Chapter vii. Of the Number of Four, and the Scale thereof.

The Pythagorians call the Number of four Tetractis, and prefer it before all the vertues of Numbers, because it is the

foundation, and root of all other numbers; whence also all foundations, as well in artificiall things, as naturall, and divine, are

four square, as we shall shew afterwards: and it signifies solidity, which also is demonstrated by a four square figure. For the

number four is the first four square plain, which consists of two proportions, whereof the first is of one to two, the latter of

two to four, and it proceeds by a double procession and proportion, viz. of one to one, and of two to two, beginning at a unity,

and ending at a quaternity: which proportions differ in this, that according to Arithmatick [arithematic], they are unequall to

one the other: but according to Geometry are equall. Therefore a four square is ascribed to God the Father, and also contains

the mysterie [mystery] of the whole Trinity: for by its single proportion, viz. by the first of one to one, the unity of the

paternall substance is signified, from which proceeds one Son, equall to him; by the next procession, also simple, viz. of two

to two, is signified by the second procession the Holy Ghost from both, that the Son be equall to the Father by the first

procession; and the Holy Ghost be equall to both by the second procession. Hence that superexcellent, and great name of the

divine Trinity of God is written with four letters, viz. Yod, He, and Vau; He, where it is the aspiration He, signifies the

proceeding of the spirit from both: for He being duplicated, terminates both syllables, and the whole name, but is pronounced

Jova, as some will, whence that Jovis of the heathen, which the Ancients did picture with four ears, whence the number four

is the fountain, and head of the whole divinity. And the Pythagorians [Pythagoreans] call it the perpetuall fountain of nature:

for there are four degrees in the Scale of nature, viz. to be, to live, to be sensible, to understand. There are four motions in

nature, viz. ascendent, descendent, going forward, circular. There are four Corners in the heaven, viz. rising, falling, the midle

[middle] of the heaven, and the bottome of it. There are four Elements under Heaven, viz. Fire, Aire, Water, and Earth;

according to these there are four triplicities in Heaven: There are four first qualities under the Heaven, viz. Cold, Heat,

Driness [dryness], and Moystness [moistness], from these are the four Humours, Blood, Flegm [phlegm], Choller [choler],

Melancholy. Also the year is divided into four parts, which are Spring, Summer, Autumn, and Winter; also the wind is

divided into Eastern, Western, Northern, and Southern. There are also four rivers of Paradise, and so many infernall. Also the

number four makes up all knowledge: first it fills up every simple progress of numbers with four termes, viz. with one, two,

three, and four, constituting the number ten. It fills up every difference of numbers, the first even, and conteining the first odd

in it. It hath in Musick Diatessaron, the grace of the fourth voice. Also it conteins the instrument of four strings, and a

Pythagorean Diagram, whereby are found out first of all musicall tunes, and all harmony of Musick. For Double, Treble,

fourtimes double, one and halfe, one and a third part, a concord of all, a double concord of all, of five, of four, and all

Heinrich Cornelius Agrippa: Occult Philosophy. Book II. (part 1)

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consonancy is limited within the bounds of the number four. It doth also contein the whole of Mathematicks in four terms,

viz. point, line, superficies, and profundity. It comprehends all natute in four terms, viz. substance, quality, quantity, and

motion. Also all naturall Phylosophy [philosophy], in which are the seminary vertues of nature, the naturall springing, the

growing form, and the compositum. Also Metaphysick is comprehended in four bounds, viz. being, essence, vertue, and

action. Morall Phylosophy is comprehended with four vertues, viz. prudence, justice, fortitude, temperence. It hath also the

power of justice: hence a fourfold law: of providence from God; fatall, from the soul of the world: of nature from Heaven: of

prudence, from man. There are also four judiciary powers in all things being, viz. the intellect, discipline, opinion, and sense.

It hath also great power in all mysteries. Hence the Pythagoreans did ratifie [ratify] the number four with an oath, as if it were

the cheifest [chiefest] ground whereon their faith was grounded, and their belief might be confirmed. Hence it was called the

Pythagorians oath, which is expressed in these verses.

I with pure minde by th' number four do swear

That's holy, and the fountain of nature

Eternall, parent of the mind -----

Also there are four rivers of Paradise; four Gospels received from four Evangalists throughout the whole Church. The

Hebrews received the cheifest [chiefest] name of God written with four letters. Also the Egyptians, Arabians, Persians,

Magicians, Mahumitans, Grecians, Tuscans, Latines, write the name of God with only four letters, viz. thus, Theut, Alla, Sire,

Orsi, Abdi, qeoz [theos], Esar, Deus. Hence the Lacedemonians were wont to paint Jupiter with four wings. Hence also in

Orpheus his divinity, it is said that Neptunes Chariots are drawn with four horses. There are also four kinds of divine furies,

proceeding from severall deities, viz. from the Muses, Dionysius, Apollo, and Venus. Also the Prophet Ezekiel saw four beasts

by the river Chobar, and four Cherubims in four wheels. Also in Daniel, four great beasts did ascend from the Sea, and four

winds did fight. And in the Revelations four beasts were full of eyes, before, and behind: standing round about the Throne of

God, and four Angels, to whom was given power to hurt the Earth, and the Sea, did stand upon the four corners of the Earth,

holding the four winds, that they should not blow upon the Earth, nor upon the Sea, nor upon any Tree.

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