I. M. Cantabrigiensis,” and is headed, “ Sus, in Minervam

mens.” The treatise extends to 118 pages, beside index, &c. It is divided into four books. The first contains a defence of Fludd’s opinions on the Macrocosmos, the harmony, the consonance [consonantiis] in the macrocosm. He shows that his opinions are neither new, and far from atheistic. The second book treats of the Anima Mundi.” The third bears away the suspicion of his being a Caco- magician,” and explains his views as to angelic nature and life, the mortality of the “ anima,” and his views on music and the Chirosophic question. The fourth book contains Fludd’s defence of his Cabalistic opinions. A prayer or meditation follows. It is addressed to the Eternal Wisdom, dwelling in light eternal — the spotless mirror of God’s majesty. Fludd claims his place in the church catholic, apart altogether from the contracted terms of the Church of Rome. In regard to the charge of unlawful magic, Fludd appeals to the searcher of hearts fco search his very soul and see how false such an accusation is. In an “ Epistola ad Lectorem,” he includes a letter from a friend at Oxford defending him from Mersenne’s charges. This letter is signed “ Tuus in Domino A. B.” Except in the verse prefixed, the order of the Rosy Cross is not
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mentioned in the Sophiae. Affixed to the “ Sophise ” is the famous treatise — “ Summum Bonum, Quod est
fMagiae 'j \
Alchymice (
Fratrum Rosese Crucis verorum. )
“ In dictarum Scientiarum laudem, et insignis calum- niatoris Fratris Marini Mersenni dedecus publicatum, Per loachimum Frizium.” Frankfort, 1629. On the title-page is the emblematic rose springing from a cross stem. (See frontispiece.) Two bees are represented, one on the rose, the other approaching it. On the one side are beehives, on the other a thicket with spiders’ webs spun across it. Over a stream, in the distance, appears a city. Fludd is understood to have denied the authorship of this work, which is in reality a defence of the claims of the Brethren of the Rosy Cross. There can ‘ be little doubt that this work, if not directly composed by Fludd, was issued under his supervision and certainly with his approval. The one treatise is the complement of the other. Mersenne is answered by Fludd in the “ Sophiae,” and the views of Fludd and his friends are inculcated in the “ Summum Bonum.” The controversy will be most fitly considered when we come to the treatise in answer to Gassendi — the Clavis Philosophise,” issued in 1 633. The ‘‘ Summum Bonum ” is a folio of 54 pages. “ The book treats of the noble art of maofic, the foundation and nature of the Cabala, the essence of veritable alchemy, and of the ' Causa Fratrum Roseae Crucis.’ It identifies the palace or home of the Rosi- crucians with the spiritual house of wisdom. ‘ Ascendamus ad montem rationabilem, et aedificemus domum Sapientiae.’ The foundation of the mountain thus referred to is declared to be the ‘ Lapis Angularis,’ the corner stone, cut out of the mountain without hands. The stone is Christ. It is the spiritual palace which the Rosicrucians desire to reveal, and is therefore no earthly or material abode. There is a long disquisition on the significance of the
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Rose and the Cross, a purely spiritual interpretation being adopted.” ^
The first book explains the expression, “ De Magia.” It is of Persian origin, and a “ magus ” is a wise philosopher and a priest in one. There are two sorts of “ magic ” — that truly divine, and that mundane and foolish. The former is that worthy of investigation — ‘"the wisdom of God in a mystery, even the hidden wisdom . . revealed
unto us by His Spirit.” Magic is thus either good or bad — good “ id est Theosophia — anthroposophia — referring to the divine life in and by the Word of God — God’s govern- ment of angels — natural science of moral and politic philosophy. The evil “magic” is also twofold — Catasophia, Cacodemonia — ignorance of God’s word and governance, friendship with devils, idolatry, atheism, magic potions, necromantia, theurgia, phantasmic illusions, and tricks of jugglery. The writer goes on to argue that all magic is not rejected by Christian authors, but only that part 'hateful and abominable. This, by its spirit and exhalation, was really the cause of Adam’s lapse.
On the other hand, the ancient magi were investigators and explorers into natural science. Being both learned and expert in art, they were accounted workers of miracles. They were not caco-magicians, but really wise in that divine wisdom, the very gift of God. Of these were the wise men, who came to adore the new-born Christ. These came from colleges or schools, in which the ancient magic was taught, and from which it spread — Indian, Persian, Chaldaic, and Ethiopic. Some of their great teachers were Buddha, Numa Pompilius, Zamolxides, Abbarus, Hermes, Zoroaster. It is evident that those called magi in the holy gospel must have been such as properly deserved the name ; that name, thus honoured in Scripture, should not be con- sidered or rendered odious by men.
The writer commences his reference to Mersenne by showing the approval of Roger Bacon and Trithemius —
^ Waite’s His. of Ros., 295.
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“vir in ecclesia Romana sestimationis hand minimse” — of the light shed by natural science on religion. Mersenne had condemned Agrippa as a sort of Archimagus. Agrippa is made to answer for himself, showing that the ancient magian writers had done good service to the cause of true religion — the Sybils, for instance, who had so openly fore- told the advent of Christ. The true magic, therefore, is the “ Summum Bonum ” of philosophers. Even under the numbers, character, and various modes of conjuration which are used by caco-magicians, may be hidden truths and arcane knowledge. Aristotle, and the whole “ turba philosophorum,” have declared that the heavens show signs which are known through secret arts, the use of which does not move God to anger. Pearls are not to be cast before swine, nor holy things to be given to dogs. Christ Himself spake by parables.
The second book of the Summum Bonum ” treats of the nature, origin, and ground of the Cabala. It is ex- plained to be the mystery of God and nature received by the ear or by tradition. The name is of Hebrew derivation, and the art ancient. It began at Adam, was more com- pletely understood by Moses ; thence it was handed down, in regular succession, from father to son. Abel and Jacob had the sight and knowledge of God denied to Cain and Esau. By this mystic wisdom the ancient patriarchs, Noah, Abraham, Lot, Jacob, Joseph, Moses, wrought their mighty acts. This same divine wisdom is refered to by the apostle as spoken in mystery. By it was the oblation of Abel accepted, and that of Cain rejected. Moses communi- cated it in the wilderness to the seventy elders. Solomon, Ezra, and the Maccabees were its preservers, till Christ, filled with the perfection of the spirit of wisdom, taught the apostles, and promised to be with them and their successors even to the end of the world.
The Cabala is either true or spurious. Of the former there are two species — Cosmo! ogia, referring to matters heavenly and terrestrial — Mercana, estq. vel Notariaca ;
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Theomantica. Of the spurious Cabala thefe are three species — Geraatria, Notariaca, Temurah.
After some discussion relative to Mersenne’s charges, the writer sums up the premises in certain conclusions, which he addresses to the most Christian readers : —
1. That as all Christians are said to be living stones, they bear the same name and are the same in significance as S. Peter.
2. That as all Christians are stones, members of the great “ petra Catholica,” it follows that no single man, not even S. Peter, can alone be said to be the foundation of the Catholic Church.
3. As Christ lay hidden in the rock of Moses, and as the spiritual body lies hidden in the natural body, so the words of the apostle are true — “ The letter killeth, but the Spirit giveth life.”
4. The true corner stone is Christ.
5. The Incarnation opened the way to the knowledge of what that corner stone is.
G. Vain, therefore, are all traditions and teachings which would persuade us that Cephas was this foundation.
7. God having willed to tabernacle amongst mortal men, uses the same imagery and confirms its explanation as now given. “ Listen,” says the prophet, ‘‘ and see the rock from which ye were hewn.”
Cabalistic doctrine is not, then, to be treated as matter of mirth or scorn, but is a matter for enquiry, and is of assistance to serious and studious minds desirous of pro- fessing true wisdom.
The third book treats of the true Alchemy. In connection with this there is a spurious chemistry, which, in vain tinctures, tries to turn white to red, and seeks to enquire too closely into the methods of creation. Mersenne is charged with a vehement and wholesale denunciation of this art. He holds that the opinion of Paracelsus, and the hopes of the universal medicine, are foolish, and that the great and learned Picus Mirandola was both ignorant and
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audacious ; that the elixir is a fiction — indeed, a subject fit for laughter and derision. Fludd is introduced as replying to his objections — that the opinions of Picus and Synesius were a thousand-fold weightier than those of Mersenne, who had little or no practical acquaintance with such matters. Mersenne ridicules all the secret art of the alchemist, but is told to restrain his laughter. The “all, things” which the Divine Spirit has promised to teach, exclude no science. The world was made by the wisdom of Jehovah. He is the foundation. Truly and properly understood, this is marvellous in our e}"es. Rightly under- stood, alchemy has a far deeper meaning. Our gold is not the gold of the vulgar, but the living gold, the very gold of God. For, cries the Psalmist, “the words of the Lord are pure words ; as silver tried in the furnace of earth, purified seven times.” The true gold is that fire, that life given forth from Christ. It was by this pure cup of wisdom, the very life and food from God, that Elias in the desert, and Moses on the mount of God, were sustained and preserved. Christ, also, when in the desert, under the temptation of Satan, shared that divine sustenance. It was the very word of Jehovah, not bread alone, but the very divine nutriment. As in the desert the Israelites are represented as fed by the bread of angels, and with living water, so a like meaning is attached to the water of life, the bread of life, the white stone, and the morning star in the Apocalypse. The multiform gifts of wisdom, the gifts of the Divine Spirit, are signified by many emblems. The Urim and Thummim, the still small voice heard by Elias, the burning coal which touched the prophet’s lips, the book shown to S. John, the dove descending on Christ, the tongues resting on the apostles, are some of these. The sacred wisdom is that light and perfection signified by the Urim and Thummim. Mersenne asks, “Where are these golden mountains ?” Whosoever has the divine wisdom has all things. Did not Christ sa}q “If your faith be as a grain of mustard seed, ye will be able to remove
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mountains ?” Let that mind be in you which was in Christ Jesus. There is a spiritual chemistry, which purges by tears, sublimates by manners and virtues, decorates by sacramental graces, makes even the putrid body and the vile ashes to become living, and makes the soul capable of contemplating the things of heaven and of the angelic world. This is the application of spiritual chemistry, by which, through the power of the resurrection of I. C. D. N., will confirm unto the end.
We conclude, therefore, that Jesus is the corner stone of the temple of humanity, which, by His exhaltation, far exceeds the glory of that of Solomon. Of that temple holy men are the stones. They will attain the very perfection of the purest gold, and are by that living influence, by the mystic stone of the philosophers, by heavenly and divine power, made the very house of God.
Mersenne is thus proved to be ignorant, nebulous, and in darkness. As to the mystic alchemy, it is that alchemy which will transform into the divine image, by the power of the resurrection, the mortal bodies of men, either in this life or in another.
Just as S. Paul teaches the same truth from his parable of the wheat, so all who are led by the example of Christ will accomplish that spiritual yet alchemical change.
In the fourth book, the cause of the Brethren of the Rosy Cross is strenuously and boldly defended from calumny and malice. The writer begins by quoting Agrippa and Cardan as to the divine wisdom, the place of its dwelling, and those who are its votaries. Since the beginning of the world there has been a succession of men, who, despising earthly and gross things, have devoted themselves to research into the hidden mysteries and deep knowledge. Few, indeed, have passed the portals of the temple of wisdom ; for the most men prefer the broad road to the narrow. Yet a few seek the tree of life, which is in the Paradise of God, the hidden manna, the white stone, the white vesture. Their names are written in the book of life,
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and they become pillars in the spiritual temple. These, indeed, inhabit the house of wisdom, which is founded on the mount. These are the wise men spoken of by our Saviour, who have founded their house on the rock, and which will abide the tempest. Mersenne, indeed, asks, “ Where is the dwelling of the Brethren ?” But to those who seek to do the will of God, to their eyes wondrous things will be shown. He who hates and abuses his brethren, his place shall be in Gehenna. The dwelling- place of the Brethren of the Rosy Cross is in the house of God, of which Christ is made the corner stone. By their , lives they show themselves to be of the seed of God — divine and elect. Mersenne had charged the Brethren with blasphemy — that they were heretics, and false magians. Fludd then goes on to say^ that he had already defended the Brethren in a tractate. This reference shows that Fludd, or whoever was author of the “ Tractatus Apologeticus,” was also author of the “ Summum Bonum.” No one can doubt that the Sophise” and the “ Summum” are from the same pen, acknowledged in the former case to be that of Fludd. The case is next put in the form of a dilemma. Either the Rosicrucians are truly and essentially wise in Magia, Cabala, and Alchymia, or a brood of adulterers, of spurious origin, avaricious, proud, and malicious. If the brethren are true, stand out before God, then they deserve praise, and cannot be condemned as blasphemous. Their dwelling cannot be that of Acheron, as suggested by Mersenne.
The writer next refers to the existence of the Rosi- crucian House of the Holy Spirit. What is it ? Their true motto is — “ Ascendamus niontem rationabilem et mdificemus domum Sapientim.” The foundation of the house is well known. It is that stone cut out without hands, which became a great mountain, filling the whole earth, and which broke the feet of the statue of false worship. The mountain is the true Horeb and the real
1 p. 39.
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Zion. The petra ” is Christ, upon whom is built the spiritual house. It is not built, as fools imagine, by alchemy or magic, but is a divine structure. The Divine Spirit must be there, for is it not declared in the 127th Psalm, Except the Lord build the house, their labour is but vain that build it ?” As for the inhabitants, “ Blessed are they that walk in the ways of the Lord.” It is, indeed, a house not made with hands, but has its eternity from above. This is the house of wisdom, built upon the “ rational mount ” or “ rock spiritual.” Thus can the Brethren say, with S. Paul, “ I have planted, Apollos watered, but God gave the increase.” Of this house does the Psalmist speak when he says — “ I will come into thy house in the multitude of thy mercy, and in thy fear will I worship toward thy holy temple.” '' Lord, I have loved the habitation of thy house, and the place where thine honour dwelleth.” It may be thus seen that a temple of human construction cannot be meant, for from the beginning God dwelt not in temples made with hands. The house constructed by the Brethren, then, is on the spiritual rock, and is built up of the mystical stones of wisdom. It is the mystic castle of Bethlehem — “ de quo loquitur Evangelista Christus erat de Castella Bethlehem ” ; the house of bread ; Bethlem or Bethel — the house of God, where Jacob placed the stone, and so called it; “the house of bread” — of the manna which is the food of angels — bread from heaven, living bread. Who, then, are those who inhabit this spiritual house ? — living stones, built upon the foundation of the apostles and prophets ; an elect nation, who shall reign as kings and priests — called from darkness to light — who were once not a people, but are now the people of God. These are they “ that have put off the mortal clothing and put on the immortal, and have confessed the name of God, now are they crowned and receive palms ” (2 Esdras ii. 45). These are they to whom it is said, “ Come, O house of Jacob, and walk in the light of the Lord.” They are called the sons of God, the elect of God, prophets and friends of
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God. They are the wise men, the holy nation, true Christians and Catholics, the seed of Abraham, apostolic brethren, brothers of Christ — the fraternitas Christiana.” Those Christ declares to be his brethren, not indeed in flesh and blood, yet of the seed of Abraham, according to the spirit. They are of the incorruptible seed of the spirit. Their head is Christ, and the head of Christ is God. These living stones are the many members in one body. So, therefore, the Apostle commands, Love the brotherhood,” “ Let the love of the brotherhood remain in you.”
What, then, is the meaning of the Rose added to the Cross ? To the former Mersenne can have no objection. It is a solemn object of dedication in religione Romana.” The red cross is well known to have been borne on the breasts of the Christian athletes in the wars against the Turks and Saracens. Confusion was brought into the world through the gustation by Adam of the fruit of the tree of good and evil. The Cross is the sign of mystic wisdom — that which is from above, pure, peaceable, easy to be entreated. In the older system all things were sprinkled with blood, and the serpent on the pole was a symbol of the Cross. The Cross is indeed to the world foolishness, but to the initiated it is the wisdom of God, the expected sign. But only a sign. It is to the brethren the sign of interior dedication — “ Take up thy cross and follow me.” The Cross is the sign or symbol of Jesus Christ, the head of mankind, and the leader of Israel to Bethlehem. The red colour is that referred to by Isaiah — “ Their blood shall be sprinkled on my garments.” The blood of Christ, says the Apostle, “ cleanse th us from all sin.” Not the human blood, but that mystical and divine, better than that of Abel, which, though pure, was but human and of earthly generation. The cup of the mystic sacrament is declared to be “ Sanguis Christi.” The Cross is adorned with roses and lillies — Mighty mountains whereupon there grew roses and lillies, whereby I will All thy children with iov.’' He to whom it refers is “ the rose of Sharon and the
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lily of the valley.” We are workers together with God, husbandmen planting and watering, but God gives the increase. The earth is, as it were, fire, and the stones of it the place of sapphires. So in the centre of our Cross is a Rose of the colour of blood, to show that we have to plant and labour till the impure be made pure, and the perfect growth offered and transfixed in the centre. This labour is the divine and sacred alchemy, and the full rose on the Cross is its completion.
Fludd (or the author), at the end of the Summum Bonum ” (p. 50), anticipates the question, Anne tu ex Roseee Crucis fraterculis unus ? Ad ultirnam interroga- tionem dico, me mini me tantam unquam a Deo meruisse gratam, agnoscentem cum Apostolo, non est istud donum volentis aut currentis sed Dei miser escentes, si Deo placuisset voluisse sat erit.” To satisfy the readers as to the actual existence of the society, the author appends a letter, sup- posed to have been written by a member of the order of the Rosy Cross to an initiate. It was ‘‘ written and sent by ye Brethren of R.C. to a certain Germaine, a coppy whereof Dr. Flud obtained of a Polander of Dantziche, his friend.” It is entirely of a religious nature. The letter refers to the initiate as in the first year of his nativity, and bade him proceed in the fear of God, who alone is circumference and centre. The immoveable palace of the brethren is declared to be the centre of all things — it is ''the resplendent and invisible castle which is built upon the mountaine of the Lord, out of whose root goeth forth a fountaine of living waters, and a river of love.” The letter is signed " F. T. F., in Light and C.” It gives but a poor idea of the teaching or erudition of the Brotherhood.^
An epilogue of one page concludes the “ Summum Bonum.” It inculcates diligence in the fear and reverence of God, and in moral duties.
" Mersenne being obviously no match for Fludd either in learning or in polemic wit, Gassendi stepped forward ^ See it translated in Waite, pp. 296-300.
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into his place and published (in 1630) an excellent rejoinder to Fludd in his '' Exercitatio Epistolica,” which analysed and ridiculed the principles of Fludd in general, and, in particular, reproached him with his belief in the romantic legend of the Rosicrucians. Upon this, Fludd, finding himself hard pressed under his conscious inability to assign their place of abode, evades the question in his answer to Gassendi (published in 1633), by formally withdrawing the name Rosicruciansd Fludd himself tells us what was “ the ground of the malice ” of Mersenne, “ that hee, having written of the Harmony of the World, and finding that a Booke of that subject set out by mee was verie acceptable to his countrymen, hee invented this slander [of magic] against me and my Harmonie, that thereby he might bring his owne into the better reputation.” Mersenne was “ checked by his judicious friend,” Gassendi, “ for calling me unjustly a Magitian and other misbeseeming names.”
^ De Quincey’s Inquiry, iv. 408.