expected from anybody knowing nothing about the fundamental principles in the constitution of man. Whether Paracelsus obtained his knowledge in the East, as has been claimed, or whether it was revealed to him by his own perception of truth, does not concern us; but there can be no doubt that he knew that sevenfold classification, for we find him speaking of the following seven aspects of man:— 1. _The Corpus_, or the elementary body of man. (_Limbus._) 2. _The Mumia_, or the ethereal body; the vehicle of life. (_Evestrum._) 3. _The Archæus._ The essence of life. _Spiritus Mundi_ in Nature and _Spiritus Vitae_ in man. 4. _The Sidereal body_; made up of the influences of the “stars.” 5. _Adech._ The inner man or the thought-body, made of the flesh of Adam. 6. _Aluech._ The spiritual body, made of the flesh of Christ; also called “the man of the new Olympus.” 7. _Spiritus._ The universal Spirit. There is hardly a page in the philosophical writings of Paracelsus which does not refer to the twofold nature of man, his terrestrial and celestial aspect, and of the necessity of the development of his higher nature and superior (spiritual) understanding. “Above all, we must pay attention to the fact that there are two kinds of spirit in man. (One originating in nature, the other coming from heaven.) Man ought to be a human being according to the spirit of (divine) life and not according to the (terrestrial) spirit of the _Limbus_. It is a truth that (the heavenly) man is an image of God, having in him a divine spirit (life). In all other respects he is an animal, having as such an animal spirit. These two are opposed to each other, but one of the two is bound to succumb. Man is destined to be a human being and not an animal, and if he is to be a human being, he must live within the spirit of (immortal) life and do away with the animal spirit.” (“Philosophia Occulta,” Lib. I., Prologue.) The mysteries of the inner temple of nature are not accessible to the vulgar and the profane, because every being can realise only that which corresponds to its own nature. To penetrate into the realm of truth a true soul is required; an animal can realise only the animal side of existence. One well known medical authority on a recent occasion said: “Paracelsus, who pronounced the anatomy of the dead body to be useless,[6] and sought for the basis of life (_immortality_) as the highest goal of knowledge, demanded ‘contemplation’ (_spiritual_) before all else, and just as he himself arrived in this way at the metaphysical construction of the _Archaeus_, so he unchained among his followers a wild and absolutely fruitless mysticism.”[7]