the afterlife which involved a journey through seven planetary spheres and then eventual reincarnation. He taught that man was composed of mortal body, immortal reason and an intermediate 'spirit'. Neoplatonists agreed as to the immortality of the rational soul but disagreed as to whether man's "irrational soul" was immortal and celestial ("starry", hence astral) or whether it remained on earth and dissolved after death. The early Neoplatonist Porphyry (3rd century) wrote of the Augoeides, a term which is encountered in the literature of Neoplatonic theurgy. The word originates from Ancient Greek and has been interpreted as deriving from '', meaning 'egg', or '', meaning 'dawn', combined with '', indicative of 'news' or 'a message', or with '', an 'idol' or 'reflection'. Thomas Taylor commented on Porphyry's use of the term: Synesius, a 4th-century Greek bishop, according to Isaac Myer equated the divine body with 'Imagination' (phantasia) itself, considering it to be "something very subtle, yet material," referring to it as "the first body of the soul." Building on concepts described by Iamblichus and Plotinus, the late Neoplatonist Proclus (5th century), who is credited as the first to speak of subtle planes, posited two subtle bodies, vehicles, or 'carriers' (okhema), intermediate between spirit and the physical body. These were: the , 'luminous vehicle' or 'body of light', which he identified as the immortal vehicle of the rational soul. the , 'pneumatic vehicle' or 'body of breath', indwelling the vital breath (), which he identified as the mortal vehicle of the irrational soul. (cf. pneumatic). Renaissance medicine and magic Marsilio Ficino (1433–1499) translated the Corpus Hermetica into Latin. He wrote: Ficino describes this tenuous form as being of aether or quintessence, the fifth element, spirit, and says that it has a "fiery and starry nature." He also refers to it as the 'astral body,' intermediate between spirit and the body of matter. Such ideas greatly influenced the Renaissance medicine of Paracelsus (1493–1541) and Servetus (1509/11–1553). John Dee (1527–1608/9), a student of Ficino, based his natural philosophy on Ficino and the Medieval optical theories of Roger Bacon, William of Ockham, John Peckham, and Vitello; according to Szulakowska "specifically for his ideas concerning the radiation of light rays and the effects of the planetary and stellar influences on the earth." Dee was also influenced by the Arabian philosopher Al-Kindi, whose treatise De radiis stellarum wove together astrology and optical theory, which inspired Dee's Propaedeumata