CHAPTER XIX.

FLUDD’S medical works : MYSTICAL AND PRACTICAL.
The Medical Works — Fuller’s opinion of FI add — The “ Anatomise Amphi- theatrum,” 1623 — Dedicated to Bishop Thornburgh — His History and Researches — Bread — Cuts — Wheat, Wine, and Oil — Nature a Chemist — Copperplates — The Anatomy of the Body — The Eye — Table Illustrative — Mystic Anatomy — The four points have re- ference to different parts of the body — The Blood — The air of the Macrocosm — Eating of Blood — Heart, Tree of Life— Satan’s Power — The Human Sperm — The Generative Principle — A Cloud or Breath — Michael, the Power of God — The Brain — 1629 — “ Medicina Catholica ” dedicated to Paddy — His History — Connection with Maier — Cause of Disease — Preservation of Life — Plates — Nature of the Eternal Monad — The Super-Cselestial Life — -Cabalistic influences — Influence of the Stars — The True Light — Prayers for Health — Effect of Elements on Health — Rules, 1631 — “Integrum Morborum Tractatus ” — Continuation of last book — Picture of Fludd in later life — Illustrations — Dedication to Abbot, Archbishop of Canterbury — Laws of Rarity and Density — Experiments — Meteors — Kinds of Disease — Stellary influences — Four Complections — Geoman tia — Divination per Urinam — Diagrams — “The “Pulsus” — Contents, Plate.
JpLUDD was admitted a fellow of the London College of Physicians in 1009, having previously graduated in medicine at Oxford. He was censor of the London College in 1618, 1627, 1633, and 1634.^
Fuller tells us that “ his influence on the minds of his patients produced a factor natural which aided the working of his drugs.” At anyrate his success was considerable.
Some notice must be given of Fludd’s medical works, but, being now of small importance, the reference will
^ Munk, Roll of Physicians of London, i. 150-3.
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be short. The first medicral work was his “ Anatomise Amplutheatrum Efiigie Triplici, more et conditione varia, designatum.” This was issued by Theodore de Bry at Frankfurt in 1623. It is a folio of 285 pages. To it is appended the Monocliordum Mundi Symphoniacum ” — the answer to Kepler, referred to in a previous chapter. This latter work is dated anno, 1623.” It has a running pagination with the other — in ah, 331 pages. At the end the author dates his Vale, Die 9. Decemb. Anni, 1621.” The “ Anatomia ” is dedicated to the venerable and reverend John Thor nburgh, Bishop of Worcester, whom Fludd calls his singular friend, and who possesses the treasure of treasures, and in whom is the light of the world. Distracted by the crowd of ignorant persons, Fludd finds but one in a thou- sand who is really a worshipper of Nature. Despising the vanity and derision of the world, in all his peregrinations he turns to that divine centre whence the coruscation of divine lio’ht emanates. Pearls cast to swine, and the bread of the children cast to dogs, may be a fit picture of the use to which the truth is put by the profane. He turns to his friend, and, as an offering of love, to him dedicates this work. To such an one, who is a profound student “ in re chemica,” he can recall the sapience of the ancients, Nihil, aliquid, omnia.” The dedication was just and proper. Thornburgh was not furnished merely with “ accomplish- ments beseeming a gentleman, a dean, and a bishop, but, above all, he was much commended for his great skill in chymistry, a study but seldom followed in his time ; and Tis thought that, by some helps from it, it was that he attained to so great an age.” He died at the age of 94.^
The first part of the Anatomia ” treats of the nature and history of wheaten bread. On the fourth page we have three ears of wheat labelled “ Panis Vulgaris,” and a round cake labelled “ Panis terrestris,” at its side a flaming piece labelled “ Panis cselestis.” Fludd also treats of the
^ Wood’s Athence Oxon., iii. 3-7.
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importance of wheat from a medical point of view, and bow its use in different forms conduces to the cure of disease. There is also a mystic explanation. Wheat, wine, and oil have, as the necessaries of life, a reference to the Three Persons ot the adorable Trinity. The tithe of corn, wine, and oil was not to be eaten at home by the Israelites, but “ before the Lord thy God, in the place which the Lord thy God shall choose.” — Deut. xii. 17. The curse, “ in the sweat of th}^ brow shalt thou eat bread,” has a contrast in the heavenly and spiritual bread ; it is grace and wisdom — that feast referred to by the spouse in Canticles, Let my beloved come into his garden, and eat his pleasant fruits.” Nature is the greatest of chemists, and her laboratory is beneath, in the earth. A number of “ experiments” follow. Hyle is the first material, and from it proceed, in a measure, all things. Then we come to the account of man’s creation, and so to the anatomy of man in general. This should be considered in three divisions. The abdomen is first taken, in consideration of which four things are to be noted — its name, its composition, its place, and its use. The copper- plates which illustrate the ''Anatomia” are skilfully produced, representing all parts of the human body with aptiiess and accuracy. The explanations are given by elaborate sets of tables referring to each part. The effect of the constellations on the different organs of the body is not omitted. These are laid down according to the different signs with great exactness. The abdomen, being the “ centre,” is first dealt with. After follow other parts— the heart, the liver, the diaphragm, then the harder parts ; finally, in the third division, the head, skull, and brain. Pictures are given representing the lobes of the brain, the forms of the skull, and of the nerves in the head. Next, the vertebrae of the spine are explained and illustrated. A considerable part of the work refers to the anatomy of the eye and its diseases. The whole of the book, to the 19(Jth page, consists of tables, of which the following, one of the shortest, will be a specimen : —
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CAPUT III.— DE GLANDULIS OCULI.
''Substantia est mollis, ut illae Panchreee.
Numerus est binarius, nam
Harum-^
/ una superius disponitur altera inferius situm suum habet.
Utilitas seu officium est illarum lachrymarum stillas continere, quas misericordia aut tristitia ducti extorquere soleiit.
^Porro etiam natura ordinaiitur ad oculorum tutelam.
The next portion of the work is ‘‘ De Anatomia Mystica in libros quinque distributa.” A preface precedes this part, in which the occult greatness of man and the causes of his exaltation and depression are referred to. It commences with a sentence from Mirandola, in which the greatness of man is extolled, the soul being heaven, the body earth, and the spirit the chain which binds both together. The body, or external man, is the temple of the Holy Ghost, and man beino; made but a little lower than the angels, all things are put under his feet. His power extends according to his progress in divine knowledge. To him hath wisdom “ given certain knowledge of the things that are, namely, to know how the world was made and the operation of the elements; the beginning, ending, and midst of the times ; the alter- ation of the turning of the sun, the change of seasons, the circuit of years, and the positions of the stars.” On the other hand, polluted by sin, “ man that is born of a woman is of few days and full of trouble.”
From the four cardinal points issue the four winds. Two have mystic reference to the spleen and liver. Mererim is the “ prince of the powers of the air on the other hand, the divine breath is life and health. “ Thou sendest forth thy spirit, they are created, and thou renewest the face of the earth.” At page 214 a curious plate is o-iven, showing the etfoct, “ ventonun microcosmicorum.” The opinions of Pythagoras, Plato, and Aristotle in regard to man’s position on the universe are next discussed. All diseases proceed from malign influences and demons who have in subjection the ])ower of the air.” From the east fiery spirits or influences proceed, from tlie west aery
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spirits, earth spirits from the north, and watery spirits and influences from the south.
The next book treats of the mystic anatomy of the blood. Commencing with the doctrine of Hermes, that man is the son of the world, and that the world is born of God, Fludd goes on to state that man is composed of the purest spermatic parts of the world, its essence, and that he was produced originally by a sort of generation not dissimilar to that of succeeding times. There is, therefore, a close relation between the air of the macrocosm and the blood of man. Just as the wheat is the finest product of the elements, so is man produced from the elements of the higher sphere. The blood is the life. The divine “ aer,” or breath, being taken away — when “ Thou hidest thy face they are troubled,” but ‘‘ when thou takest away their breath they die and return to their dust.” Man’s admirable nature and economy may be compared to the laboratory of the alchemist, the different organs and receptacles in his body compared with the vases and instruments of the chemist. As he works in his laboratory — purifies, sub- tilises, and brings matter to perfection — so in the living human body the gross material of food, &c., is purified, changed, and brought into the red tincture, blood, the life-giving fluid and medicine. The chief instruments are the liver, the semen, the heart, and the brain. And so, indeed, is it with Nature in the macrocosm, in the earth, in the air, and by the influence and through the effect of the four purifying winds. Fludd draws out these ideas at some length, and with much ingenuity. But he goes further. The air itself is full of mystic and wonderful beings, souls, demons, angels, and other mysterious invisible existences. In like manner the blood, which is the aer ” of the micro- cosmos, has also “ life.” Thus was tlie eating of it strictly forbidden by God in the book of Leviticus. Trismegistus has the same opinion, and Empedocles says truly that the strength of life is in the heart, in the form of blood. The heart is the tree of life in the midst. The fruit, that is
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blood, is forbidden to be eaten. But as evils are wrought in the macrocosinos by malignant spirits, tempests, and pestilences; so in the microcosmos, the blood, if polluted by the incursion of evil powers, has the same effect on the body of man. Malignant and destructive powers obtain admission to the spiritual body of man, and these become the causes of disease. This was seen and understood in the time of our Saviour. Even so far back as the time of Job, this power was given to Satan. The very same spirit of antipathy is seen in animals, as between the wolf and the lamb. Again, sympathy is shown, as between the magnet and iron. Sympathy, which binds all together, is the highest light. It is the fire of love and eternal peace. Antipathy is the production of the devil and those on whom he fixes his chains. Human blood is either sanguine, choleric, phlegmatic, or melancholy. Psellus treats of six kinds of demons — those having the qualities of fire, air, water, earth, subterranean. On the other hand, in the Apocalypse, we read of four angels standing at the four corners of the world, holding the four winds from these points. From these the foin* different kinds of nature in blood proceed.
The next book treats of the material of which human sperm is composed, and of its mystic explanation. This is given at length, and in plain ess of expression. Albertus Magnus declares that the semen is nothing else but super- fluous alimentaiy matter. Quoting Ezek. xxxvii. 5, ‘‘ I will cause breath to enter into you, and ye shall live,” he lays down the maxim that, as mentioned in the 9th verse of the same chapter, the “ breath ” comes from “ the four winds.” So it is to be believed that the generative principle is a cloud or breath, naturally culled from all the winds. The semen itself is of a twofold nature, external and visible, of a pure elementary sub, stance, and an invisible principle descending from above by the medium of the air. Angelic powers exercise their influence on the brain, and the most ancient authors hold quite correctly that the
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seminal fluid is derived from all tlie different parts of the microcosmos. Michael, the Archangel, the 2^oivev of God, so controls the divine breath, when once it is sent forth, as actnallv to have an immediate effect on the generation of mankind. The mystic teaching here, certainly very extra- ordinary, can be considered by such readers as know that the four winds are really the powers of four angels. The human life is '' Deiform,” and man was made in the form or matrix of God. In the last chapter of this part it is explained what unlawful acts produce, how demons are allowed to have power over winds and clouds, and that such powers are fed and supplemented by the improper acts of men.
The next section treats of the mystic anatomy of the heart in seven chapters. The heart is the sun of the microcosm. It is placed in the east, and the orient wind or power has its regulation. It is more. As the sun is the seat of the world’s soul, so ''cor sedes anima humana,” all passion comes from the dilation or contraction of the heart. The contraction is that “ hardening of the heart” which was Pharaoh’s doom.
The last section treats of the mystic anatomy of the brain, or the microcosmic heaven of heavens. In the concluding chapter, the Hebrew mystery of the bone, " Luz,” is explained.
In 1G29 appeared at Frankfurt, Fludd’s " Medicina Catholica, seu Mysticum artis Medicandi sacrarium. In tomos divisum duos. In quibus Metaphysica et Physica tain Sanitabis tuendae, quam morborum propulsandorum ratio pertractatur.” It is dedicated to Sir William Paddy, M.D., also a graduate of S. John’s, Oxford, and a school- fellow at Merchant Taylors’ with the famous Bishop Andrews. Paddy was physician to King James I., to whom he forecast his death some days before it happened. Paddy was a great friend of Archbishop La^ud’s, and gave an organ to S. Jolin’s College. He had a thesis " whether
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the morals of nurses are imbibed by infants with the milk." 1
The “ Medicina Catholica ” is divided into two books. The first treats of health and of the cause and nature of disease, the second of the method of treatment and cure. The first division treats of the beginning and preservation of life, the second of the origin of disease, of its cause, of the different kinds of disease. Treatment and cures are spoken of under the divisions of super-c^elestial, ctelestial, elementary, and the use of magnetism. Medicines are either divine, heavenly, or elementary. It is God alone that “ has power of life and death." Thou leadest to the gates of hell and bringest up again." A hierographical plate represents in shade Dionysius, and, in a bright showing of Apollo, restoration to health. In the sun is the life, and that sun, prefigured by Apollo, is Christ. The following Carmen" material to the matter in hand is criveii. Its
O
ingenuity will apologise for its insertion : —
1 liter cuncta micans I gniti Sydera cceli I
E xpellit tenebras E toto Phoebus ut orb E
S ic coecas reinovet I E S V S caligiiiis umbra S V ivificans que simul V ero praecordia inotu V S olem lustitiiB S ese probat esse beati S
An extraordinary hieroglyph explains mystically “ pro- pugnaculi salutis." God created man in His own image, but his enemies — the devil, death, and disease — have come into the world. Man, kneeling in the centre, is addressing Jehovah in the words of the Ps. xix. 31 — “ Oh, how great is thy goodness, which thou hast laid up for them that fear thee." The answer is returned from the sacred name, on another label — There shall no evil befal thee, neither shall any plague come nigh thy dwelling. For he shall give his angels charge over thee, to keep thee in all thy ways."— Ps. xci. 10, II. The angels of the four winds hold these winds by mouth-bridles. Raphael, Uriel, Michael,
^ Die. Nat. Biog. , in voce. See notice of his portrait, Evelyn’s Diary, 3 Oct. 1662. It is to be noted that Maier dedicates his “ Arcana Arcanis- sima” to his “ patron and friend,” Sir William Paddy, then President of the Loudon College of Physicians.
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and Gabriel are fighting against ludeous monsters, repre- senting disease and death. This is followed by an Exordium, sive prooemium,” in which the author, in a sort of h}unn or address, seeking the divine assistance, enquires into the difficult and profound question as to the nature of the Eternal Monad, returning thanks to the Eternal for all His benefits. Impressed with a deep sense of the wonders in creation, the author adores the everlasting Father, who has clearly made Himself known in the Eternal Son. All exist in Him, all power is His, and the greatest miracle of all is the Incarnation. Fludd’s idea of
O
eternal existence and energy is well expressed in this sentence, Quare tu solus es sola monas, unica et primaria unitas, principiorum binorum radix et origo.”
The treatise itself commences with the author’s ideas of the super-caelestial life, of the archetypal world, the intellectual, of the ternary “ monas ergo seternitatem ; geter- nitas mundum, mundus tempus, et tempus generationem continet.” The disquisition on the Monad is followed by a chapter “ in quo Dyadis natura descutitur.” The nature of light and darkness is then explained. The question of the origin of evil is discussed. God’s manifestation is by light, and the whole history of the nature of the macro- and microcosms is again gone into. The soul of the world is the fount of the life of the creatures.
The second book of this treatise is ‘‘ De metaphysica vitae et sanitatis ratione.” Other chapters treat of the direct- ing powers of angels upon the health of the human body, of the different Cabalistic influences, all of which have been already referred to. The elementary powers also work great effects, and, indeed, preside over health and combat disease. The four archangels have just been spoken of. They have their opposites in the army of Satan — Samael, Alzazel, Azael, Mahazael. Under these are legions of evil spirits. Angels, good and bad, have the mission of preser- vation and destruction, health and disease. The Cherubim, the thunder, and the winds are the very messengers of God
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(2 Sam., xxii. 11-16). Thus, in the macrocosm, we find power exerted through rain, snow, wind, and the like, all proceeding from the treasury of God — ministers of His severity ; and, as by the invocation of the prophet Ezekiel, the Divine Breath came tlirough the winds, so we see that on the microcosm the same powers of God holds good, and the very generative power in man proceeds from a spiritual and central gift, composed of subtile and elementary matter, and is drawn into the microcosm from the four corners of the earth.
The next book treats of the influence of the stars and heavenly bodies on the health of mankind. A knowledge of astrology is therefore necessary in the medical profession. The influence of the planets is now treated of Fludd begins with the watery influence of Venus. Then follow the influences of the Sun, the Moon, Mercury, Saturn, and Mars. The effects of winds come next. That of '' Boreas ” on the body is softening and relaxing, helps digestion, promotes generation, corrects bad vapours, and prevents putrefaction. '' Auster,” on the other hand, promotes sweat, helps tumours, &c., opens the pores of the body. Subsolanus (ventus oiientalis) is very healthful. It assists in the preservation of the body. The salubrity prevents ]3utridity, and temperates a hot and choleric nature. Ventus occidentalis is specially healthful towards evening. It inclines animal nature to generation, and assists pro- duction, but in the morning it is not so healthy. All these influences, starry, planetary, windy, &c., are applied in a very elaborate scheme to human life and ills. Even colour, sound, much more heat and cold, have their effects. Elaborate classified tables and diagrams give particulars. All miseries have followed from the quenching of the heavenly light in man. Moses, Job, Solomon, all declare that the Divine Light will begin to irradiate man’s soul when he obeys God. The light divine, quenched by the fall, caused the body to be the minister of disease and death. The justice of God is that heavenly light of wisdom,
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perpetual and immortal, and is life eternal. To know God is life eternal. The ears of God are open to our penitential prayers. Humility precedes glory. From penitence and humility spring faith and hope. The next part of the treatise relates to the mystery and effect of prayer. Prayer is a ray from the Divine Light in man, which passes on to God. Man is hut a little lower than the angels. His glory and honour are from God. By means of the Divine Wisdom, man can know of all things. The true hVht- (jivino; wisdom is the most glorious of all sfifts. Praver is the act of a mind agitated to penitence through the shining of the Spirit. Thus Hannah before Fli — ‘‘ I have poured out my soul before the Lord.” A prepared soul is required. A man must not tempt God. The preparation is internal. David exclaims — “ I am poor and needy, hear me.”
Huinilitv is an essential to success. External aids are
•/
prostration, fasting, tears flowing freehq an afflicted heart. The prayer of sinners is hateful to God. Many think they will be heard for their much speaking. Prayer is of two sorts — petition, and giving of thanks. Daniel speaks well, “ ter in die, flectens genua, orabat.” Other examples are those of Neheiniah, Jacob, and Tobias.
But the name of Christ is the name of grace, the name of Jesus the name of glory. By the grace of baptism — wherein is received the fiery unction of the Spirit — which Christ also received, we are then called to follow His example.
The next book contains a series of prayers for preser- vation in health, and especially in time of pestilence. Prayers need not be long. A very apt example is given in the book of Tobit, when Tobias and Sara pray for preserva- tion and safety. Two prayers, eucharistic or gratulatory, for preservation amid pestilence, and for prolongation of life, are inserted.
The next portion of the treatise refers to the influence of the constellations on the health of man, referring to the different temperaments, choleric and sanguine, phlegmatic
Q
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and melancholy, with their appropriate astral influences. These powers have influence also on sight, hearing, smelling, tasting, touching. Proper times are to be chosen for taking medicines, purgations, and bleedings.
The effect of the elements upon the health comes next. Air, wind, meteors, exercise, “ venere et vigilia,” on eating and drinking, sleep and quiet, passions of the mind. Rules are given for the different seasons of the year. In winter, for instance, few purges should be used — in the summer, vomits; in the winter, ‘‘ inferiores.” Very precise rules are also given “ in veneris usu ” : — “ 5. melius est coite calido quam frigido corpore, et huinido quam sicco.” Rules as to foods follow. Frequent drinking at dinner or supper impedes digestion. Walking and exercise before food are recommended. At the conclusion of the treatise a few prescriptions are added. The need of preserving the tone of the stomach is much dwelt upon ; its state in excess in the different temperaments is laid down. One prescription contains prepared coriander seed, cinnamon, red rose leaves ; also “ ventriculum galli, in furno exsiccati,” at page 241, “ Tractatus primi. Finis, Deo gratias.”
In 1631 was issued at Frankfurt, Integrum Morborum Mysterium : sive Medicinse Catholicee Tomi Primi Tractatus Secundus, in Sectiones distributus duas.” The first section treats in general of the nature of diseases ; the second, the “ Catoptron,” “ de Morborum Signis.” The first part extends to 508 folio pages ; the second to 413 pages. The first portion of the work is dedicated to Archbishop Abbot ; the Catoptron to Sir Robert Cotton.
The work is the continuation of the previous book, “ De Medicina Catholica.”
On the back of the title-page is a portrait of Fludd. A legend runs round it : — “ Robertus Fludd, alias de Fluctibus, Oxoniensis, Medicinse Doctor et Armiger, etc.”
On the first title-page is disclosed a side bed scene. A man in great weakness lies in a curtained bed. At the farther side two women are ministering to him ; on the
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nearer side the physician is feeling the sick man’s p\ilse ; one boy holds a candle, anotlier a candle and a basket. At the side is a table covered with different “ needments.” An animal, probably a cat, occupies part of the foreground. The second title-page displa3^s the world as imaged by Fludd. The four winds, held in by the four archangels, Michael, Gabriel, Uriel, and Raphael, blow upon the globe in the centre ; the other spirits sented by names and signs. The motto is that from the 7th chapter of the Apocalypse, “ I saw four angels standing,” &c., &c.
In the dedication to Abbot, Fludd refers to the previous dedication of his “ Cosmos ” to King James. He now offers this “ Membrum ” to the highest in station in “ ecclesia Anglicana.” With all due reverence, he wishes him daily health in body, mental illumination, divine aid, and per- petual happiness. It is signed, “ Reverentia3 tuae servus et cultor humillimus R.F.”
A sheet of hieroglyphic figures occupies the next two pages, which is explained in the five following pages. The “ Elenchus Capitum Omnium ” comes next. The hiero- gl^'phic plate represents the operation of the evil angels and their war against the world. Frog-like and reptilian forms are seen, accompanied by flying creatures rushing to the attack, which is only prevented by the Word of God coming in four different divine rays.
The treatise commences with an account, illustrated by experiments and “ machines,” explaining the laws of rarity and density.
The next part treats of the universal nature spirit of the microcosmos, the daily changing and movements of the elements, the generation of “ meteors,” illustrated with facts from Fludd’s own observations and experiments. As usual, the “ erroneous and false ])hilosophy ” of Aristotle is attacked. The microcosmos, man, now comes on the scene ; the complexion and temperature of man is con- sidered. The double nature of disease is next enq^uired
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into. This is illustrated by different diagrams of a glass, which on its figured sides represents the two different sorts of disease. Those which raise the temperature — apoplexy, paralysis, catarrh ; those which lower it — bile, gangrene, &c. All disease, starting from a certain point, proceeds either in one direction or in another. All passages in holy writ relating to disease are quoted and applied. The '' Catholic ” disease springs from the sin of man, and is a plague which is sent to evil hearts by Jehovah through evil angels ; yet happy is the man whom God correcteth ; therefore despise not thou the chastening of the Almighty.” Yet the essence of disease is corruption by sin. Hippo- crates, Galen, and Virgil (in the Georgies) are quoted. Hippocrates is shown to have held strongly the evil effects of the winds upon men’s health and spirits. A^et there are differences in the diseases according to their celestial or
O
super-cfelestial origin. Disease is either acute or chronic, and is undoubtedly affected by the inffuence of the planets. This is illustrated by quotations from S. Augustine, Boehme, S. Anselm. The plagues of the Egyptians, the slaying of their first-born, as well as the disease and trouble of Job, proceeded from Jehovah. Diseases are classified as proceeding from ‘‘ winds,” meteors,” or motions from the four cardinal points. Suitable treatment is indicated as applicable to these different troubles. Some account is given of the angels, who have generally power over winds which produce disease. A very short instance may be given ^ ; —
A large portion of the work treats of the stellary influence on health and disease. A large number of com- binations are made, requiring infinite patience, both in author and reader. These combinations produce certain diseases. Stars, winds, earthly elements, all have shares in
Oedema.
Meteora corporalia regni Occidentalis sunt
Scirrhus phlegmate.
1 i., p. 220.
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the scheme of health and disease enunciated by Fludd. Experiments are given by which the effects of the different “ winds ” are explained. Crises are treated of Crisis is a mystery. The fat and lean kine of Pharaoh have a place and yield a lesson. Tlie day of the crisis to death or recovery depends, first of all, upon the sephirotic tree, from which the influences of heaven proceed. As Job says, God at times rains His fury upon man, even when he is eating. The effects of the moon are laid down in certain definite canons. The divine science of numbers is also explained in regard to its relation to disease, and the thirty days of the month have each their influence on the progress of disease. Thus, Primo diu languebit ” ; “ Duodecimo recuperabit”; ‘^Trigesimo, cum difficultate evitabit mortem.” A very large portion of the Catoptron is taken up with a treatise, “ De Nomandia, sive Oypomantia ” — that is, ‘‘ divi- nation ” per urinam.”
The four “ conflexions ” are explained in their relation to sickness. Rules are given for solving these in their connection with the starry influences. The planetary signs govern different parts of the human body. Thus, “ Gemini” governs the shoulders, arms, the hands, the testicles. Gemini produces all diseases in these members, also de- fluxions of blood. So with the planets. Thus, Jupiter affects the liver, the stomach, the vital spirits, the left arm, the blood, the lungs, the belly, the left ear, &c. A useful ‘"speculum” shows this under the different signs of the Zodiac and of the planets. Divination by Geomancy comes next. The principles and elements of this mode of divin- ation are explained, with the names and value of the different combinations. The next part is “ De divinatione mortorum Physiognomica,” by colour, figure, and stature. Chiromancy follows. The lines of hand are figured accord- ing to methods already described. A considerable treatise follows : — “ Oypomantia, hoc est, Divinatio per urinam.” A picture appears on the title-page. It represents a study, with a seated figure of a doctor or philosopher, who is giving
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DOCTOK ROBERT FLUDD.
directions of some kind to a little lad, who is holding a covered basket in his hand. The seated figure is filling up a nativity. Four flasks are placed on one shelf ; behind the figure are two shelves of books. A compass and a globe are on the table. The ti-eatise extends from p. 254-413 of the Catoptron.” It is illustrated. Tables bearing diagrams of the different species of “humours” affecting the urine under the different positions and move- ments of the planets are inserted in considerable numbers. The colour, consistency, and substance of the matter vary at different times, and each and all have different medical mean- ing under the influence of the different planets. As before, the effects of the winds are noted, “ Orientalis, seu fgneae et Cholericm, Tntensa, Crocea, Rubea, Rubicunda, Viridis, Cserulea, &c.” ^ There are also seven particulars which have to be noted — age, sex, time, quality, complexion, habit of body, action. Four other’ particulars affecting are cold, frost, heat, wind. At p. 343 is a curious diagi’am. In the centre the physician sits, holding up in his hand an open flask nearly full of a fluid. Seven circles, referring by attached strings and vases, show from colour- the opinion of the physician. A green colour signifies generally trouble in the liver and veins. Diseases ol‘ the bladder, &c., are explained. The archangels and sephiroths are brought into the discussion.
This treatise is followed b}" another-, entitled, “ Pulsus, seu nova et arcana Pulsuum Historia, e sacr-o fonte radi- caliter extracta, nec non medicorum Ethnicorum dictis et authoritate comprobata. Hoc est, portionis tei-tim pars tertia, de pulsuum scientia.” At the bottom of the title-page (which, though no date appears on the title-page, bears at the end (p. 93), “ completum est istud opus, 1629. Octob. 19 ”), is a plate, at the top of which a hand from a cloud is feeling the pulse of an arm. The motto is — “ My bones are pierced in me in the night season, and my sinews take no rest.” — Job xxx. 17. Below, in a circle, are the “ dry
' p. 324.
DOCTOR ROBERT FLUDD.
231
bones ” of Ezekiel’s phophecy, with the four winds blowing on them, with the text round the circle. The tract is divided into five parts : —
1. The radical mystery of the pulse is opened up.
2. Contains the essential definition of the pulse, both from sacred writ and the opinions of Ethnic doctors.
3. The multiform difference in the method and pro- gression of the pulse.
4. The different species of pulses, distinguished both by the sacred authority and b}^ ocular demonstration.
5. How the pulse demonstrates the presence of disease.
The pulse is the effect of the operation of that divine
life breathed into Adam by God, and is a reflection of that divine tune and harmony with which God has clothed the spheres. It is an emblem of that harmony, concord, and union which are divine qualities, and which only exist in perfection between the Alpha and Omega of divine exist- ence. These are mysteries which were unknown to Galen and Hippocrates.
Pulses are of differing disposition, and their action is affected by the influence of the four winds. Thus, for instance^ : —
De Pulsibus Morborum Occidentalium.
(Epilepsia, Apoplexia.
Paralysis, Hydrops.
Convulsio, Sopor.
Catoche, Catalepsis.
Scotomia, Febris quotidiana.
At page 94, we have “ Huic volumini Epilogus.” It is to be held on the truest saying, “ Abscondente faciem suam Deo a creaturis perturbantur.” The word of Moses is as true as that of the Psalmist David — “ I will hide my face from them, and they shall be devoured, and many evils and troubles shall befal them.” All ^sculapian skill proceeds from the wisdom of the divine spirits, aided by the pro- perties and influences which God has placed in the power of His Divine Son, of whom Apollo was an emblem.
^ p. 86.
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DOCTOR ROBERT FLUDD.
At the end of the volume is a very large and elaborate table, “ Typis excudebatur Wolfgang! Hosmanni, Anno M.DC.XXX.” It is entitled : —
“ Medicamentosuin Apollinis Oraculum.
■*■ * ■*■
Hoc est
Medicinae Catholicse, seu Mysticae Medicandi Artis,
Tomus Secundus.”