Blaise de Vigenère's 'A Discovrse of Fire and Salt' is a captivating exploration of the elements of fire and salt as symbolic representations within early modern literature. Through a series of eloquently written essays, Vigenère delves into the symbolic meanings and cultural significance of fire and salt, drawing on literary works from the Renaissance period to shed light on their complex associations. His writing style is rich in imagery and metaphor, reminiscent of the allegorical tradition popular during his time. This book provides valuable insights into the way these elements were used by writers as powerful symbols to convey deeper truths about humanity and the world. Vigenère's meticulous analysis and scholarly approach make 'A Discovrse of Fire and Salt' a must-read for those interested in literary symbolism and early modern literature. Drawing on his own experiences and knowledge of the literary trends of his time, Vigenère brings a unique perspective to the study of fire and salt in literature, making this book a valuable contribution to the field.

THIS BOOK REVEALS THE CONSPIRACY BY LEONARDO, NEWTON, GOETHE AND OTHER MEMBERS OF THE INITIATE TRADITION TO INFLUENCE THE COURSE OF HISTORY BY MAGIC. From the dawn of history and perhaps beyond a small group of magi working within a specific magical tradition have believed they have been influencing the course of history, guiding mankind towards higher levels of consciousness. Theirs is a reincarnationist philosophy and they believe that, as initiates of the highest order, they return in local groups at key moments to conspire to change the course of events. Whether or not their beliefs are right, whether or not their magical practices work in the way they believe, this book will prove that certain remarkable individuals, many of them famous in other areas, have undoubtedly held these beliefs. Bestsellers such as HOLY BLOOD, HOLY GRAIL and THE TOMB OF GOD have been written by amateur historians trying to penetrate the veil of secrecy that surrounds this conspiracy; here for the first time an initiate of the order reveals the truth.

Example in this ebook The first part Pythagoras who of all Pagans was undoubtedly, by common consent and approbation, held to have made more profound search, and with less incertainty penetrated into the secrets as well of Divinity, as of Nature, having quaffed full draughts from the living source of Mosaicall Traditions, amid’st his darke sentences, where, according to the Letter, he touched one thing, and mystically understood and comprised another; (wherein he imitates the Ægyptians and Chaldæans, or rather, the Hebrewes, from whence all theirs proceeded) he here sets downe these two: Not to speake of God without Light; and to apply Salt in all his Sacrifices and Offerings; which he borrowed word for word from Moses, as we shall hereafter declare. For our intention is here to Treat of Fire and of Salt. And that upon the 9. of Saint Marke, ver. 49. Every man shall be salted with Fire, and every Sacrifice shall be salted with Salt. Wherein foure things come to be specified, Man, and Sacrifice, Fire, and Salt; which yet are reduced to two, comprehending under them, the other two; Man and Sacrifice, Fire and Salt; in respect of the conformitie they beare each to other. In the beginning God created Heaven and Earth; this said Moses on the entrance upon Genesis. Whereupon the Jew Aristobulus, and some Ethniques willing to shew that Pythagoras and Plato had read Moses bookes, and from thence drawne the greatest part of their most secret Philosophy, alledged that which Moses should have said, that the heaven and the earth were first created; Plato in his Timæus, after, Timæus Locrien said that God first assembled Fire and Earth, to build an universe thereof; (we will shew it more sensibly of Zohar in the Weik of a Candle lighted, for all consists of light, being the first of all Creatures.) These Philosophers presupposing that the World consisted (as indeed it doth) of the foure Elements, which are as well in heaven, and yet higher, as in the earth, and lower, but in a diverse manner. The two highest, Aire and Fire, being comprised under the name of Heaven and of the Æthereall Region: for the word ἄιθηρ, comes from the verbe ἄιθω to shine, and to enflame, the two proprieties of these Elements. And under the word Earth, the two lower, Earth and Water, incorporated into one Globe. But although Moses set Heaven before Earth; (and observe here that in all Genesis he toucheth at nothing but things sensible, but not of intelligible things; which is a point apart) for concerning this, there is no good agreement between Jewes and Christians; Saint Chrysostome in his first Homily. Observe a little with what dignity the Divine Nature comes to shine in his manner of proceeding to the creation of things; For God contrary to Artists in building his Edifice, stretched out first the heavens round about, afterwards planted the earth below. Hee wrought first at the head, and afterwards came to the foundation. But it is the Hebrewes custome, that when they speake most of a thing, they ordinarily put the last in order, which they pretend to touch first: And the same is here practised, where Heaven is alledged before Earth, which he comes to discry immediately after. To be continue in this ebook