chapter 2 of section 2, that the most prominent parts of

true religion are wisdom, justice, and peace, any Pro- testant, but the whole trend of the book is Roman. This is seen when the origin and history of monastic orders, as then existing, are detailed, but more clearly still in section 2, chapter 6, " Reformatio invito Domino attentata Opus injustitiae est.” In that chapter the writer refers to the Roman Pontiff as only inferior to Christ, the highest Pontift of all.i
APPENDIX IV.
THE GERMAN EDITION OF THE TRACTATUS APOLOGETICUS.’'
This interesting work appeared in small 8vo, paper covers, at Leipsic, 1782. It states, in the title page, that it had been translated, on account of its rarity and importance, from the original Latin into German by Adam Booz. It extends to 320 pages. A preface of some length and in- terest has, as a ''foreword,” the well-known lines from Hamlet,
“ There are more things in hea^’^en and earth, Horatio,
Than are dreamt of in your philosophy.”
The preface explains the translator’s motive for the reprint — the Latin edition had become very rare, and had been wanting in the folio edition of Fludd’s works. Readers and enquirers into the high secrets of Nature will not read the treatise without instruction and enjoyment. It treats of higher truths. Many circles are passed through in life, and, when a certain point is reached, lovers of the truth swing themselves into a better and more complete circle.
The story of the Rosicrucians has commonly been con- sidered as a secret riddle, or merely an old legend in history which has given an opportunity for various and wonderful stories. Many have tried to explain away the story as a chimera and phantom. But the external certainty of the order has^ been declared by Master Pianco in 1781. The matter has both an outer and an inner knowledge, and some are content with the former, and never penetrate to the other. They' only hover round the outside of the
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DOCTOR ROBERT FLUDD.
bottle, and never nourish themselves with the contents. Some are doubtless deceived, like those Freemasons who went from one false lodge into another. But does it follow that, though some have been deceived, the whole affair is as nothing ? This would be both an unphilosophical and unreasonable judgment. But does the existence of a thing, then, depend upon its ceremonies ? The misuse of a thing does not take away from its right use. Mistakes do not prove that all true knowledge is quite impossible. And, lastly, there may be real Rosicrucians and Freemasons in the world, though they have never been received into these orders, or lodges. The order and the worthy members of it are to be honoured, not because it builds its deeds upon the Foundation of Christ, not because a member is called such, but because he acts so. And if one cannot rise to the teaching of philosophy, yet he may do the greater Christian deeds, his heart may be all the better.
All long more after light than darkness. What spirit does not strive after completion ? What reasonable being would care to go through life blind ? Who does not prefer light to darkness ? What wanderer, however pleasant his path, does not thank him who shows the right way ? We should struggle against and subdue all in the world that makes real good less, and scatters the seeds of error which are dangerous and destructive to humanity.
APPENDIX V.
PORTRAITS OF FLUDD.
Robertus Fludd, alias de Fluctibus, Oxoniensis, Medi- cinse doctor, &c.
“ Frontispiece to his ‘ Philosophia Sacra,’ Frankf., 1626 ; fob “ Robertus Fludd, &c., in Boissard ; 4to.
“ Robert Fludd, Jollain, exc small 4to. This is unlike the other prints.” ^
The first portrait above-mentioned is that which is produced in reduced facsimile as the frontispiece to this work. See further description and a copy of the Latin verses underneath the portrait, pp. 154-5, hereof. Another
^ Granger, Biog. History of England, ii. 3.
APPENDICES.
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portrait, not mentioned by Granger, forms the frontispiece to the “ Tractatus Secundi Sectio Prima ” of Fludd’s Historia.” The volume was printed in 1631. This is a later portrait than the last, and represents Fludd as an older man. The face is thinner, and presents a greater contrast to the massive brow. The top of the head is nearly bald. The name is given in a running legend round the oval enclosure. The coat of arms is engraved at the side, and the same words, in quotation from the Psalm, issue from a rayed glory containing the sacred name. The enofraver’s name is not given. Underneath are the follow- ing lines : —
Poeona commendent laudentque Machaona prifci, lactes Phcebigenam tuque Epidaure tuum.
Nos te Robertvm nostris celebrabimus annis,
Nomina qui gelidis Flvctibvs orsa geris.
Scilicet infando subnixus robore mentis
Describis quicquid cosmus vterque tenet.
Suauis es ore, grauis, Flvddi, simul arte medendi Dicendus patrise verus Apollo tuse.
Sit licet Argolic^ praecinctus Daphnide Poeon,
Quae datur k Phoebo Laurea, tota tua est.
The last portrait is that on the tomb, now underneath the tower of Bearsted Church.
It represents Fludd in the doctor’s gown, with an open book before him. The coat of arms is on a mantle behind the head, which stands out freely and boldly. We are told that this monument was prepared by Fludd himself. His fingers are amid the leaves of a book on a desk before him. The face is fuller in the under part, and more pleasing than in the previous picture. It is said that volumes in stone were carved, eight in number, along the edge of the monument, but only two now remain. At each side, on a darker sort of slate stone, is the upright rod and serpent, the emblem of Esculapius.
APPENDIX VI.
FLUDD AND FREEMASONRY.
There is no evidence to show that Fludd was a Free- mason. It is not unlikely. A very interesting article, “ Rosicrucians, their History and Aims,” by Dr Wynn Westcott (Transactions of Lodge Quatuor Coronati, vii., p. 36, et seq.), may be profitably read in this connection. Mr
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E. Conder, junior, commenting on Dr Wynn Westcott’s very able paper, says : — “ There is one point which may assist our Worshipful Master, and I shall be delighted if it does, and it is this : Dr Robert Fludd died, unmarried, 8th September 1637, at his house, in the parish of St. Catherine, Coleman Street ; he had previously resided in Fenchurch Street. As the Masons’ Hall is situated in a lane which runs from Coleman Street into Basinghall Street, there is a possibility of Dr Fludd (if a Freemason) having been a member of the speculative division of the Company, and he may have attended the Lodge that was held in the Hall of the Company in his day. Further than this, in an inven- tory of the Company’s Goods, taken just before the fire of London, 1660, there is this entry : — ‘ Item : one book of the Constitutions that Mr Fflood gave.’ I cannot trace the name of Ffiood in the books since 1620 ; of course this Mr Fflood may not have been Dr Fludd, but rather a simple operative of the name. Here I leave the question as not proven.”
In Gould’s elaborate “ History of Free Masonry,” the whole question of a connection between the Rosicrucian Society and Masonry in the seventeenth century is discussed. There can be little doubt that Ashmole and other known Masons were at least deeply interested in the other body. They may have been members of both. Such expressions as living stones,” the building of “ a spiritual temple,” working from a centre,” are found in Fludd’s writings. These argue that the ideas of spiritual teaching in symbolism from the ordinary building art were realised and appre- ciated. Further we cannot say.^
^ Gould, iii., p. 111, &c. .1 ,*
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