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The Secret Teachings of All Ages (Manly P. Hall) · 263 of 530

The Elements and Their Inhabitants-i

In his editorial notes to the Occult Sciences of Salverte, Anthony Todd Thomson says: "The Fayes and Fairies are evidently of Scandinavian origin, although the name of Fairy is supposed to be derived from, or rather [is] a modification of the Persian Peri, an imaginary benevolent being, whose province it was to guard men from the maledictions of evil spirits; but with more probability it may be referred to the Gothic Fagur, as the term Elves is from Alfa, the general appellation for the whole tribe. If this derivation of the name of Fairy be admitted, we may date the commencement of the popular belief in British Fairies to the period of the Danish conquest. They were supposed to be diminutive aerial beings, beautiful, lively, and beneficent in their intercourse with mortals, inhabiting a region called Fairy Land, Alf-heinner; commonly appearing on earth at intervals--when they left traces of their visits, in beautiful green-rings, where the dewy sward had been trodden in their moonlight dances." To the sylphs the ancients gave the labor of modeling the snowflakes and gathering clouds. This latter they accomplished with the cooperation of the undines who supplied the moisture. The winds were their particular vehicle and the ancients referred to them as the spirits of the air. They are the highest of all the elementals, their native element being the highest in vibratory rate. They live hundreds of years, often attaining to a thousand years and never seeming to grow old. The leader of the sylphs is called Paralda , who is said to dwell on the highest mountain of the earth. The female sylphs were called sylphids . A MERMAID. From Lycosthenes' Prodigiorum ac Ostentorum Chronicon. Probably the most famous of the undines were the mythological mermaids, with which early mariners peopled the Seven Seas. Belief in the existence of these creatures, the upper half of their bodies human in form and the lower half fishlike, may have been inspired by flocks of penguins seen at great distance, or possibly seals. In mediæval descriptions of mermaids, it was also stated that their hair was green like seaweed and that they wore wreaths twisted from the blossoms of subaqueous plants and sea anemones. *** It is believed that the sylphs, salamanders, and nymphs had much to do with the oracles of the ancients; that in fact they were the ones who spoke from the depths of the earth and from the air above. The sylphs sometimes assume human form, but apparently for only short periods of time. Their size varies, but in the majority of cases they are no larger than human beings and often considerably smaller. It is said that the sylphs have accepted human beings into their communities and have permitted them to live there for a considerable period; in fact, Paracelsus wrote of such an incident, but of course it could not have occurred while the human stranger was in his physical body. By some, the Muses of the Greeks are believed to have been sylphs, for these spirits are said to gather around the mind of the dreamer, the poet, and the artist, and inspire him with their intimate knowledge of the beauties and workings of Nature. To the sylphs were given the eastern corner of creation. Their temperament is mirthful, changeable, and eccentric. The peculiar qualities common to men of genius are supposedly the result of the cooperation of sylphs, whose aid also brings with it the sylphic inconsistency. The sylphs labor with the gases of the human body and indirectly with the nervous system, where their inconstancy is again apparent.
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Themes
Animismcosmology

The doctrine and worldview that natural phenomena, places, and objects possess inherent spirit, soul, or personality — and that the cosmos is populated by countless local, plural, embodied divine agents: kami in mountain and tree, sidhe in cairn and well, landwights in field and stone, nymphs in spring and grove, haltija in forest and lake, lares and penates in household and threshold, Iamblichean daemons in element and place. Distinct from monotheism (single transcendent God), pantheism (one underlying substance), and emanation_hierarchy (cascading single source); animism's signature is the plurality, locality, and embodied-in-landscape character of the divine.

The passage centrally describes a multitude of elemental spirits (sylphs, undines, salamanders) inhabiting specific parts of creation and possessing agency.

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Anthropomorphismtheology

Attributing human characteristics, emotions, or form to the divine; embodied divine imagery.

The passage describes elementals like sylphs and undines having human-like forms and characteristics such as hair and wreaths.

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Related passages · 6 parallels
theosophy|The Secret Doctrine|Page 53 (part 11)
They are never erring, perpetually recurring numbers, unveiling, to him who studies the secrets of Nature, a truly divine System, an intelligent plan in Cosmogony, which results in natural cosmic divisions of times, seasons, invisible influ…”
Shared concept: Animism — The doctrine and worldview that natural phenomena, places, and objects possess inherent spirit, soul, or personality — and that the cosmos is populated by countless local, plural, embodied divine agents: kami in mountain and tree, sidhe in cairn and well, landwights in field and stone, nymphs in spring and grove, haltija in forest and lake, lares and penates in household and threshold, Iamblichean daemons in element and place. (derived)
theosophy|The Secret Doctrine|Page 71 (part 10)
There reside mankind along with Daityas and Danavas, as well as with spirits of Heaven ( Gandharvas, Yakshas, Kimpurushas, etc .) and gods. " ( Chapter iv. ) There is but one exception in the case of King Priyavrata, the son of the first…”
Shared concept: Animism — The doctrine and worldview that natural phenomena, places, and objects possess inherent spirit, soul, or personality — and that the cosmos is populated by countless local, plural, embodied divine agents: kami in mountain and tree, sidhe in cairn and well, landwights in field and stone, nymphs in spring and grove, haltija in forest and lake, lares and penates in household and threshold, Iamblichean daemons in element and place. (derived)
christian_mysticism|Pseudo-Dionysius: The Divine Names|Chapter 9, Section 1c
For just as, supposing we were in thought to represent the soul itself in bodily shape, and represent this indivisible substance as surrounded by bodily parts, we should, in such a case, give the surrounding parts a different meaning suited…”
Shared concept: Anthropomorphism — Attributing human characteristics, emotions, or form to the divine; embodied divine imagery. (derived)
neoplatonism|Iamblichus: On the Mysteries|Chapter XIV
Concerning another kind of divination, also, you say as follows: “ Others who are conscious what they are doing in other respects, are divinely inspired according to the phantastic part, some indeed receiving darkness for a cooperator, othe…”
Shared concept: Anthropomorphism — Attributing human characteristics, emotions, or form to the divine; embodied divine imagery. (derived)
renaissance_hermeticism|The Heroic Enthusiasts, Part I (Gli Eroici Furori)|Third Dialogue-b
It is not a fury of black bile which sends him drifting outside of judgment, reason, and acts of prudence, and tossed by the discordant tempest, like those who, having violated certain laws of the divine Adrastia, are condemned to be scourg…”
Shared concept: Anthropomorphism — Attributing human characteristics, emotions, or form to the divine; embodied divine imagery. (derived)
christian_mysticism|The Life and Doctrines of Jacob Boehme|Chapter 11 (part 2)
Thereby each form had its own particular state of perception and sensation, and the divine state did not mingle in such a manner (with the terrestrial form) as to cause the former to be diminished, but remained what it was (before the incar…”
Shared concept: Anthropomorphism — Attributing human characteristics, emotions, or form to the divine; embodied divine imagery. (derived)