primary title, The Nightmare, Intercourse with Elementals, metamorphosed into a happier counterpart, Marriage with Elementals. To mention only four: Martin Kral University of Amsterdam Library remembered at some point my name without having seen it on a computer screen or a slip of paper in a book I was about to borrow. Gilly kindly scanned and emailed me the requested pages.
Any remaining mistakes and shortcomings, however, are my own. To each and every one of you, a hearty thank you for contributing to my quest! Swedenborg Scientific Association, Trianon Press, First Impression Series No. The Book of My Life: De Vita Propria Liber. More generally, what are the links between music-sound and the world? Studying these links will help us define the boundaries of a flourishing artistic field.
Paris, octobre by Colloque "Musique et globalisation" Book 2 editions published in in French and held by 20 WorldCat member libraries worldwide. Soulez - La musique est-elle un langage? Risset et d'autres articles. Makis Solomos Greek musicologist. French 80 English 13 Greek, Modern 3. Project Page Feedback Known Problems.