Goethes Faust: erster Teil, Part 1H. Holt, 1907 - 384 pages |
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Common terms and phrases
according Agrippa Agrippa von Nettesheim allusion Altmayer appears arouses belief book calls century character Comp conception concerning dæmones deep insight deeper desire devil Earth-spirit evil ewig expression fact famous faßt Fauft Faust Faust's feeling first following passage found Freude Frosch fühlen gehn Geist Genuß gewiß given gleich Goethe Goethe's Goethe's Poems Gott great Gretchen Grimm's Wb groß heißt Herder Herder's Herr Herz Hildebrand human Iamblichus idea influence iſt Kind knowledge Laß läßt later latter Leben letter Liebe life lines Lustige Person magia naturalis magic magus make Margarete Marthe may be seen meaning Menschen Mephistopheles muß mußt Mysteriis Nacht Natur no doubt Nostradamus Paracelsus Paralipomenon poet poet's poetic power present scene reason recht Rippach same says Schiller Schiller's seems ſein ſelbſt ſich ſie similar ſind soll soul spirits Teufel theosophists thoughts time tion unsere Urfaust viel weiß Welt whole wohl work world written Xenien
Popular passages
Page 285 - Quod est inferius, est sicut id quod est superius. Et quod est superius, est sicut id quod est inferius, ad perpetranda miracula rei unius.
Page 279 - ... since it is multiform, may be comprehended in one power, which may be called the eduction of light. But this illuminates with divine light the ethereal and luciform vehicle with which the soul is surrounded, from which divine visions occupy our phantastic power, these visions being excited by the will of the gods. For the whole life of the soul and all the powers that are in it, being in subjection to the gods, are moved in such a way as the gods, the leaders of the soul, please.
Page 280 - Jamblichus, according to whom these signs are divina synihemata, or .Hi-inn symbola, — Faust calls them heilige Zeichen, — which possess the power of producing the magic effect upon the human mind, not on account of any activity of the latter, but because of the divine influence which recognizes in these symbols its image. Nobis enim nee opinantibus divina synthemata per se opus suum perficiunt, et deorum virtus ineffabilis, ad quam diriguntur synthemata, suas in iis ultro agnoscit imagines,...
Page 259 - According to the Praxis Cabnlae nigrae Doctoris Johannis Fausti magi celfberrimi( 1612) the names of the seven planetary spirits (" Unter Lucifer gehb'ren die sieben Churfursten der Teufel, welche mit ihren Namen nach Ordnung der Planeten heissen") are: i, Lucifer; 2, Marbuel ; 3, Ariel; 4, Aciel ; 5, Barbiel ; 6, Mephistophiel ; 7, Agadiel. The fact that the names of the spirits given by the last book differ from those given in the preceding books may be explained by the following passage in the...
Page xviii - ... nominantur, in mundi recessibus, in naturae gremio, in promptuariis arcanisque Dei latitantia miracula, quasi ipsa sit artifex, promit in publicum, et sicut agricola ulmos vitibus, ita Magus terram caelo, idest inferiora superiorum dotibus virtutibusque maritat . Quo fit ut quam illa prodigiosa et noxia, tam haec divina et salutaris appareat.
Page xlvi - And do not the human passions, the destructive forces in the life of individuals as well as in the history of...
Page 260 - Trismegistos was worshipped in many parts of the Roman empire during the first centuries of the Christian era, it is quite certain that the god of the magicians, astrologers, and alchemists became a
Page xviii - Nulla est scientia quae nos magis certificet de divinitate Christi quam Magia et Cabala.
Page 313 - Lastly, the continual exercise of prayer nourishes the vigour of our intellect, and renders the receptacles of the soul far more capacious for the communications of the Gods. It likewise is the divine key, which opens to men the penetralia of the Gods ; accustoms us to the splendid rivers of supernal light ; in a short time perfects our inmost recesses, and disposes them for the ineffable embrace and contact of the Gods ; and does not desist till it raises us to the summit of all. It...
Page 313 - ... a divine nature, and clothes us with the perfections of the gods. Besides this, it produces an indissoluble communion and friendship with divinity, nourishes a divine love, and inflames the divine part of the soul. Whatever is of an opposing and contrary nature in the soul it expiates and purifies, expels whatever is prone to generation, and retains any thing of the dregs of mortality in its anherial and splendid spirit, perfects a good hope and faith concerning the reception of divine light...