chapter is added, relating to many other kinds of divina-

tion— hydromantia, divination by water ; ?eromantia, by air — armies have often been seen in clouds and in the air ; pyromantia, divination by fire ; axinomantia, Vjy hatchet or mallet ; chiromantia, by the lines and marks on the hand ; necromantia, by the dead — as in the case of Saul with Samuel ; onomantia, by letters ; arithmomantia, divination by numbers ; umbilicomantia, per umbilicum ; and a number of others.
The next section of Fludd’s treatise is the art of Memory. A head is given, in the centre of the brow of which is an eye, “ Oculus imaginationis.” Another picture represents the tower of Babel, Toby with the fish, the angel behind, a monumental pillar, a ship on sea, and what appears to be Jehovah coming to judgment. He sits on a rainbow, with His feet on the earth.
Fludd tells us that the treatise was composed by him while in France, and tutor there to the Guisian Princes. Memory is natural, and extended by art. A vermiform appliance exists in the brain, by which memory is exer- cised. Memory is aided by appliances — the spheroid and the quadrate, the ring and virgula of Solomon. Charts are given first of the sphere, surrounded by the signs of the Zodiac displayed in their artificial forms. Then the quadrate is illustrated by the history and pictures of the ancient theatre. Here all syllables, sentences, and particular speeches are rehearsed, comedy and tragedy displayed. It is to be a picture of the world — half white, day ; half black, night. Five entrances, equidistant, are to be in it. These are “ ordines alphabetice ” — 1, of men ; 2, of women ; 3, of brute beasts ; 4, of birds ; 5, of fishes. A list is given
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of the gods — “ Apollo cum radiis solaribus/’ Bacchus cum uvis, &c. ; goddesses and heavenly women — Andromache, Bellona, Ceres, &c. ; of brute beasts — Aries, Bos, Capri- nus, &c. ; of birds — Aquila, Bubo, Corvus, &c. Different qualities, graces, &c., are also represented with different emblems to assist Memory — Humility, on bended knees; Infamy, with spots ; Fortitude, with a column ; Nemesis, with bloody hands; Purity, with white vestments; Keligion, holding a cross ; F ear, running and looking back, &c., &c. Alphabetical helps may be by proper names — Abraham, Bernard, &c. ; or by historical characters — Achilles, Brutus, &c. ; or by familiar female names — Agrippina, Barbara, &c. ; or by historic female names — Ariadne, Bersabe, &c. ; or of beasts — Asinus, Bos, &c. ; or by birds — Aquila, &c. Two alphabetic forms of letters are given, curious and ingenious, one forming the letters of the alphabet from “rerum inanimatarum,” the other the same, but also “ pro hac arte ” — A, the triangle or compass ; B, the scales, or spectacles sideways displayed ; C, the rainbow, or the trumpet ; D, the bow ; E, a ram’s head, or three-pronged fork sideways displayed ; F, a sword ; G, the reaper’s hook ; H, a cleaver or hatchet ; I, arrow or bone ; K, not mentioned ; L, level ; M, a tripod in per- spective, or a gridiron ; N, a toad, or two-pronged fork ;
0, a crown, or a ring ; P, a jug, or an axe ; Q, a tennis racket, or a fruit with a stalk ; R, a jug with handle ; S, a trumpet ; T, a hammer or pick ; U, a harp ; X, a S. Andrew’s Cross. So, again, with the arithmetical characters — 1, a stalk of wheat, or a rod; 2, scales, or teeth; 3, a triangle, or tripod-stool ; 4, a book, or altar ; 5, a trumpet ; 6, a coiled snake, or a snail ; 7, a square ; 8, a pair of spectacles, a curly tail, or a lamprey, “ et sic in ceteris.” Notes are also given of the proper colours of the Zodiacal signs and of the parts of speech. These items are contained in ten chapters.
The next part of the section treats “ de Genethlialogia,”
1. e., Nativities. It is comprehended in eight chapters.
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The frontispiece shows the interior of a porch, in which a sage and pupil are in earnest conversation. The sage is drawing up a nativity. The sun, with full radiance, is seen, also the moon and the stars. The first chapter treats of Astrology and its different parts, four in number, the third of which is Genethlialogia. It is that part of astrology which teaches what the minds, what the bodies, what the fortunes will be of different persons from the position of the heavenly bodies at their births, and what signs these give in regard to the future of those persons. Two tables are given, and the usual rules for setting up schemes ; the different signs influencing the height or shortness of the body, the tendency to disease. The second, Mars and the influence De fortuna seu substantione nati,” riches or poverty, brothers or relatives, beauty or honour, the effect of the eclipse. The position of the eclipse will influence the part of the body subject to the planetary disposition of that part, but in all to a diminution of success or happiness.
“ Natum quern genuit Sol, prudens, hicq. loquax sit,
Tristis sit, pulclier, verax, et religiosus.”
On the other hand —
“ Estq. loquax, mendax, latro. Mars, fur, spoliator,
Fallax, instabilis, grossus, rubeique coloris,” &c.
The next part of the tractate refers, “ De proprii cuj usque nati Dsemonis inquisitione.” Porphry thinks that Daemons or Genii are really from God, and descend on men from the stars. The opinion is opposed by Jamblicus, who believes that they proceed from the elementary powers. At anyrate, both believe that they obtain the powers they have from above. They are good and bad — the good, as that spirit sent before the face of the Baptist ; again, the words of Christ — “ Have I not chosen you twelve, and one of you is a devil.'' The purpose of the good daemon is to make the life holy, to stir up the light of wisdom in the mind ; so the evil daemon seeks to induce theft, murder,'
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filthiness, &c. According to Jamblicus, the good daemon perfectly clears the mind, makes tlie body healthy, makes the mind virtuous, infuses the divine light into the soul. According to the Hebrew fathers and more recent magi, and chiefiy Trithemius, ‘‘ a man of the greatest wisdom,” Michael, the archangel, has that power shown by the sun. As the sun drives away darkness and promotes the growth of needful things, so Michael has overcome the devil and propelled him from heaven, destroyed his power, and over- came him. The seven angels are those of the greatest power, and correspond to the seven planets — Orifiel Zabkiel, to Saturn; Zachariel or Zadkiel, to Jupiter; Samael or Camael, to Mars; Aniel, to Venus; Eaphael, to Mercury; Gabriel, to the moon ; and Michael, to the sun. Other spirits, called by the magi “ Olympici,” carry out orders which they receive from God. One of these Olympic spirits is attached to each planet, and they have special signs, which are given by Fludd in illustrations to the fourth chapter. They are — Aralron, Saturn ; Bethor, Jupiter ; Phuleg, Mars ; Hagith, Venus ; Ophiel, Mercury, &c. Twenty-eight daemons mansionibus Lunae praedominantur.” Their names are given, beginning with Geniel and ending with Amnixiel. Other twelve signs are attached to the elementary spirits, who direct the winds ; each hour is under the charge of an angel, and each land has its tutelary angel, accord- ing to the Zodiacal sign which refers to that country. Thus Aries has, as subjects, Germany, Britain, France, Syria, Palestine, Poland, Burgundia, Sweden. After some further revelations, the author adds an Apologetic Epilogue, in which he states that he thought it requisite to give the opinions of the ancient magi in regard to these matters, not necessarily his own belief. The different natures of heavenly beings have their origin and essence from the divine. The mind of these is subsubstantial, eternal, immutable, impassible, and majestic. Seraphim, of the nature of fire, full of love; Cherubim, of science, knowledge in its fulness ; Thrones, of equity and justice ; Dominions have the victory in spiritual,
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conflict, and have dominion over the stars ; Princes, modesty Powers, dominion and power over evil spirits; Virtues, miraculous and divine illumination. The different nature and occupation of the angels and heavenly powers men- tioned in the preceding section are stated and illustrated, as Gabriel, the strength of God ; Uriel, the light or fire of God ; Michael is the governor and preses, “ corporis Solaris.”
The archangel is the leader and prince of the rest of the angels — Malach in Hebrew, Nuntius in Latin. They teach the inferior angels concerning the divine mysteries. The archangels assist in earthl}^ affairs, as in the case of Jacob (Gen. xxiv. 7) ; Ps. xci. 11, He shall give his angels charge over thee, to keep thee in all thy ways.” They also expel Cacodaemons, who have had power over men, as we read of Raphael in the book of Tobit. Angels, archangels, daemons, spirits, and heroes are higher than the Olympic or elementary spirits. The latter are the messengers of the former. They inhabit the lower regions, and do not ascend further. Asmodeus was sent by Raphael to the desert of Egypt. The archangels are in number seven — the primary and virgin number. These are they “ that excel in strength, that do his commandments, hearkening unto the voice of his word ” (Ps. ciii. 20). The fact is more con- clusively attested by Raphael, who (Tobit xii. 15), declared, “ I am Raphael, one of the seven holy angels, which present the prayers of the saints, and which go in and out before the glory of the Holy One.” The seven angels have dominion in the seven planets and over their daemons. Their names are Oriphiel, Zachariel, Samael, Michael, Anael, Raphael, and Gabriel. The opinion of Trithemius as to the various order of their governance of the planets has already been detailed. The Romans held a similar opinion. Some persons, indeed, deny that men have proper angels. But this can be (and has been already) proved from Holy Scripture. Apuleius, in the story of Cupid and Psyche, feigns Psyche to be borne by Zephyr from the higher cliff
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into a very sweet and pleasant valley. So in Ps. civ. 3, 4, we read that Jehovah “ walketh upon the wings of the wind ; who maketh his angels spirits, and his ministers a flaming fire,” for this purpose, that He ma}^ “ give his angels charge over thee, to keep thee in all thy ways.” Angels, therefore, come from the highest region through the Empyrean, where they instruct and employ the lesser spirits. This is proved from Zech. ii. 3, 4, “ And, behold, the angel that talked with me went forth, and another angel went forth to meet him, and said unto him, Run, speak to this young man.”
It is only by divine power that the spirits can come to men — “ The breath of the Almighty hath given me life ” (Job xxxiii. 4). Tt is by these spirits that understanding is given — “ Wisdom passeth and goeth through all things, by reason of her pureness.” The corruptible body presses down the soul, and if it were not for angelic and heavenly aid infused into the soul and acting in the body, the earthly tabernacle would be dissolved. God s Spirit is sent from the Highest, that men may know something of the counsel of Jehovah. The divine spark in the mind is rekindled by the Spirit sent from on high. Thus Elisha, from a rustic life, became a prophet. The angels, which the royal prophet calls sons of God, rejoice and enjoy human society. Those, then, who know the true astrology, understand the way in which these daemons help and instruct men in divine science and knowledge.
The next part of the section treats of Physiognomy. The title-page bears a picture, in an oval, of a young man and maiden looking at each other. The first chapter is “ De Universali Colore.” To read character by colour is, one would suppose, a rather doubtful way of decision, but full particulars are laid down by Fludd. Those, for instance, of a white colour are slothful, phlegmatic, intemperate, effeminate, incontinent, and debilitated ; yellow aro-ues a man to be avaricious and envious ; a red colour argues a complete nativity ; red and clear indicates modesty and
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truthfulness ; greenish, unless the forerunner of death, argues timidity ; “ intense black,” melancholy.
Character is next read from the walk ; next from stature. We are told to beware of deformed persons, who make bitter enemies. Small men are proud ; medium sized are best, more equal in temperament, ingenious, prudent, and expeditious in business.
The next relates to the shape of the head. An oblong head signifies impetuosity, levity, anger, want of secretive- ness, but acute in speech. The “ caput quadratum ” seems the best ; still, the square-headed is given to lies in speech. The “ caput triangulum ” is very bad, avaricious, arrogant, lying. The hair comes next. Subtile persons have a small amount of hair. A quantity of hair on the breast and “ venter ” argues a horrible and singular nature, illiterate, luxurious, and of little sense. Yellow hair argues good manners. Black, thick, and straight hair is a good sign, good powers, good manners, faithful in friendship, but lascivious. If, however, the black hair be thin, stupidity, pride, greediness are indicated. The ears come next. Large ears signify good memory, long life, but many and sad changes ; small ears denote humility and benignity. The face and forehead come next, and then the nose. A long nose denotes subtlety, a nature choleric, and some levity. If natwrally red, the person will have many
friends. A small nose indicates fraud and rapacity ; gross noses show pride ; curved, magnanimity, but luxuriousness ; open noses, strength and liberty ; twisted round, stupidity. The eyes come soon afterwards. Light eyes, inconstancy, lying, avarice ; if the eye is dark, temper from small and foolish causes ; red eyes, strength and animosity ; blue eyes, good, amiable, and liberal, but, if large, pleasantness ; eyes very open, vanity ; immovable and dry, anger and furiousness. The character from mouth, lips, teeth, and tongue follow ; then from the voice and laughter. Those who laugh little are to be despised. A feeble laugh indi- cates innocence. Breasts, arms, and thighs come next.
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Hands, knees, and feet follow. Beautiful and strong feet, however, indicate fecundity, but also fornicators. Oblong feet are a sign of many thoughts ; swiftly moving feet, however, indicate levity. Four curious tables follow — De hominis choleric! indiciis” ; De complexione sanguinea”; “ De complexione phlegmatica ” ; De complexione rnelan- cholica.”
The next part of the section treats of Chiromancy — hand character. It consists of thirty-eight pages, largely illustrated with diagrams of hands, and particularly of marks on hands. Of these latter there is a very large collection. Chiromancy is explained to be a natural science, by which one learned in it, by inspection of the hands, will be able to divine concerning present, past, and future. The five fingers are distinguished by name — Pollex, Index, Medicus, Annularis, Auricularis. Other terms used are — Palma, the interior of the hand ; Pugnus, the fist closed ; Montes digitorum, and various lines. These are illustrated by diagram, and may be seen in any modern book on Chiromancy. The lines and interlineations are, of course, of the greatest importance. Of them the quality, quantity, action, passion, and position are to be noted. Seven rules are given. The right hand in men, the left in women, are to be inspected. If the lines are plainer in a man’s left hand than in his right, it is a proof of effemi- nacy. The succeeding chapters give in detail illustrations • of the different lines and their readings. The line of life or of the heart is that surrounding the mount of Venus, below the thumb. The next line is the hepatic, across the hand ; the next the cephalic, and so on. Each line is illustrated by markings. Explanations are also given of the girdle of Venus, of the Via Lactia, of the triangle, of the quadrangle, of markings on the different mountains or protuberances at the bases. The finger-marks on the fingers are also ex- plained. Thus, if a star appears on the index finger of a woman, it indicates impudence and lasciviousness ; a star on the middle finger denotes a violent death.
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The next book treats of different particular secrets observable on hands. While the cross and the square are happy signs, the semi-circle, the craticula, and little hairs inside the hand are bad signs.
A special chapter treats of the characteristics of the feminine hand. Thus, lines between the third and fourth fingers denote that the woman will have sons rather than daughters. If these lines, again, are at the base of the third finger, it signifies that the woman is free from all errors. Special marks on the male hands are also illustrated by diagram. This portion of Fludd’s work is written with great exactness and very plainly. Any one can read his own fortune with small trouble.
The next part of the treatise relates to metaphysical speculations as to the Pyramidical figure. It is illustrated with numerous diagrams, and is chiefly intended to show the way in which rays of light issue from the sun. These are shown by the diagrams to be of a pyramidical form. This form is most sacred from the earliest ages, and is that in which the Deity emanates in light. It spreads out from a point which issues in nature from the sun in rays, and from the Deity in rays of divine light.
This portion concludes the first tractate of Fludd’s second volume. A table of errata is prefixed to an index in ten pages.