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 a natural explanation of Nature; but he necessarily found no other ground of explanation than those qualities of Nature which made the strongest impression on him. Jacob Böhme—this is his essential character—is a mystical natural philosopher, a theosophic Vulcanist and Neptunist, for according to him, “all things had their origin in fire and water.” Nature had fascinated Jacob’s religious sentiments,—not in vain did he receive his mystical light from the shining of tin utensils; but the religious sentiment works only within itself; it has not the force, not the courage, to press forward to the examination of things in their reality; it looks at all things through the medium of religion, it sees all in God, i.e., in the entrancing, soul-possessing splendour of the imagination, it sees all in images and as an image. But Nature affected his mind in an opposite manner; hence he must place this opposition in God himself,—for the supposition of two independently existing, opposite, original principles would have afflicted his religious sentiment;—he must distinguish in God himself, a gentle, beneficent element, and a fierce consuming one. Everything fiery, bitter, harsh, contracting, dark, cold, comes from a divine harshness and bitterness; everything mild, lustrous, warming, tender, soft, yielding, from a mild, soft, luminous quality in God. “Thus are the creatures on the earth, in the water, and in the air, each creature out of its own science, out of good and evil. . . . As one sees before one’s eyes that there are good and evil creatures; as venomous beasts and serpents from the centre of the nature of darkness, from the power of the fierce quality, which only want to dwell in darkness, abiding in caves and hiding themselves from the sun. By each animal’s food and dwelling we see whence they have sprung, for every creature needs to dwell with its mother, and yearns after her, as is plain to the sight.” “Gold, silver, precious stones, and all bright metal, has its origin in the light, which appeared before the times of anger,” &c. “Everything which in the substance of this world is yielding, soft, and thin, is flowing, and gives itself forth, and the ground and origin of it is in the eternal Unity, for unity ever flows forth from itself; for in the nature of things not dense, as water and air, we can