CHAPTER XVII.

THE MOSAICALL PHILOSOPHY.
The “ Mosaicall Philosophy ” — Introductory Note — Tripartite measure of Jacob’s Ladder — Combat of Truth and Falsehood — The Weather Glass — Wisdom of Greeks Mundane — Twelve “ Mysteries,” be- ginning of all things — Greek opinions — The true “ Sapience,” Essence of all in God from eternity — Rarefaction and Condensation — Central Divinity — God does not operate of necessity — Meteoro- logical Impressions — Clouds and Rain — Winds — Peculiar ideas of Snow — Rivers — Sympathy — Attraction and Coition — Nonulty and Volunty — The Unity — Hyle or Chaos — All things ideally in God — Demigorgon — Soul of the World — “God, form and matter” — “Everything that existeth ” — The Essential Soul — The Ternary Number — The Cube — Sacred Numbers — -World, image of God — Diastole — Systole — Light and Darkness — Names in the “ Sephoricall Tree ” — Ten — These comprehend all — Angelical Irridiations — Occult Radiations — Sympathy or Compassion — Attributes of Greater and Lesser Soul — Magnetical nature — Heaven, Masculine — Earth, Feminine — The Loadstone — Its wonderful properties discovered — The Pole Star and the Loadstone — Devil abuses natural things — Poisons — Charms — Claudia, 1581 — The Owl — Corporal Mummy — Four kinds — The Weapon Salve — Conclusion.
^HE English edition of Fludd’s last work consists of 300 pages in small folio. The title runs thus : — “ Mosaicall Philosophy : Grounded upon the Essentiall Truth or Eternal Sapience. Written first in Latin, and afterwards thus renderd into English, by Robert Fludd, Esq., and Doctor of Physick.” The mottoes are Proverbs ii. 6 ; 1 Corinthians iii. 19, 20 ; Psalm xciv. 11 ; Colossians ii. 8, 9.
The author, as usual, commences with a note “ To the Judicious and Discreet Reader.” This occupies four pages, and signed “ Your Friend, Robert Fludd.”
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After a reference to his “ Physicall and Theophilosophi- call Patron, St. Luke,” by Fludd, mention is made of Jacob’s ladder for saints and angels. Its steps and degrees form the chain of nature, which, in its highest and last link, is fastened to the foot of Jupiter’s chair in heaven. The earthly mansion is but the picture of the heavenly palace — the dwelling-place of the Creator, whose circumference is nowhere, yet who is the centre of all things. The reader is then “ certified” that the author’s purpose in this book is far from any presumption to trench upon, or derogate from the deep and mystical laws of Theology in her pure and simple essence, or to oppose the current of her argument against authorised rules and tenets in Divinity, which have been long since decreed and ordained by the fathers of the church. All scripture has a twofold meaning, an internal or spiritual, and an external or literal. The analogy of a man composed of both body and soul is expressive of what is here meant. We are to find the Divine Workman by His external manifestations. The eternal world, being only replenished with the glorious majesty of God, is the main foundation on which Theology is grounded ; so the temporal or lower world, divided into a visible heaven and earth, with the creatures thereof, is the main platform of the true philosophy. As for the serial world, which has a beginning but no end, the receptacle for the angelical spirits and blessed souls is in position between these two — Eternity and Temporality. The true philosopher acknowledges his science to proceed radically from the eternal by his “ ^Eviall or Angelicall Spirits unto his temporal Creatures ” — stars, winds, elements, meteors, and perfect mixed bodies ; “ and therefore in respect that the Philosophical! subject is animated by angelicall influences, it must needs pierce with a mental regard into the eternall light, which doth centrally vivifie both the ^viall and temporall creatures ; beyond the which there is nothing to be found or imagined.” This is the tripartite measure of Jacob’s ladder when he laid his head upon the stone, which, in its longitude, latitude, and
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profundity, contained' the images or characters of- the three worlds. Therefore was the place where the stone "restfed called Domus Dei — the Tabernacle of God. Thus The sacred philosopher perceives “ Rotam in Rota,” and Rotam in Medio Rotarum,” a central mover and eternal spirit - im the dEviall 'by which the corporal creature is ’vivified 'and agitated, whereby we may boldly infer (with the Scrip-- ture) that God is essentially one and all.” The writer- concludes with these axioms of the divine theophilosophists’, that a. God operafeth in all.” He vivifieth all things,- He
fiReth’ all •things.”'’ -‘‘His incorruptible Spirit is in all things. Christ. is all and in all things. In Him are all the- treasures ' of wisdom hid-” God speaks through the ele- ments, in thunder, in the whirlwind ; universal acts and' virtuous operations are effected in the elementary creatures by that most essential and eternall Wisdom; which 'is the main Ground and true' Corner-stone, whereon the pure.st^ Mosaicall Philosophy doth rely.” Fludd ends the preface to this, his last work,- by recommending- these mine endeavours, and finally hoth them and myself, unto God’s = blessed protection.' Your’ Friend, Robert Fludd.”
The first section of ' the -treatise (which,' as most con-- venient, we will consider Tn it's English translation) extends- to p. 126,' and consists .of four books. Iii the first book,:'
referring to the Herculean combat ” between ' truth and-' falsehood — the wisdbiii' -of G'od and - of the world-^he determines to lame and ‘exterminate that foul monster- Infidelit}^” by means “of aii Invention and Spiritual Conclusion commonly termed by the name of the Weather or Calender Gla.sse,” that, by the “ ocular’' and' practical 1 ’ experiments thereof,” fie might demonstrate the" falsehood - of the “ fading wisdom or philosophy of 'the Ethnics,” and

confirm the truth of the wisdom grounded . upon the
. ^ t
eternall spirit of Sapience.” '
As the Ethnic philosophers have assumed to themselves ■ the principles of the Mosaic ■ phi lof^bphy, walking and gilding over their theft, so- with the Weather glass, moderns ■
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have ■ iaken to themselves the invention, by the author described as graphically specified and geometrically de- lineated in a manuscript of five hundred years integrity at- the least.”
Several illustrations are given of this threefold instru- ment and its effects. The water rises or falls in the glass by the increase or diminution of the sun’s heat. Between this little instrument and the great world a comparison is‘ to be made. The temper of the air in the great world is ‘ thus’ exactly discovered unto us.” The instrument has* “ Two Tropicks, with their Poles ” ; the neck of the glass “ doth correspond exactly unto the place of the Equator.” ' He refers for farther demonstration to his Med. Cath. 26.” The demonstration is made by drawing two imaginary trimigies, which, meeting in the centre, form the “ Linea Equinoctialis.”
In the second book, the author first of all discovers the meaning of the word “ Philosophy.” It means more than ' “ wisdom” ; rather, “amor sapientim ” — the lover or friend of wisdom. We may describe it as “ an earnest study of wisdome.” The divine wisdom is not to be known to all — ' only “ opened unto the saints and elect.” Being in Christ,' “ the true wisdome came out of the mouth of the Most
I
Highest.” This is the true philosophy. The wisdom of the Greeks was founded on mundane things, and is called ' by the apostle “ the wisdom of this world only. The Ethnic wisdom acknowledges no Christ, no sacred word, which was the Creator. It tells of the world as eternal/ whereas the true wisdom tells that God created all thino-s This divine Sophia and wisdom is the ground of all arts, and is revealed unto man for his instruction. “All the’ treasures of wisdom and science are hid in Christ.” Herines rightly terms the divine spirit the centre of everything. It may be collected from tlie words of Solomon that wisdom discovered to him five things — the absolute mysteries con- cerning the making of the world ; the nature, power, and generation of the elements, and then their uses and '
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purposes ; the reason and manner in which winds are produced ; astronomical divisions and astrological natures ; the necessaries belonging to the art of physic ; the secrets of things occult, of the angels, and of God Himself In these is comprehended the mystery of theology.
1. Theology is the speech or teaching of God. It was the very spirit in the fleshly Christ and His apostles which made their corporal or bodily organs, their tongues to speak, and their hands and pens to write. The same theology is to be found in both Testaments.
2. The angelical world. There is no secret mystery comprehended among the society of angels but what is disclosed by the super-excellent Spirit of God.
3. The temporal starry world, Astronomy ; the Lord “ telleth the number of the stars, he calleth them all by their names.” “ They,” as Baruch says, rejoice at the commandment of God.” They fight in their courses against God’s enemies, as in the instance of Sisera.
4. In the temporal elementary world. Meteorology, as declared by Job ; God “ made the weight for the winds, and he weigheth the waters by measure.” He makes a law for the rain, and a way for the lightnings of the thunder. God sheweth “ this one spirit of wisdome, in whom is the power of contraction, a condensation as of dilatation or rarifaction.” All meteorology is “ founded on the spirit.”
5. Physic. “Of the Most High cometh healing.” “ He sendeth forth his word and healeth them.” Wisdom it is that giveth life and health to every creature. She is the tree of life. By the instruction of the divine Word hath the healing properties of different herbs and substances been re- vealed. By “ the discovery of this spirit,” Solomon learned so much of the nature of plants, from the hyssop to the cedar.
6. Music. Wisdom effects, “ by an essential kind of symphonicall accord, the whole harmony of the world.” The elements themselves were charged by a kind of harmony. Christ is the band or tie “ whereby the dis- cording elements are compelled into an harmonious accord.”
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7. Arithmetic and Geometry. “ Thou hast disposed or proportioned all things in measure, number, and weight.” By the Divine Spirit, “ not only the earth had his geo- metrical! dimension, situation, and position, but also the sun, the moon, the stars, and each thing else.”
8. Rhetoric and Oratory. Moses is given such power. “ I will be thy mouth, and I will teach thee what is fit to say.” Thus God teacheth us that He giveth the mouth and wisdom, and can take awa}^ the speech, sentences, and words when He pleases. It is wisdom that openeth the mouth of the dumb and maketh the tongue of children eloquent.
9. Mechanic Arts. It was given by God to Bezalell and Aholiab, and all the wise-hearted, to know all the inventions of goldsmiths’ work, and of the jewellers, arti- ficers, and carpenters. All proceeded from the fountain of knowledge.
10. Moral Philosophy. All moral discipline “ hath her root and beginning from this holy spirit of discipline.” God it is that keepeth the paths of judgment, and pre- serveth the way of his saints.”
11. Policy. Political government is warranted by Scripture. Wisdom maketh a king to govern or reigne over his people worthily.” By wisdom kings reign and princes degree judgment. The Divine Spirit is the only guide of true government in every commonwealth.
12. Miraculous and Supernatural Effects. These pass the capacity of man’s imagination. Man may do wonders with the Divine Wisdom firmly united to his own spirit. All the prophets and other miracle-workers did their wonders by the power of the Divine Spirit. There is no art, however abstruse or mystical, but has root in the true wisdom ; without it all are bastard and spurious. All must have foundation on the sure rock, which is Christ.
The writer next describes the “ false wisdom and spurious philosophy.” This is false, animal, diabolical!, litigious, immodest, void of fruit. Its foundation is the
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tradition of the devil. The philosophers of Athens icon- sidered S. Paul a babbler ; the true wisdom, therefore, had never been theirs. The heathenish philosophy, which so many follow, hides the true. Its followers, with their master, Aristotle (as if he were another Jesus), promise to open ‘‘ unto mankind the treasure of the true wisdom.” Particulars of the erroneous doctrine of the Gentile philoso- phers follow. Plato was better grounded in the true wisdom than Aristotle. The Agarens, and these of Theman- were but the forerunners of Christians, who, seeking of Pagans and Gentiles knowledge of arts and sciences, instead of in the Book of God, have never attained to true wisdom: Thus Jannes and Jambres still withstand 'Moses. Jehovah, in His conversation with Job^ declares that He is the true Author of all life and motion, and that the earth and elements were not from eternity, but were created.
The third book commences with an argument to show the uncertainty of the ancient Grecian and Arabian philosophy in regard to the beginning of all things.” They differed. Some held water to be the beginning of all things ; Anaximenes, that “ an infinite aire ” was the original of all. Some held this “ aire” to be God. Zoroaster held that all things took “their beginning from fire and light.” These philosophers did not realise that a Divine Power or Sacred Word was more ancient than all things. Trismegistus and Plato were the most divine of any of these philosophers ; and the former, both by his books and especially in his “ Pymander,” described the manner of the world’s creation and the doctrine of the Trinity. The “Hyle” of Plato, the “Umbra Horrenda,” or “fearful shadow,” of Hermes, are the dark, deformed abyss or chaos of Moses.
In the next chapter, Fludd commences to unfold his Mosaic Sapience, or scheme of “ beginnings in generall.” At first the earth was without form and void — a rude, indi- gested mass. The essence of all things was from all eternity in God. “ Of Him, and by Him, and in Him are
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all thing's.” Not of a vain, negative nothing.” God is the entity of all entities. Hermes and Moses agree together, that “ darkness was upon the face of the abysse.” All things lay hid in the “ secret bosome ” of God till called -forth by the Divine Spirit. “ Darkness is unto God as light.” ^ The material principle was contained within one invisible water — the, mother of the elements and seed of all things.” Nothing was at hrst visible, but was in the Catholic treasury. It is Nihil ” or 'VNothing.” Then, the dark Aleph was converted into the light Aleph. Elohim Ruach did act the part of birth-giving, and gave the rude mass “ act and form.” The hery virtue of the Spirit peT- formed this. “ The originall catholick matter of all things was water.” The deformed matter was at first void. It was vacuity, inanity, nothing, darkness. Eternal, light, as said by Aristotle and Damascen to be an accident, is absurd. The light principle and the dark principle ; opposite active natures are heat and cold. Darkness is latent ; light is active. Cold, then, is not an accident. The one Spirit, as shown by Ezekiel, hath a fourfold quality. The northern contracts, hardens ; the south wind melts and softens ; the east wind dries up.
In the fourth book the “ Universall Mystery of Rare- faction and Condensation ” ai'e explained. “ It is also proved that by them the world was made, the heavens established in due order, and the catholick element altered and changed after a quadruple manner and condition.” When God withdraws His actual beams unto Himself, death to the creature ensues. The virtue of heat is essential unto light. Rarefaction is “ the ‘ dilating of water by heat, which was first attracted by cold condensation ’ — a sucking and drawing together of those watery parts, which were dilated or dispersed by heat.” The angels stand on the four corners of the earth, holding the four winds. They are Presidents, and organs by which the winds are operative — the sons of Titan. ' The winds are under the
• ^ -Compare Dionysius, “Gloom.” - ^
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governance of Michael, the Angel Imperial of the Sun. Therefore is he said to rise from the east ; “ And T saw another angel come from the east ; he cried with a loud voice to the four angels,” &c. The Eternal Breath animates the angels. The divine power and Spirit “ doth essentially inhabit this illustrious palace of the heavenly sun.’* Thus the heavens “ declare the glory of God.” “ God hath put His tabernacle in the sun.” The sun is that “ heavenly candle ” which “ informeth with light and beauty all the starry candles in heaven.” The sun being circular, must have a point or centre. God is a “ consuming fire.” The “ centrall divinity,” which is like the soul in the creature, is in the sun. The sun is placed in the centre of the heavens. It is framed in true harmony. Thus the Platonists declare the sun to be the seat of “ their ‘ Anima Mundi,’ or soul of the world.” The royal and consonant diapason comprehends the true inferior accords in music, diapente and diatessaron. It is probable that the whole harmony of the heavens, and consequently of the world, is put in practice in this created organ. It is the actor or player wherein is the Eternal Spirit, By the sun God doth vivify all things. Its near approach revives the herbs and trees. As God filleth all things, “ light is divinity, and in divinity is light.” The Word was the agent. The heavens are invisible by reason of their rarity ; the stars are visible by reason of their density. The air is an invisible water, but is converted into clouds, they into rain, and so unto earth. By rare-^ faction, the air is converted into lightning.
The true mystery of generation and corruption is the subject of the sixth chapter. God striketh, and He also cureth. The forsaking of God is the cause of death. When His brightness returns, life is again brought forth. It is the presence of the corruptible body “ which hindreth the perpetuity of living men”; dissolution must needs take place before the occult spiritual body can be at liberty to embrace the spirit of life with eternall tyes,” The dead body is like a dark abyss. So in generation. In the fluid
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sperm is the whole man — flesh, bones, blood, sinews — and gi'adnally, from an “ ernbrionall shape,” will come into a perfect creature. “ So in the great world we see that simple elements contain clouds, water, rain, fire or lightning, and stone.”
God doth not operate of necessity, as Aristotle teaches, but of His “ proper will and benigne inclination.” If God acts of His proper essence, it is evident that He is moved by His own accord, so not by either external compulsion or internal necessity. If it is only of necessity that God acts, what thanks, or service, or adoration can we owe Him ? Prayer is then abolished. Galen speaks atheistically when he says that nature cannot do some things, and that God doth not attempt these things at all. Avicenna is much nearer Scripture.
The next book treats of Meteorologicall Impressions.” The pagan philosophy, when produced to the '' Lidian tryall or touchstone of Truth,” is found mere dross. The term “ meteor ” is explained ; apparitions seen in the air ; impressions, shaped and imprinted in air ; mixed bodies, not of perfect form ; mysticall bodies, “ framed and fashioned by the finger of God.”
Zacharias teaches us that winds are created and ani- mated by an angelic spirit, and stand before the Lord of all the earth — called out at His pleasure. Several definitions are given ; the last runs thus : — “ The winds are the angels of the Lord, strong in power, which effect the word of God, and listen unto His voice and His flaming ministers which accomplish His pleasure.”
The fifth chapter treats of The Generation of the Clouds and Rain.” Aristotle’s opinion is that a cloud is produced of a vapour, elevated from the earth and water into the middle region of the air, by the attractive power of the sun or stars, and then congealed. He makes the opposite agents, heat and cold, to be the producers. But the opposite is true. The sun dispels vapours, but does not
solidify them. God tieth the waters in tbe thick clouds,
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giveth laws unto the rain, and assigneth a way unto the lightning. “ God’s treasures are opened, and clouds fly forth as fowls ” (Eccles. xliii. 14). The clouds are formed of the air. It is the Eternal Spirit of Jehovah which operates, “that centrall, animating Spirit, born or gliding on the wings of the wind, residing, but not exclusively, in the cloud, who, according to His pleasure, by means of His organicall ministers, the angelicall winds, fashioneth forth the clouds, to serve as a cover or substance unto it.”
Fludd’s peculiar notions as to snow are amongst the best known of his opinions. “ The snow is a meteor which God draweth forth of His hidden treasury, in the form of wool, to effect His will upon earth, either by way of punishment or clemency.” God, by His word, “ which doth operate in His private property by His cold, is the essential, efiS-cient, and omnipotent actor in the production of the snow.”
Aristotle’s opinion as to fountains and rivers is now assailed. Aristotle held that these had their origin, like clouds, from vapours “ arising from the bottom of the earth, and resolved, liquified, and condensed into water through cold and heat together within the earth.” But it is God that sendeth forth the fountains through the valleys — to give pure drink to every living creature. A fountain is a flux of water issuing from the sea, flowing into the bowels of the earth, then into the upper superficies of it, by virtue of the divine act and mundane spirit.
Fludd’s doctrine as to thunder and lightning concludes the first section of the treatise. Lightning is a “ certain fiery aire or spirit, animated by the brightness of Jehovah,” extracted out of the heavens, to do and execute His will. Thunder is the “ voice of God ” — “ a noise which is made in the cloudy tent or pavillion of Jehovah.” It is sent “ out of the cavity of the clouds into the open aire.”
An epilogue concludes the first section. It is addressed to the judicious and Christian reader. It declares that the Ethnic philosophy, being merely grounded on worldly
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wisdom, is to be set aside for that which is founded on the Catholic Church, or eternal Spirit of God. It only is true.
The “ second section of this Treatise, wherein tlie real! History and fundamentall grounds of sympathy, or con- cupiscible Attraction and Coition, and consequently of all magneticall sorts of curing : and also of Antipathy or odible expulsion, and therefore of each malady and annoyance, are proved by infallible reasons, maintained by the assertions of the wisest Philosophers and Cabalists, justified by the inviolable Testimonies of Holy Scriptures, and, lastly, verified and confirmed by sundry magneticall experiments,” follows from page 127.
Nonulty and volunty, darkness, light, all sympathy and antipathy springs immediately from certain passions of the soul — one concupiscible, the other irascible. The abstruse unity at one time “ reflecteth his beams into itself, and so then outside all is dark, void, destitute of vivifying act. When again this abstruse unity sends forth its benign and salutar}'^ brightness, then conformity, light, and position follow. Therefore darkness and light are all one in the Archetypical! unity.” Love and concord are the result of the matter substance of dark water, the female ; and the irradiating light is the masculine illuminating spirit. Thus sprang the love and hatred of angels and evil spirits. By reason of the cross variety of the starry influence, all those mutations and alterations spring in the ethereal and sub- lunary heavens — the discord and concord of the elements, the multiplicity of affections, dispositions, passions. The writer concludes, with Heraclitus and Empedocles, that “ all things are made and composed of strife and friendship.” The son of Sirach wisely says all things are of a double nature, the one of them contrary to the other, and yet there is nothing made which is defective.”
The unity is first in place, yet cannot be limited by any quantitive dimensions nor divided into distinct portions. Unity, therefore, is the radical principle. Yet, while it remained inactive, it could not be esteemed as God, nor be
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called father. The Hyle or chaos had not yet been acted on. This mystical infinity, “ while it was thus bewrapped in the gloomy clew ” — vacant, without action — was termed “ Nihil,” not Finis,” not Ens.” The letter Aleph, by all cabalistical rule, is considered equal to the figure of one in arithmetic, and so taken micrographically for God — the unity in itself Darkness is the “ enclosure or retaining of the actuall beams or light of immortall life.” It is the Tabernacle of rest.”
All things were at first ideally in God. He did beget, bring forth, make and create nothing which was not eter- nally of Himself and in Himself He is all, but beyond all. All numbers do flow from unity. If we shall multiply an unity as a root in itself, it will produce but itself, namely, an unity for a square, the which being again remultiplicated on itself, will bring forth a cube, which is all one with the root or square, to wit, a simple unity.” Trismegistus says “ one begat one, and reflected the order and virtue of His emanation into itself” — that is, showed into itself — to the shaping out of an ideal world. The many ideas of God are yet but one. The essential unity of the philosopher, Leucippus, is the “ Summum bonum,” or the sovereign good and felicity. By the mental unity is meant the absolute divine monarchy in itself, without any respect to creation. We need not be surprised at the Manichseans, who held that there were two co-eternal principles. Some poets even held this opinion, and averred that Demogorgon was circled about with eternity and chaos. Strife was produced and cast into the abyss. Demogorgon then produced Pan, who was placed upon the throne. Plato and others held that chaos was God’s companion from all antiquity. Pan stands for the universal nature of the world, and the concord of contrary elements. The sisters of destiny, the Parcae, signify the three divisions of time — past, present, and future. The divine nature is seen in man. It is but one. Yet this unity operates in two contrary properties — affability, which gives, affirms, pleases ; negation — denial,
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refusal, taking away. So the divine volunty or nolunty is all one. It is goodness. God leads to the grave ; He brings back again to life when He pleaseth. Divine sympathy proceeds from that concording and vivifying love which ariseth from the benign emanation of the Creator. Deformity, discord, arise from a hateful affection. So the whole world and every creature is “ of a twofold nature, whereof the one is contrary unto the other, and yet there is not anything which is defective.” The question — Why did God raise up Adam out of the unformed matter ? — these two contraries, is perhaps one of the profoundest secrets of the divine mysteries. “ It is too occult a cabale to be explained by mortal capacity.”
Ethnick philosophers and Holy Scripture teach us that “ there is a soul of the world.” What is this soul ? Of what is it made ? The tenet of the Cabalists is that “ the great angell, whom we term Mitratron, is that same Catholic Spirit which doth animate the whole world.” The Pyth- agoreans do not much differ from this opinion. The Platonists did call “ the generall virtue, which did engender and preserve all things, the animorum mundi, or the soul of the world.” To this opinion the Arabian philosophers and Trismegistus adhere. Zoroaster held that the soul of the world is that Catholick invisible fire, by which all things are generated. Virgil is of the same way of thinking. Alchemists have called it the “ Ligamen, or Bond of the Elements.” None of these opinions are to be considered abominable — and vary little or nothing from the tenets of Holy Scripture. As man, the little world, has soul and body, so has the great world. There can be no created soul without an agent. The soul of the world is Alteritas. Compounded of two parts — the internal, vivify- ing flame, issuing from the eternal emanation of life, and the external, which is “ an iEviall Spirit,” animated from God. Before the humid spirit moved and lived, all was vile and unformed ; now, by the residence of the anima mundi, all lives. It is “ that Catholick or general spirit, divinely animated
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from the beginning, which doth vivify afterward each par- ticular creature of the world.” We see now what the “ natura naturans ” is, and then what the “ natura naturata” is. The “ forma formans,” or “ natura naturans,” is God, or the divine emanation which created all things ; the other, “ natura naturata,” is the created light, or the spirit informed or illuminated by the presence of the bright uncreated spirit. It is said to be “ cloathed with light, that is, with an illuminated spirit, as with a garment.” The writer supports his views from Damascene, S. Bernard, and S. Augustine. This is the Divine Word of God — power by which He “upholdeth all things.” For by ‘‘the word of the Lord were the heavens made,” and life, preservation, and being became existent. “ Anima ” is the fountain of the world’s life, by which it moveth and hath its being, and consequently the essential life and central or mental soul of the world, moving the created humid spirit thereof No otherwise than the spirit which God breathed into Adam, did move and operate, and by the organ of the created air. So Judith sang, “ Let all creatures serve thee, for thou spakest. Thou didst send forth thy Spirit, and it created them.” Therefore Mitratron is just “ that universal spirit of wisdome which God sent out from His Throne ” to reduce all into order — making the universal nothing into a uni- versal something. These ideas are illustrated by the diagram of “ a pyramid or triangle,” as drawn by Adrastus and Calcidius. From this mystery, rightly understood, all science, even the abstrusest philosophy, may be deciphered. Seven strings or proportions make up this figure — 1, 2, 3, 4, 8, 9, 27. When both lines meet in one point, tlie figure of 1 is expressed with unity. It participates on both sides — the material existence and the formal emanation. It is thus the fountain of matter and also of form. Trismegistus thus expresses it, “ God is form and He is matter.” “ He is in everything that existeth.” 2 issuing from one is the confusion of unities, whereas 3 (which makes a triangle), is a term perfect. All perfection consists of three terms, a
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beginning, a middle, and an end. A root, a square, and a cube import a supreme soul, a spirit and a body of the world, ideally pointed out in the archetypic, longitude, latitude, and profundity. The root of the matter, there- fore, which is 2, imports the dark chaos.” The root of form, which is 3, imports that the root 2, or the dark waters, is animated by the formal or bright emanation of unity or 1 ; and so the first 2 was accomplished and the soul of the world created, namely, by the angelical emana- tion. So the Cabalists tell us the anima mundi was first created ; “ before all things God created her in the Holy Spirit,” &c. Multiplying 3 in itself, we have the formal square — the nine orders of angels. The cubical form is 27. “ The root of life is fixed in the angelical composition, which is of simple light and pure spiritual matter” — the Eternal Supreme or essential soul is the act of the angels. The iEviall angelical spirit of the stars or heavenly infiuences is the soul and life of the winds and subliminary elements.
1. The imperial heaven or intellectual spirit — the seat of angels — the root.
2. This animates the stars or ethereal regions. This refers to the square.
3. The starry heaven is the male, the multiplier and vivifier of the elementary region. This refers to the cube.
Such is the ternary number with its triple dimension.
The three words, Intelligible, Celestial, and Element- ary,” are represented by the three Hebrew letters forming the name Adam, the intellect, the soul of the body in man — the Microcosmus — the Tabernacle of Moses, the Temple of Solomon, and the Body of Man. The tabernacle did symbolize with the three words in her parts. The first exposed and uncovered — the sublimary world — the vicissi- tudes of life in it exhibited by the continual deaths and sacrifices of animals. This represents the elementary world — the cube. The second part of the tabernacle, which was burnished over with gold and illuminated by a candlestick of seven lights, represent the starry heaven with its seven
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planets. This region is in the middle. The third was the Sanctum Sanctorum, and represents the super - celestial intelligible soul or “ empereall spirit ” — the seat of the angels ; here, therefore, were placed the Cherubim — the divine fire abode in light between the Cherubim, fiery spirits in themselves. Even Aristotle says we honour God after the number of three, by natural instinct. So the root 3 is the angelical or intellectual world ; the square 9 the celestial ; the cube 27 the elementary. So three nines — digital — of tens and of hundreds, require only 1 to be added to the number of unity to make 1000. The square of 3, which is 9, having Aleph (1) added, makes 10, “ beyond the which, as Aristotle averreth, no man hath even found any number.” So the tenth or title is God’s proportion. The numbers, 999, are produced from the name Mitraton ; in other words, the radical square and cubical extension — Alpha and Omega — the vivifier of all. This, therefore, is the true “ Donum Dei” — the gift of God. So, too, do the two pyramids, meeting at the “ Spherum .^qualitatis ; thus the sun has his tabernacle, and so is the sphere of the anima mundi. The ancient philosophers say all things are full of gods, but all these are referred to Jupiter. By gods they mean the divine virtues impressed into things.” “ That is to say, the essentiall beams of this Eternal Jupiter, or Jehova, are in every particular place of the world, making things to live and exist.” The writer concludes that “ the soul of the world hath, for his internail act, the bright emanation of the eternall Unity, and the subtile Catholic created spirit for its humid vehicle or materiall organ, which is its externall, in which, and by which, it operateth in all and over all.”
The world is an image of God. Man is an image of the world, and the variety of species upon the earth did proceed from the act of creation, when the fiat was spoken. “ The hidden element of life is in the aire.” That is, God giveth life and inspiration to all things. This is that super- substantial food which we are taught by Christ in our
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“ Pater noster to pray for.” Thus Nature makes her natures to rejoice. Thus is the secret fire of God sucked or drawn into the hearts of all creatures. By Elohim Ruach the waters became animated, and became what the Platonists called “ Magnum animal.” Man, therefore, has from the soul of the world his sustentation, preservation, and multi- plication. The sparks of light and generation “ swimme in the aire,” and amongst these man is the chief Diastole is the action by which man (and animals) suck into the life chamber of the heart strength from “ the airy substance of nature.” When Nature has thus received, she reserves after an anatomy the purest — a subtile, volatile salt — the selected spirit of life, in the aorta or great artery, sending out the less pure parts by expiration. This compressing motion is called Systole. There is a triple valve, or gate, like three half-moons, to secure this treasure. Thus does the breath of the Omnipotent vivify man. So God operates in the sperm according to the different species of creatures. The shape or kind was allotted at the first. The sperm and the semen united together, made of the refined elements of the body. There are two vessels — “ the one spiritual, the other elemental ” — together they produce the needed result.
In the second book, the writer proceeds further in his discoveries of the results of the principles of light and darkness, sympathy and antipathy. By searching Holy Scripture, and the works of the Hebrew and Egyptian Rabbies, ‘‘ he hath gathered, that the eternall, or divine and archetypical! world, which hath neither beginning nor end, doth radically spring from one simple and catholick foun- tain of light, and doth defuse a decuple emanation, endued with a tenfold property, into the ^viall or angelicall world, which hath its beginning from the eternall One, but no end.” There are different angelical spirits, “ which cor- respond in nature and condition unto each divine propertv.” Thus do the beams of eternal brightness become dif- fused. Sympathy and antipathy are exhibited by “ the Loadstone, or mineral calamite.” The marvellous and occult
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nature of the loadstone is explained. Righteous use of God’s creatures can never incur the error of cacomagy, although the devil and his adherents do abuse them by converting them to mischief Sympathy is Greek, mean- ing, a “ consent, union, and concord between two spirits.” Antipathy is an odible passion, moved by two resisting and fighting natures, of a contrary fortitude.” It is, therefore, most certain that there are an infinity of creatures of divers natures in the universal machine. These were created and then maintained after generation by sundry celestial influences, or many thousands in variety of beams descending from above. “ There is not any plant or herb which hath not a star in the firmament.” The Scriptures are not repugnant to this opinion. Christ is the trunk of the tree, and the angelic existences in their various stations are the branches. The angels are clear mirrors receiving the light of God. The fruits and seeds of the divine tree may be compared unto the stars, and the leaves unto the creatures below. All the angelic lights proceed from “ the one and the self-same catholick emanation.” The spirit, therefore, is both “ unicus et multiplex.” This is well exemplified in the ‘‘ numericale or Sepheroticall Tree.” There are ten different attributes of God given in the Hebrew Bible. Each has a different operation. The one onl}^ essential title of the Deity is “ Tetragrammaton,” or Jehovah. This signifies no participation with the creature. But the other names given do. These express God accord- ing to His works, as He exists in all things. All these names are subject to Tetragrammaton. They relate to effects. Some incline to darkness and privation, some to light and position, some to severity, some to benignity. Some produce the effect of darkness and contraction — others immobility, heat, and dilation. Fludd proceeds to enumerate the various names in the “ Sephoricall Tree.”
1. Ehieh. The original of all creatures, and the Foundation of mercy and clemency. The Father. It is, therefore, called Cheter, or Corona.
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2. Jah. The gracious emanation of the world, and the humid or created nature. So its gate is called Hochma — wisdom was with Jehovah when He appointed a foundation to the earth.
3. Elohim. Binah is the opening or port through which the reflecting beams dart forth. Fear and terror are bound up with this name. Under it Jehovah exercises His power in the punishment of the wicked. These are the great Three — the powers by which tlie world was created.
4. El. Clemency, mercy. Its channel or gate — Chesed — pours forth grace, benignity, life, and goodness on the world.
5. Elohim-Gibbor. Through its channel — Geburah — came forth all celestial powers — Mars, thunder, war, con- tention, anger.
6. Eloach-Tiphereth is its golden gate, and sends forth delight, beauty, and ornament.
7. Seboath. Its channel is Neizeth, the god of triumph, jubilation, rest, and perfection. Venus is his storehouse.
8. Elohim-Saboth — the god of armies. Hod is the gate, and Mercury his celestial treasury.
9. Elchai — the omnipotent — lesod. The basis or foun- dation is his gate — Redemption or Rest. The sphere is the moon — the celestial earth.
10. Adonai. Mulchut is the port. This numeration imparts severity through God s wrath and anger, and “ his influxion is directly into the elementary world.”
In these, the Rabbles include all things in the world, be they esteemed good or evil.” The effect of each of these contrary emanations is the generation and preservation of creatures of their own nature and condition. Even the most venomous creatures and the corroding minerals have properties which take away dolorous maladies.” They heal and destroy, wound and cure. All God’s works are therefore very good. All fulfil God’s commandments. In fuiy they exercise torments, and at times they pour forth their virtues. Love and hatred, sympathy and antipathy.
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were created to girdle and shoulder one another in the world — first angels, then stars, then winds and elements, and, lastly, compound creatures, which are composed of these elements.
The writer then proceeds to demonstrate “ that the occult action, as well of sympathy as antipathy in creatures, proceedeth from angel icall irridiations or shillings forth ; that is, by the emission or ejaculation of their secret beams, the one against the other, out of such creatures as are created or generated under their dominions,” and to enumerate the different angelic powers belonging to or effluxing from the different radiations or parts of the Sacred Name. “ By the continuity, therefore, of these several and opposite irradiations, or emanation of beams, from God unto the Imperiall Angels, and from them unto the Olym- pick Spirits, and so continuated from these unto the Elementary spirituall shapes or demons, we may gather this much, namely, first, that God doth operate onely, essentially, all in all, in and over all ; next, that according unto the variety of His Volunty, He worketh diversely in this world, and therefore we must know that His Voluntv is manifold in property, because that things are effected, as well in heaven as in earth, after a manifold operation ; therefore, if God operateth all, and in all, the diversity of His work must proceed from the multiplicity of His Volunty.”
The next chapter treats of occult radiations. The most profound astronomers are of opinion that every star has an appropriate nature, consequently their beams or influences are diverse. The variety of the aspect also varies the effect of the beams. Those from the centre of the star to the centre of the earth are the strongest. Those emitted obliquely are defective — thus different kinds of individuals are produced in the world. On account of the “ diverse manner of beams in every diverse place and thing,” so is it in the elementary wo) ld, which is made after the example of the heavenly. All things in this world do emit beams.
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Medicines do send forth their influences in beams. So in coloured things. Thus it is that in horoscopes the state of the starry lord of life affects the nature of the creature born. If the star partaking with the lord of life be an enemy, then the spirit of the creature produced and governed will be subject to discordant passions, fear, anger, sadness, and suspicion. Reciprocal affection between crea- tures springs from the reciprocal accords in their starry conjunctions. “ The evident cause of the sympathy and antipathy of things proceedeth from the radicall mystery of the opposite attributes or properties in God.” “ Moses Arabicus saith that every animated thing hath a peculiar star, which sendeth down his influence to defend and preserve his life upon earth, and that by the divine will and command.” Four good angels and four bad angels have effect upon the four winds. Good and propitious events occur to the creatures of this lower world when the benign stars and planets have dominion in heaven, and consequently their influence below. So adverse accidents and destructive effects occur from the power of the innum- erable evil spirits which do hover in the air. “ Some of them are agents to life, and some unto death.” These spirits are in continual conflicts. All the passions of the soul have their beginning from the opposition of these two spirits of a contrary fortitude*
‘‘ Sympathy or compassion proceedeth from a certain dilatation of spirits in two or more particulars, or an emitting of their internall beams of life or essence, positively and benignly, from the center unto the circumference, attempting thereby to make a concord or union between two or more like or homogenial natures ; and contrariwise antipathy, by contracting the said beams from the circum- ference unto the center, moveth after an opposite manner, namely, by division or discord, that is, quite contrary unto the beams of the other which are emitted.”
The soul in the great world must have the same faculties that the soul in the little world has. This prpceeds
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from the attribute Elohim-Gibbor, by the port Geburah, and by the archangel Samael. Thereby is thrown down into the globe or sphere of man attributes of anger and displeasure, famine and pestilence. So with the other attributes. The blood of one man may sympathise with that of another, though at a distance, as the loadstone of one mine may affect the iron of another ; the reason being that both the natures belong unto one divine influence. Thus Aries affects cattle, Scorpio creeping things. Cancer things in the sea, “ For whatsoever was originally decreed in the secret counsell of the Archetype is effected from a generality into many specialities, and from each speciality unto an infinite number of individual! particularities ; so that the JEviall or Angelicall effect is the image of the externall Idea, and the temporall world is the similitude of the ^viall ; and again, in the temporall or typeicall world, every stellar shape is the likeness or paterne of the Angeli- call Idea ; and again, the Elementary things are the Shadows of the Spiritual Shapes or Images in heaven.”
The second number of the second book shows “ wherein the magneticall nature is truly anatomized, and the reasons of sympatheticall and anti-sympatheticall action ripped up.” The attractive virtue of magnetic bodies is explained. Many ancient writers, such as Ficinus, Lucas Gauricus, and Cardan have been of opinion that “ the immediate cause of the varieties of this stone’s virtue springs from the rising of the Star in the Bear’s Tail.” Paracelsus thinks “ that it is the star, which, being full of the Loadstone power, draweth the iron unto them.” Plato confesseth the magneticall essence to be a divine power.” Olaus Magnus says “ that the attractive force cometh from some Northern Islands, which abound in that magnetick subject.” Dr William Gilbert, “my renowned Fellow or Colleague,” is of opinion that the attractive virtue in the loadstone doth spring from “ formal actions or original and primary virtues or vigours.”
The author then states his own opinion. All Cabalists and philosophers affirm heaven to be the masculine, and
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earth to be the feminine. “ Neither can I but consent with Lucas Gauricus, the astrologian’s opinion, where he saith (as is recited before), that the Star in tlie Tail of Ursa Major, or the Great Bear, is President of the Loadstone ; as also that Saturn is the planet which is allotted to him ; and, lastly, that it hath an special relation unto the Con- stellation of Virgo, and the rather, because Virgo is that signe of the Zodiack which possessesth the very self-same Longitude that the said star doeth, and for that it is of an earthly, stiptick, and attractive nature, as also of the con- dition of Saturn and Venus. All these reasons have been strong motives to persuade me that these are principall celestiall agents, in the northern disposition and property of this lower world, and consequently in the attractive motion of the terestriall Northern Pole, and every particular thereof”
“ Now since every spirit, and consequently this of the Loadstone, desireth to be nourished by that which is nearest and likest unto his own nature, the which nature and spirit is only found in iron, it happeneth, for this reason, that the inward martiall spirit of the Loadstone doth draw the body of iron unto it, and, after an occult manner, doth seem to suck his nourishment out of it ; I conceive, therefore, that the first salt in the Iron or Load- stone is partly of a hot and dry martiall nature, and consequently of a fiery, earthly condition ; and partly of a cold and dry, stiptick, and saturnine faculty, which also it receiveth from its earth ; and therefore there concurreth two testimonies of strange attraction in the Loadstone.” What man is in the animal kingdom, the loadstone is in the mineral. Within man lurks a secret mj^sterv. He is the “ center or miracle of the world.” He is the temple of God, the body of Christ, the tabernacle of the Holy Ghost. God would not, we may be sure, make choice of an un- worthy dwelling-place. “ Man is rightly reported by Hermes to be the son of the world, as the world is the son of God.” The direct disposition of man is when his face is
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disposed to the orient. His right hand '' respects the south, as his left hand the north.” The liver sympathises with the southern nature ; the spleen, again, is in the left part — the receptacle of melancholy. As in the great world the northern blasts eclipse often the fair sunshine, so the northern spleen contracts the heart, and brings forth dark passions. Thus the two opposite poles of the little world concur in effect. So with the loadstone. It beholds the “ Pole Artick at so long a distance. Is it not wonderful that this spirit can pass like that celestiall one in man, where the aire is not able to penetrate ?” Man is composed of matter of a watery and northern privative disposition — cold and immobile — contractive. As the great world is
composed of hatred and friendship, so also is the little world.
The attractive nature of the loadstone is from the circumference to the centre, being, as it were, to man’s external view, half dead ; and, by that manner of attraction, it draweth unto it his like, namely, spirits out of the iron or steel. '‘We may compare this unto a live man, which is replenished with lively emanations or dilating spirits.” The loadstone may seem a dead mass, but in truth, in men’s dead bodies, " there abideth admirable spirits, which operate no less wonders.” The next point considered is the operating ad distans and unlimited interval. The astricall influence is of a more subtile condition than is the vehicle of visible light. These influences penetrate into the centre or bosom of the earth, generating metals of various kinds. The Coelum is the quintessence of the alchemist, being able to penetrate all things. Alkindus "saith that the ele- mentary world is the image or pattern of the starry world, so that everything that this world containeth in it doth comprehend the form or likeness of the starry world; as the fire sends out its beams of sensible heat, and so affects us, the stars do the same.” The reason why the loadstone “directeth his pole to the north,” is because in that part there are mountains of loadstone that draw it thither. The influence of the sun is seen in some herbs, which do
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“ sympathetically meet, and joyne themselves, and embrace lovingly the beams and influences of the sun.” In the dark they contract their flowers. The crab and oyster increase in juice when the moon increaseth. The action of the forked twig of the hazel-tree is next referred to. Its property as a divining rod for mineral veins is said to extend downwards for 600 feet. The principle must be the same as that of the loadstone. The beams of the mineral, coming up through the earth, attract the forked twig. Miraldus tells us that cucumbers are affected by thunder. The affinity between the lightning, the fig-tree, and the hide of the sea-calf,” are such that these latter never suffer from the former. There are also strange antipathies between animals, as between the elephant and the mouse, the cock and the fox. It is well known that all snakes and adders " do fear, and fly from, the ashen tree.” It is also said that an adder is afraid of a naked man. In animals the lover allures and draws the loved one by an admirable nature of attraction. It is thus that dogs find out where their masters are when they have been separated. Fludd tells a story of this kind about a spaniel he had, which he lost when travelling in the south of France, near Lyons. The dog brought back a budget of letters of exchange, which had been left behind.
The distance between the Pole Star and the loadstone is unknown, yet the one doth operate in the other. Man himself, then, must have, and has, a most subtile influence. The soul is full of divinity, and that divine essence it is that vivifieth all things. Hermes well says that “ all the souls in the world are certain beamy streams, proceeding from that Catholic emanation, which issued from the eternal fountain of the illuminating act, to some more especially, and to some more sparingly.” It is the same essential act which causeth life, and contemplation that '' willeth or nilleth.” The “ spiritual mummy ” in man, whose seat is in the blood, may be drawn out by a magnet and cast into a beast, tree, or herb.
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In the next chapter it is shown that “ the devil doth make use of materiall things to operate his stratagems amongst men.” Yet these things are not to be abhorred or accounted caco-magical. Who would say that, because the devil sometimes uses the wind and the air for his bad purposes, that therefore they are not to be used by us ? The moon is termed the goddess of witches unto her did Medea pray. The devil, who is an “ old beaten souldier in astrology,” uses her influence for his evil purposes. Man, made in God’s image, may surely also use God’s gifts at proper times. Was it then a diabolical thing in Solomon to look after and preach upon the abstruse nature of plants and animals ? God made them all for man’s use. The different qualities of vegetables and minerals are next described. A curious story is told of a red-haired sailor Avho sold himself to a Jew, and whose back being broken, was killed by the stings of vipers, and so hung up in the sun. A silver basin received what dropped from the mouth. This became a most deadly poison. A story of the same sort is told of a Roman Cardinal who, having got his “ red-headed mistris with child,” after she was de- livered, did “ bury her, arms and all, unto the paps,” and then set two hungry asps ” ‘‘ or todes ” to her. These creatures biting and sucking her, her milk became a deadly poison. The reason why red-headed men and women are most fit for this purpose ” is because, by their nativity, they are subject unto the influence of the Sun,” and their spiritual mummy is more subtile, becoming “ exceeding malitious.” Other curious instances of poison-production are added.
Virgin parchment was made of the skin of young children. On it were written the names of God and angels, and the character of the planet appertaining. A witch who was burned at Queensferry had a stone by which she divined. It became moist if the thing was true, if false it would not sweat. In 1581, at Lausanne, Claudea and others confessed that tlie devil delivered to them subtile
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powders of three natures. That of a black colour killed, that of an ashen colour caused diseases, that of a white colour cured. Surely man can do as much as the devil. The occult mysteries of God in nature are His good creatures. Evil began to shoulder out good at the Fall, and the piece of wood with which Cain killed Abel was in the shape of a cross, signifying by its form the opposition of good and evil — the very instrument of Christ’s death. The owl is a wonderful creature. “ If his heart and right foot be put upon one that sleepeth, he will henceforth tell all that he has done or anything you shall ask him.” Suck- ing of blood from a mole whose nose is cut off will cure the falling sickness.”
In the third book “ many practicall proofs ” are given, aud “ experimental conclusions ” adduced to confirm the loving microcosmical attraction. “ The spiritual Christ, the Divine Word, or externall wisdome,” is the true foun- dation of the essential philosophy.” At last the catholic magneticall virtue, “ which resideth in God’s eternall spirit,” will draw all things unto Him, and all things shall be one in Him, and He in them, and consequently all discord and hatred shall cease. All things will be restored “ unto one and the same radicall beginning.” ‘‘ All things will returne and live in Him.”
There are four kinds of corporal mummy. Of these only one is useful — the others are apt to breed diseases. A body which has been in health, and is killed by strangling or hanging, will remain long uncorrupt. Fludd tells how he collected a portion of the ‘‘ Northern Mummy,” the flesh of a man strangled in the air, and applied it to his own body. The heat of it “ drew off my mummicall and vivifying spirits greedily, as it were by fits.” Taking off the flesh, having previously felt the “ magnetic operation sensibly,” he found it much altered in smell and view.”
The proof of the northern being the more magnetic is proved by the operation of the weatlier glass. A piece of hesh applied for gout will draw out the gouty matter and
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can give it to a dog. If two mummies of opposite condition — one deadly boreall and the other lively southern — be placed in contact, they continue, when separated, to have a spiritual relation. A dead man’s hand will reduce a tumour ; a piece of beef rubbed on warts and then burned, and so decaying, the warts will also decay. Vegetables have also magnetical spirits. Creeping under a bramble growing in the earth at both ends, three times, has cured boils.
The rest of this book refers mostly to the use of the weapon-salve, which is referred to elsewhere. Man is of the more southernly disposition, woman of the colder and more northern nature — the congealed blood circlet h the hot spirits of the lively blood. Uniting, they procreate a third, as a child, which partaketh of them both.” Cures through the mixing of the sick person’s urine with the ashes of a certain tree, and these balls put in a secret place, as they decay, no one meddling with them, the disease fades away ; and this experiment hath been tryed on about an hundred, poor and rich.”
Many cynics will say that the sympathetical effects of the spiritual mummy are allowable to a physician, yet that the antipathetical properties thereof are odious, nay, caco- magical. Some plants, animals, and minerals are rank poison. Were they not made by God ? The asp, the salamander, the dragon, the hemlock, the poppy ; minerals such as arsenic, verdigris, lithurge, vitriol. All these, if only rightly handled, are medicinal. It is the devil who makes them odious. There are indeed fleslily devils upon earth — abominable ministers and children of Satan — who, by sleights, do make use of man’s last breath to serve their wicked employments. Sympathy may be turned into antipathy. The conclusion of the “ Mosaicall Philosophy ” is but a page long. It is an apology for defect in style, in eloquence. Truth unadorned is sufficient, and needs not ‘‘the gilded tresses of superficial! speeches.” Wordlings still “ persecute and crucifie daily the spirituale Christ, which is
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the only verity, true wisdom, corner stone, and essential subject of the true philosophy, whose Name be blessed for ever and ever.” Fludd’s concluding words are those of faith and hope — I will sing the truth under the shadow of thy wings ; 0 Lord, in thee do I put my trust ; keep and preserve me from mine enemies, for thy mercie’s sake. Amen.”