CHAPTER 11.

NOTKS ON ROSICRUCIAN LITERATURE.

I WISH to 2)oint out how remarkal^le a thing it is to find the
Rosicrucians and their literature appearing on the stage of
Europe, and making themselves first known on and about the date
of Shakespeare's death, 1616. "The whole Rosicrucian contro-
versy," writes Mr AVaite (in his fifth chapter of the " Real His-
tory of the Rosicrucians "), " centres in a publication entitled
' The Chymical Marriage of Christian Rosencreutz.' It was first
published at Strasbourg in the year 1616. Two editions of the
German original are to be found in the British Museum,* both
bearing the date 1616 — ' Chymische Hochzeit : Christiani Rosen-
creutz. Anno 1459.' 'Erstlick Gedructzor Strasbourg. Anno
MDCXVI.'" It appears from Mr Waite that this romance "is sup-
posed to have existed in manuscript as early as 1601-2, thus
ante-dating by a long period the other Rosicrucian books " (p. 99).
If this is a fact, which Ave see no reason to doubt, it seems to us
very curious it was not published before, and it is possible its
publication depended upon some event. We are bound to con-
sider our evidence altogether, and we must call attention again
to the suspicious hint given in the " Confessio Fraternitatis " of
1615, where we read of imjDOstors, "One of the greatest being a
STACiE PLAYER, a irui'ii toith sufficient ingemiitij for iinpositwn." t

* In the Harleian MSS., from 6481 to 6486, are several Rosicrucian writ-
ings, some translated from the Latin by one Peter Smart, and others by a Dr
Rudd, who appears to have been a iirofonnd adejit.

t We take the following from the "Confession of the Rosicruciau
Fraternity," jmblished 1615 : —

"For conclusion of our Confession we must earnestly admonish yon, tliat

NO TES ON R OSICR UCIAN LITER A TURE. 2 9 9

Shakespeare, as we know by the list of actors given in the 1623
Folio, Avas an actor, his name figuring first out of twenty-six.
And though we are quite alive to the fact that at this date —
1615 — Shakespeare had retired, some years back, to Stratford,
all these llosicrucian manifestoes seem to have been existing in
manuscript some years before they were published. This is no
ingenious theory of ours, as Mr Waite's pages M'ill testify. For
example, he A\Tites : " The original edition of the ' Universal
Reformation ' contains the manifesto bearing the above title
('Fama Fraternitatis '), l)ut which the notary Haselmeyer declares
to have existed in manuscript as early as the year 1610, as would
also appear from a passage in the Cassel edition of 1614, the
earliest which I have been able to trace" (p. 64, "Real History
of the Rosicrucians "). It is a remarkable fact that the three
publications which made, as it Avere, the mysterious fraternity
knoAvn to the world, follow the dates 1614, 1615, 1616 — that is
the two years preceding and the year Shakespeare died. The
uproar resulting from these publications amongst the learned and
even unlearned of Europe, reaches its climax in 1617, when
Robert Fludd, the apologist for the order, replies to the attacks
of Libavius. This is the year following Shakespeare's death.
In 1623, the date of the publication of the first Folio edition of
the plays, we read of a meeting in Paris of thirty-six Rosicru-
cians, and the uproar recommences, and Gabriel Naude Avrites,
like Mersennc and Gassendi, to expose the pretensions of the
society. Fludd's "Tractatus Apologetici integi'itatem societatis
de Rosea Cruce defendens Leiden," 1617, proves that the year
following Shakespeare's death the battle of the critics Avas at its
height. I cannot believe this coincidence accidental. Nothing
is heard of the Rosicrucians before 1614, AAdren their manifestoes

you cast away, it' not all, yet most of the worthless books of pseudo chymists,
to Avhom it is a jest to apply the Most Holy Trinity to A'ain things, or to de-
ceive men with monstrous symbols and enigmas, or to profit by the curiosity
of the credulous ; our age doth produce many such, one, of the greatest being a
STAGE-PLAYEK, a man with sufficient ingenuity for imposition" (chapter xii.,
"History of the Rosicrucians").

300 NOTES ON ROSICRUCIAN LITERATURE.

and confessions appear yearly for three years, up to Shakespeare's
death, 1616. "We hear no more (directly) of them till 1623.
Bacon dies 1626, and De Quincey points out that Avith the
"Summum Bonum," 1629, they vanish from literature. The
dates are as follows of the three great manifestoes : —

, "Fama Fraternitatis," 1614.
■ " Confessio Fraternitatis," 1615.
\ " Chemical Marriage of C. K. C," 1616.

NoAv it is Avorthy of note that in 1614 Bacon was fifty-three
years of age, and in his fifty -fourth year; Shakespeare, fifty years
old, and in his fifty -first year. Because Shakespeare died in 1616
in his fifty-third year, and thus 1614 and 1616 give Bacon and
Shakespeare the same age — fifty-three. We mention this because
every sort of suggestion is valuable, seeing the word "Bacon" and
the Christian name " Francis " (the latter twenty-two times) are
to be refound on pages 53 of the Comedies, and 53 and 54 of the
Histories. Shakespeare never attained the age of fifty -four. But
in 1614, as already observed, the first Rosicrucian publication
appears — Bacon being fifty-three, and in his fifty-fourth year. It
is highly probable, if the Rosicnician mystery is at the l)ottom of
the plays and their authorship, the first publication of the society
would constitvite an initial starting-point. Thus the three great
dates would be 1614, 1615, 1616. It is cui-ious to find the first
mispaging in the Folio upon page 50, this being Shakespeare's
age, 1614. And in the Histories we find Bacon's Christian name,
"Francis," twenty-two times on pages 53, 54, which are mispaged
(evidently intentionally), 55, 56. Now taking Bacon's age as a
l)asis for dates, these ages give us 1614, 1616, the date of the
first Eosicrucian publication and fame, and the date of Shake-
speare's death — 1616. It is noteworthy, though perhaps merely
a speculation, that Christian Rosy Cross, the founder of the
society, dies at the age of 106. It is upon page 106 of the 1640
"Advancement of Learning" that the drama is first introduced,
and this number is exactly the double of fifty-three. Bacon's age
in 1614, and Shakespeare's — -1616 — when he died.

NOTES ON ROSICRUCIAN LITERATURE. 301

It is indeed striking to find almost all the Rosicrucian litera-
ture appearing at and about the date Shakespeare died — 1616.
For example :

" Rosa Florescens contra F. G. Menapii calumnias," &c., was
published at Frankfort, 1617.

" Edio der von Gott hocherleuchteten fraternitiit des loblichen
ordens R. C." (Danzig, 1616).

"Judicium Theologicum, oder : Christliches und Kurzes l)eden-
ken von der fama und Confession der briiderschaft des loblichen
ordens der Rosenkreuzers " (David Maier, 1616).

" Turris Babel, sive Judicior de fraternitat Rosaceae Crucis
Chaos," Argent., 1619 (John Val Andreas).

" Analysi Confessionis Fraternitatis De Rosea Cruce " (And.
Libavius, 1616).

" ReipubliccV Christianopolitan?e descripto," Agentor., 1619
(Andreas, J. V.).

" Silentium post clamores, h. e. Tractatus Apologeticus, quo
causae non solum Clamonim (seu Revelationum) Fraternitatis
Germanicai de R. C, sed et Silentii traduntur et demonstrantur "
(Michaeli Maiero, Francof., 1617).*

It is well worthy reflection the Rosicrucian manifestoes of
1615, were jiublished at Friuikforf, where Fludd 7vas publishing
his works. Gabriel Naud6 writes: " L'an 1615 Jean Bringern
imprima a Francfort un liure en Allemand contenant deux
opuscules, intitulees Manifesto et Confession de foy des Freres
de la R. C. lesquels pour estre les deux premures qui out
annonc6 les nouvelles de cette congregation, nous apprennent
que le premier fondaten d'icelle fut in Allemand, lequel estant
ne l'an 1378," &c. ("Instruction a la France sur la verite de
I'histoire des Freres de la Roze-Croix," 1623). Another point
is that the Rosicrucians used the expression Instauration for their
promised reformation of arts and sciences. Gabriel Naude in

* A slight study of the Kloss Catalogue of Rosici'ucian works will convince
the student of the enormous quantity of R. C. works which appeared in 1617,
the year following Shakespeare's death.

302 NOTES ON ROSICRUCIAN LITERATURE.

the work just quoted from, entitles one of his chapters "Re-
sponse ;i la principale raison de rimtauration promise," &c.
Postel, who evidently was a precursor of the society, wrote :
" De ultima nativitate mediatoris : De instaumtione rerum
omnmm * per magnus Helise prophetae," &c. The reader -wdll
see how suspicious it is to find Bacon joining hands with the
Rosicrucians in this title Insfauratioit. Bacon Avi'ites : "This
one way therefore remaineth, that the whole lousiness be at-
tempted anew, with l)etter preparations or defences against
error ; and that there be a universal Instaimitiou or reconstruc-
tion of the arts and sciences, and of all liimmn learning upon a
due basis." That is the meaning of the word Instauratio : it
was used by the Romans for the repetition of anything, and
generally with a special view to correctness or completeness
of performance, as for instance, of games or sacrifices, of which
the first performance had been unsatisfactoiy. " It is properly
a building up, and is nearly the same thing tvith a restoration " (Craik's
"Bacon," p. ii. 2).

The connection between the Avorks of Roger Bacon and the
Rosicrucians is most apparent, and points to England as the
origin of the Society. Naud6 says : " Et certain Anonyme
qui a mis en hmiiere I'epistre de Roger Bacon De potestate artis
et naturce, passe bien plus outre et se donne carriere en ses
imaginations : car en la Preface au Lecteur il dit que cette
renovation et instauration future se fera principalement re-
marquer en trois poincts : le premier en Vunitie de Religion -j-
par la conversion des Juifs, Idolatres et Ismaelites : le second

* Fludd writes : " Unde sit (ut mihi videtur) quod Fratres renovationem
et restaurationem mundi Ethicam sen nioralem, hoc est niorum, scientiarum
ct artium instaurationcm, correctiouem et exaltationeiu, et hominum in
obscuritate et tenebris vitas degentium libertatem et illuiuiuationeni, et per-
spicnam veritatis olim tabesceiites lumen et splendorem, cum falsitatas detri-
mento exilio, ac runia, et repetitionem atque mutuo quasi nixu renovationem
aetatis aureae, nou inepte prresagiverint : dicentes in uuo confessionis loco :
Quod, M'undus dcbeat rcnovari," &c. ("Tract. Apol.,"p. 81, 1617).

+ Note Bacon wrote an Essay upon " Unity in Religion."

NOTES ON ROSICRUCIAN LITERATURE. 303

on rabondance et richesse de toutes sortes de biens : et le
dernier fera reluire les vertus, esclater les sciences et obligera
un chacun a ^•ivrc commc cnst faict notre premier perc s'il
fut demeurc en I'estat de la justice originelle : laquelle dis-
tribution il confirme par une infinite de passage de la saincte
Escriture, le tout pour piloter et establir le premier principe ct
fondement de cette congregation de la Roze-Croix " (pp. 43, 44,
"Instr. Sur les Freres de la Roze-Croix," 1623).

It is most remarkable that we always hear of the Rosicrucians
and their founder in connection with Roger Bacon. For Burton
writes in his " Anatomy of Melancholy," p. 72 (Democritus to
the Reader) : " That omniscious, only wise fraternity of the
Rosie Cross .... their Theophrastian master, whom though
Libavius and many deride and carp at, yet some will have to be
the lienewer of all arts and sciences (Footnote— Omnium artium ei
scientiarum instaurafor), reformer of the Avorld, and now liWng ;
for so Johannes Montanus Strigoniensis (that great patron of
Paracelsus) contends and certainly avers, a onost divine man
(Footnote — Diiinns ille tir. auctor notarum in ej?. Bog. Bacon, ed
Hamburg, 1608), and the quintessence of wisdom, wheresoever he
is." The reader perceives that this supposed founder of the
fi'aternity is the author of notes upon Roger Bacon ! Let it be t
here remarked Francis Bacon is supposed to have borrowed his
doctrine of Idols from the four-fold classification of Roger Bacon's
" Offendicula, quce omnem quemcunque sapientem impediunt "
(Opus Magus, first part, and Opus Tertium, cap. 22). In the
" New Atlantis " may be refound a number of marvels, which are
borrowed from this Book of Roger Bacon, mentioned by Naud^,
i.e., "De potestate artis et naturo'," and "Be secretis artis et Natura',"
viz., to make chariots move without animals, diving boats, flying,
telescopes, magnifying glasses, &c.* The invention of Spectacles,

* The whole of Bacon's prophecies iu his "New Atlantis" regarding the
march of science are being realised. Will the world not recognise that
' ' Looking Forward " belongs to Bacon and not to' only modern writers, like
Bellamy and Thuisen ?

304 ^'0 TES ON R OSICR UCIAN LITER A TURE.

like that of the Microscope and Telescope, has been ascribed to
Roger Bacon. (Com2)are "Novum Organum," Book II. xxxix.)
In the " Temporis Partus Masculus," Bacon -writes praisingly of
his great namesake, " Siquidem utile genus eorum est, qui de
theoriis non admodum solliciti, mechanica quadam subtilitate
rerum inventarum extensiones prehendunt, qualia est Bacon."

Another convincing proof that the origin of the Eosicrucians
really was connected ivith England, and was transmitted abroad, is
the fact that it never took any hold in the countries where it
made most noise, but took lasting root onl/j in England. De
Quincey writes : " In France it never had even a momentary
success." Again : " Kosicrucianism received a shock from the
WTitings of its accidental father, Andrea and others, such as in
Germany it never recovered. And hence it has happened that,
whatever numbers there may have been of individual mystics
calling themselves Eosicrucians, no collective body of Eosicrucians
acting in conjunction was ever matured or actually established
in Germany. In England the case was othenvise ; for there, as I
.•<hall shon; the order still subsists under a, different tiame" (De
Quincey, 404).

The striking point that Andreas disclaimed the society in the
Avords, ^^ Flanissime nihil cum hac FraternUate (sc, Bos Crucis)
comnmne habeo" {die Alethia, or Truth speaking), is to be placed
alongside with the fact that the cudgels of the society are taken
up by Eobert Fludd, an Englishuwit, Avho may be regarded as their
champion. It is also noteworthy that ail the great writers upon
this subject are Englishmen, viz., Thomas Vaughan, John Heydon.
Michael Maier, the most important of the foreign writers, having
visited England in 1616 and staying with Fludd, who publishes
first 1616. The great fact the society was autipapal and in
secret harmony with the work of the Eeformation, points to
England or Germany as the countries most likely to i)roduce such
a society. If the reader will only weigh the evidence, that in
' 1614, 1615 these pamphlets are ])ublishcd in Germany, that in
-IGU) Fludd is pei'fect master of their secrets, and writes E.i'

NOTES ON ROSICRUCIAN LITERATURE. 305

Cathedrn, he will, considering how cut off hy the sea England was
from the Continent (and taking into consideration the nature of
communication in those days), see that everything points to this
country.

A very convincing, or at least strong presumptive piece of
evidence pointing to England as the headquarters of the Rosi-
crucians and their fountciin head, is afforded by the fact that
Robert Fludd, the great English Rosicrucian, took up the cudgels
for the society against the attacks of the foreigners, Gassendi
and Mersenne. De Quincey writes : " Fludd it was, or whosoever ivas
the author of the ^ Siimnmni Bonum,' 1629, that must he considered as
the immediate father of Freenuisonry, as A rid red was its remote father.
What was the particular occasion of his OAvn first acquaintance
with Rosicrucianism is not recorded : all the books of Alchemy
or other occult knowledge, published in Germany, were at that
time immediately carried over to England — provided they were
written in Latin ; and, if written in German, were soon translated
for the benefit of English students. He may therefore have
gained his knowledge immediately from the three Rosicrucian
books. But it is more probable that he acquired his knowledge
on this head from his friend Maier (mentioned in the preceding
chapter), who was intimate Avith Fludd during his stay in Eng-
land " (p. 406, " Inquiry," &c.). The profound student will
notice how curious it is to find that it is English Rosicrucianism
that gives birth to Masonry. De Quincey's suggestion, Fludd
gained his knoAvledge from Maier, is a mere haphazard statement,
and of no value. On the contrary, what little we can gather
points the opposite way, for it is quite impossible Fludd could
have gathered from Maier (who was in England, 1617) the infor-
mation which led to such works as " Utriusque Cosmi, majoris et
minoris Technica Historia," publi.shed 1617, in two volumes ;
" Tractatus apologeticus — integritatem Societatis de Rosea Cruce
defendens" (Authore Roberto De Fluctibus, Anglo, M.D.L.
Lugd. Bat. 1617). Fludd wrote two works in reply to Father
Mersenne and Gassendi.

3o6 NOTES ON ROSICRUCIAN LITERATURE.

That Robert Fludd's philosophy did not come from abroad but
rather went abroad, we ai^e about to prove. It is, indeed, a
singular thing that none of his works were published in England,
and this goes a long way towards showing that the source and
fountainhead of the fraternity ^cas in this coitntri/. If the reader
will attentively study the following extract from Disraeli's
"Amenities of Literature," he will at once perceive Fludd
was receiving letters, 'praise, money from the Continent, and he
himself lets the " cat out of the bag " when he declares (dis-
gusted with the indifterence of his own countrymen to his
speculations), " no man is a prophet in his own count ry."

"'I tell this to my countrymen's shame,' exclaims Fludd,
' who, instead of encouraging me in my labours, as by letters
from Folonia, Suevia, Prussia, Germany, Transylvania, France,
and Italy, I have had, do pm'sue me with malice, which
P when a learned German heard of, it reminded him of the
speech of Christ, that 'no man is a prophet in his own coun-
try.' Without any bragging of ni}- knowledge, be it spoken,
^- I speak this feelingly ; but a guiltless conscience bids me be
})atient.'

" The Avritings of Fludd are all composed in Latin ; it is
remarkable that the works of an English author, residing in
England, should be printed at Frankfort, Oppenheim, and Gouda.
This singrdarity is accounted for by the author himself. Fludd,
in one respect, resembled Dee ; he could find no English printers
"- who Avould venture on their publication. When Foster insinu-
ated that his character as a magician was so notorious, that
he dared not print at home, Fludd tells his curious story : ' I
sent my writings beyond the seas, because our home-born
printers demanded of me five hnndred pounds to print the first
volume, and to find the cuts in copper ; but beyond the seas it
was printed at no cost of mine, and as I could wish ; and I had
siodeen copnes sent me over, toith forty pounds in gold, as an unexpected
gratuity foi- it.'' It is evident that, throughout Europe, they
were infinitely more inquisitive in their occult speculations than

NOTES ON ROSICRUCIAN LITERATURE. 307

we in England " (p. 648, " Amenities of Literature," The Rosa-
crucian Fludd. D'Israeli).

Is it likely Fludd would be receiving money, letters, praise
from abroad, and getting his works paid for on the Continent,
if the source, origin, and headquarters of the society wei"e on the
other side of the channel 1 It Avould be like " sending coals
to Newcastle." A plagiarist would never lay claim, as he does,
to the title of prophet ! Why does Fludd receive all these
letters from abroad ? Have we not at once an explanation
of the connection of Germany vnth the origin of the society
in the fact Fludd published at Frankfort, Oppenheim, and
Gouda, and not in England 1

Bacon ■^^Tites : "For there are, as we see, many orders and
societies, which, though they be di^^ded under several sovereign-
ties and spacious territories, yet they do contract and maintain
a society and a kind of Fraternity one with another, in so much
that they have their Provincials and Generals, to whom all the
rest yield obedience. And surely as nature creates Brotlierlwods
in Families; and arts mechanical contract Brotherhoods in com-
munalities ; the anointment of God super-induceth a brother-
hood in king and bishops ; vows and canonical rules unite
a hrotJterh'iod in Orders ; in like manner there cannot but
intervene a Noble and generous Fraternity between men by Learn-
ing and Ilhiminations ; reflecting upon that relation which is
attributed to God, who himself is called The Father of Illumina-
tions or Lights" (Lib. II. pp. 74, 75, "Advancement of Learning,"
1640).

This is an excessively curious and suspicious passage. The
italics and capitals are not ours, but as in the original text.
The Rosicrucians called themselves Brothers (Fratres), and all
their addresses, as well as the writings of Fludd, are full of
this term. For example, at the end of Fludd's "Tractatus
Apologetici" of 1615 (p. 195), we see this title, "Epilogus
Authoris ad Fratres de Rosea Cruce." But what is far more im-
portant, they coupled to this title of Brotherhood the description,

3o8 NOTES ON ROSICRUCIAN LITERATURE.

Illuminate * (or Illuminates), by which they have ever since been
known. This title they derived from their deep researches into
the nature of Light, which is one of their principal doctrines.
Mosheim tells us that the Ilosicrudans derived their name from
the three letters Lux (Light). "Lux is the menstruum of
the red dragon (i.e., corporeal light)." Fludd deduces every-
thing from Light, and compares it (if he does not even identify
it) with Spint : " Lucem actionum omnium causam esse, ut et
spiritum humidum passionis, subjectum ex pr^ecedentibus satis
declaratum est" (p. 155, "Tract. Apol.," 1617).

Again : " Li hominibus est lucid us rationis discursus. In
cseteris animalibus est. ignis occultus, actiones vitje, et sensus
manifeste gubernans. In vegetabilibus est anima qusedam lucida,
circa eorum centra delitescens, vegetationem, et multiplicationem
causans in infinitum. In mineralibus etiam est splendoris scintilla
versus perfectionis metam ilia promovens. Atque ita qua3libet
creatura actiones et proprietates suas a luce recipit, unde patet
<|uod omnia Naturae arcana, ab hujus creatur^e proprietate de-
rivata fuerint, et originem suse virtutis sumpserint, et quod nihil
in hoc mundo peractum fuerit, sine lucis mediatione aut actu
divino " (p. 157, "Tractatus Apol.," 1617). Those acquainted
with Bacon's %vritings will recognise the parallels endlessly spread
throvTghout his works. Indeed, his " Novum Organum " is con-
stantly alluded to in the sense of Light, f Bacon writes: "And

* Fludd writes : " Prophetas autem illos vocamus, qui Spiritu Saucto
])ermissione divina illurninati sunt ; atque hujusmodi etiani erant Patriarcliii?,
et Apostoli. et omnes, quibus Deus eifudit, Spiritum suuni " (Ch. vii.,
" Tractatus Apologetici, " Pars. II., p. 146).

t The enormous weight the Rosicrucians placed ujion Liijhf as a first prin-
ciple in creation may be seen by Fhidd's words, ' ' nihil in hoc inundo jycmdiim
fuerit, sine lucis mediatione aut actu divino," ah'eady quoted by Mr Waite.
The motto upon Bacon's " Sylva Sylvarum " or " Natural History " (title-page
engraving), placed underneath a tiery semi-circle of creative Light, is —
Et vidit Deus lucem quod esset bona.

Fludd :^" Ex Ids igitur colligendum est, quod Deus diligenter observaverit
effigies, figuras, lineas, et characteres cujuslibet sui operis, quoniam post
ciijuslibet eorum creationem coinniendare solebat perfectionem ejus Genes. I.
Et vidit Deus hiccm quod esset bona," &c. {" Tractatus Apol.," ch. iv. jiars. i.,
1617).

NOTES ON ROSICRUCIAN LITERATURE. 309

men ought to sulmiit their contemplations awhile, and to inquire
what is common to all Ludd Bodies as of the Form of Light. For
what an immense diflference of body is there betwixt the sun and
rotten wood, or the putrid scales of fish ? They should likewise
make inquiry what should be the cause why some things take
fire, and once thoroughly heated cast forth a light ; others not 1
Iron, metal, stones, glass, wood, oil, &c." . . . (Book IV., p. 215,
" Advancement of Learning," 1640). Compare Fludd : " Similiter
ignem ex lignis et lapidibus expressum dicunt, quem narrant per
multos annos vitro inclusum, etiam in maris vel putei profunditate
arcisse" (p. 158, ''Tractatus Apol.").

If space permitted I could adduce endless parallels between
Bacon and Fludd on this point. Bacon's theory is that there
exists an indsible intenud light producing no flame. " How comes
it to pass Owls and Cats and many other creatures see in the
night 1 Nay, many have understood so little on this point, as
many have thought the sparks from a flint to be attrited air "
(Book IV., " De Augmentis ").

Light (with Bacon) did not exist before darkness, but was
extracted or evolved out of it. " Whereas Holy writ sets down
plainly the mass of Heaven and Earth to he a dark chaos before the
creation of Light" (p. 215, "Advancement," 1640). Now compare
Fludd, which I take for the reader's impartial judgment from
Mr Waite's interpretation.

" The third part is entitled ' De Naturae Arcanis,' and treats of
the mysteries of Light, &c., developing in a small space a curious
and profound philosophy. It describes God as the ens entium,
eternal form, inviolable, purely igneous, %vithout any intermixture
of material, unmanifested before the creation of the universe, according
to the maxim of Mercurius Trismegistus, ' Monas general monadem,
et in seipsuni reflectit ardor em suum.' Earth is defined to be a
gross water, water a gross air, air a gross fire, fire a gross ether,
while the ether itself is the grosser part of the empyrean, which
is distinguished from the ethereal realm, and is described as a
water of extreme tenuity, constituted of three parts of luminous

3 1 o NO TES ON ROSICR UCIAN LITER A TURE.

substance to one aqueous part; it is the -purest essence of all sub-
stances, and is identical with the luminiferous ether of the latest
scientific hypothesis. Its place is the medium mundi, wherein is the
sj)hcera cequalitatis, in which the sun performs its reA^olution. The
sun itself is composed of equal parts of light and water. Light
is the cause of all energies — nihil in hoc mundo peractum fuetit, sine
lucis mediatione aut actu divino. ' It is impossible for man to
desire more complete felicity than the admirable knowledge of
light and its virtues,' by which the ancient magi constructed
their ever-biu^ning laxw^s, forced fire out of stones and wood, kindled
tapers from the I'ays of stars, and naturally, by means of its
reflections, produced many wonders in the air, such as phantom
writing, and more than all by the true use of the lusi imisibilis,
made men themselves invisible " (Waite's "Real History of the
Rosicrucians," p. 292).

Here is Fludd repeating Bacon's doctrine of the priority of
darkness before Light. " Et posuit tenebras latibulum suum in
circuitu ejus, tabernaculum ejus tenebrosa aqua in luibibus
densis, &c. At vero cum ejus voluntas esset macrocosmum con-
dere in gremio seu ventre hyles adhuc informis (na^n tenehrce fuerunt
sup-a faciem. Ahyssi infinifce) ut cum Trismegisto loquar, mntavit
formam et universa suhito revelamt, et omnia in lumen conversa sunt,
suave nimium. Et paulo post Umbra qucedam horrenda ohliqud revolu-
tione subterlabebatur vel, Psal. xviii. 1 2, prce fidgm'e in conspectu ejus
nubes tenebrosce et densm transierunt" ("Tractatus Apol.," p. 152).

Bacon wintes in the " New Atlantis " : " We maintain a trade,
not for gold, silver, or jewels ; nor for silks ; nor for spices ; nor
any other commodity of matter ; but only for God's first creature,
which was Light : to have Light (I say) of the growth of all parts if
the world."

It is curious to find this doctrine of infernal light repeated in
"Love's Labour's Lost" —

Light seeking light doth light of light beguile :
So ere yon find tchcrc light in darkness lies,
Your light grows dark by losing of your eyes.

(Act i. sc. 1.)

NO TES ON K OSICR UCIAN LITER A TURE. 3 1 1

Compare Fludd on this Liiisible Interior Light : — " Hinc hominem
internum ab homine externo distinguiraus. Hinc facilitates in
hoc sive illo animali, ct minerali, vegetabili, et mineiali ad corporis
humaiii morbo langiiescentis curationes, Magi;B naturalis opera-
tiones et infinitalia, derivantur. Ex quil)us constat, quod licet
manifestse rerum proprietates, et corporum effectus oculis nostris
et sensibus offerantur, noii tamen ea cnndemnare oporteat, quce sensui
nostru no)i succedant, videlicet quae occult^ in corporibus delitescunt,
et obsconduntur ; quoniam, ut prsestantior pars totius creationis
est invisibilis, videlicet spiritus ille Empyreus, lucesque invisibiles
ejusdem, nempe Angeli, et totus Calestis exercitus invisibilis ad
cujus esse, Lux iruisihilis et spiritus sirailis concurrehant ; sic pra?-
stantiora Dei atque natiirse arcana sunt invisibilia et non nisi ab
oculis intellectualilms percipienda" (pp. 160, 161, "ApoL").
Spirit and Light Fludd almost, if not indeed, identifies.

" We read that the first of created forms was light ; which hath
a relation and correspondence in nature and corporal things, to
knowledge in spirits and incorporal things" ("Advancement of
Learning," Lib. I.). This doctrine, which is especially Baconian,
and belongs also to the " Novum Organum," is to be refound in
Fludd's "Apology of the Rosicrucians," in answer to Libavius
(1617). One of his chapters is entitled "Z^e Luce."

Compare Bacon's ^^ Radix Ferspectivce sive de Forum Lucis"
(Book IV., "De Augmentis). Bacon writes : — "Some of Plato's
school have introduced Light as a thing more ancient than matter
itself ; for when empty space was spread they affirmed it was, in
a vain imagination, that it was first filled with light, and after-
wards Avith a body, whereas Holy Writ set down plainly the
mass of heavens and earth to be a dark chaos before the creation
of Light." Just as Bacon fetches all his authority from the Bible,
so Fludd, one of his leading doctrines being this first existence
of darkness and chaos.