D. Eq. exem. &c.

Vignette — a circle enclosing a square ; inside the circle — Ignis, Terra, Aqua, Aer ; outside the circle— Siccum, Frigidum, Humidum. Caliduin. Oppenheimii Typis Hieronymi Galleri, Sumptibus Lucse Jennis, 1616. Dedicated to Maurice, Landgrave of Hesse, pp. 3, Work, pp. 79, all one pagination. Dedication dated at Frankfurt, “Anno 1616, Meuse Augusto.” After the dedication on pp. 6, 7, is “ Carmen authoris summam libri exponens.”
— Author’s Library.
There are three joined together in chains of Concord, for the harmony of the world. “ Cor humanum, Sol cseli atque Aurea virtus.” The sun is king ; by its power the human heart beats and gold is produced. The heart rules over the human existence, as the sun rules over the heavens j from it flows the current of life. On the earth, again, gold rules. It is the looking-glass which reflects the riches in the world. God has given us the sun, the sun gold, and these both power to the heart of man. The sun is the image of God, and the heart is the image of the sun, and gold continually shows forth God’s honour.
The contents of the twelve chapters follow.
Gold is the image of the absolute circle written upon Nature.
Within the golden circle is a quadrature of four equal parts.
Gold, again, which is the sun of the earth, is the centre
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of human action, as well as of the heavenly planets. It is the most precious of all terrene things, in its outward beauty, colour, purity, splendour, weight, and innocuous quality. It is, in its incorruptible and imperishable nature, an active image of eternity.
But it has also in it a medicinal quality, given for the aid and comfort of the human race.
The tenth chapter is “ De auro sequato, quomodo agat in non sequata viscerse corporis humani et intemperiem illorum emendet.”
Chapter twelve is “Cantilena Anacreontea.” The virtue of the Hellebore, for which Anticyra was so famous, is far excelled by that of the medicinal gold. Hercules, in his madness, was healed with this Anticyran medicine, but the virtue of the golden medicine far excelled it. Roses and lilies are sweet and pleasing, but it is only
“ Metals that would be gold if they had time.”
Nature ever strains after perfection ; and gold being the most perfect metal, it is evident that Nature’s intention is that, becoming perfect, all metals should become gold. Metals are distinguished by degrees of maturity. “ The difference between lead and gold is not one of substance, but of digestion.”
LUSIUS SERIUS, Quo Hermes sive Mercurius Rex Mundanorum omnium sub homine existentium, post longam disceptationem in Concilio Octovirali habitam, homine rationali arbitro, judicatus et constitutus est. Authore Michaele Majero Com. Pal. Med. D.
Horat. Omne tulit punctum, qui miscuit utile dulci.
Cut on title — king on throne, Mercury winged, with Caducens ; animals, birds, insects, Ac. Oppenheimii Ex Chalcographia Hier- onymi Galleri, sumptibus Lucse Jennis Bibliop. 1619. Dedication, 3 pp.-- “ To three sagacious doctors of medicine, expert chemists, and most jocund friends — Francis Anthony, of London ; Jacobus Mosanus, and Christianus Rumphius.” Dated at Francfurt, “ipso ex Anglia reditu, Pragam abituriens, anno 1616, Mensi Septembri.” 4to, pp. 79. Also editions, 4to, Oppenheimii, L. Jennis, 1616 ; 4to, Frano- furti, 1617. — Author’s Library.
LUSXJS SERIUS : or, Serious Passe-time. A Philosophi- call Discourse concerning the Superiority of Creatures under Man. Written by Michael Mayerus, M.D., London. Printed for Humphrey Moseley, at the Prince’s Arms in S. Paul’s Church-yard ; and Tho. Heath in Convent-garden, neere the Piazza, 1654.
[Size : — ] 5§ x 3£ inches. [No. of pages, numbered] 1-139. [The back of p. 139 is blank, and the two following leaves.] [Dedicated] To the Honourable, Cary Dillon, Esq., Son to Robert, late Earle of Roscommon. [Signed at the end] J. de la Salle.
—Bodleian Library.
LUSUS SERIUS: Serious Passe-Time. Wherein Hermes or Mercury is declared and established King of all Worldly things, &c.
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“After it had been very hotly debated in the great amphitheatre of the world, to whom of all those that presented themselves as competitors, the Preheminence and Soveraignty were most due,” there were so many different opinions, that it was agreed representatives should be elected, from the four-footed two, and one each from birds, Fishes, Insects, creeping things, Vegetables, and Minerals, and sent to the next Parliament, where, before Man, as the fittest judge, a King should be chosen from these eight. A parliament of eight was at last called, that is, the Calf and Sheep, the Goose, the Oyster, the Bee, the Silk Worm, Flax, and Mercury, who made each their address to Man, as he sat, richly arrayed, on a little tufted hillock in the midst of a flowery ground.
The Calf.
We are serviceable by our labours, in tilling ground, by which means corn, wheat, oats, &c., are grown, and hence bread. We are still used for drawing wagons in Italy and in other places. So useful the Egyptians found us, that they adored us as deities, and gave us all honours.
By what we yield for use of man, dung and milk. Our dung is the food of the fields, which feed man, and are his joy and recreation. It also serves man for medicine, applied outwardly for Gout, Tumours, and Dropsies ; inwardly for Jaundice and like diseases. Also used for fuel. For milk, there are too many profits to declare all. Butter, cheese, and whey all made from it. From what I have said will be seen we contribute not only bread and drink, but all things made from milk.
From our carcass, beef, the bravest food ; from our guts many dishes are made ; our tallow for many excellent services and pies, and shares empire with the sun by affording candles. Our bones and horns, many instru- ments ; bladders, to keep the air from bottles ; hair for mortar; hides for boots, shoes, bellows; calves-skins made into drums and books, patents, letters, and other writings ;
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hence laws and ordinances, hymns, anthems, libraries, where all records are preserved.
The Sheep.
The sheep, the meekest and mildest of creatures, should prove a merciful King. Supplies man with wool, hence clothes man from crown of his head to sole of his foot— his hat, his coat, stockings, all woolen.
Our milk, the fattest and sweetest ; our cheese, a great delicacy. Our dung best for ground. Saltpetre from the effects of our urine, which takes away the effects of gun- powder, and is good for jaundice, scalds, burns, plaisters.
After death, for the palate of man ; our skins, for women’s ornaments and parts of men’s habits and gowns ; the bare pelt for parchment, rolls for records ; my bowels make musical instrumants and bows ; the Turks make string from our guts.
The Goose.
We can live in earth, air, and water ; but if that is not enough, my quills are used for writings, my eggs are eaten, my dung is used for several disease. My chief use is at Michaelmas, when I make an excellent dish roasted, and my guts and gibblets another dish. My feathers are used for men’s beds, where half their life is spent. My quills and feathers used for arrows. ’Twas we once gave the alarm and saved the city of Rome. Where is the use of the calf and sheep-skins without our quills, by whose means Emperors rule and laws made ? All learning by means of pens.
The Oyster.
I am born and bred in the noblest element — the vast ocean. Chastity is a peculiar property of our kind, as appears in our not propagating in the common way. By a wonderful process, we make the noblest presents that man can receive, whether in medicine or for delight and orna- ment, i.e., pearls ; in medicine, they strengthen the heart.
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They are prepared into milk, oil, liquor, water, and salt, for medicinal purposes. They assist women in sterility. We are a choice food for man, and also greatly cherish and fill the spermatick vessels of either sex, hence powerful assist- ants in the generation of men. Shells useful for hilts and handles of instruments, household furniture, &c. As for the “ Margarites” themselves, of inexpressible value. Cleo- patra had some, valued at 2000 oxen, yet she destroyed one of them at a draught, to outvie Mark-Antony. That which dazzles the world by its value should surely be royal. ’Tis we that adorn queens, princes, nobles, Kings. We make scepters, and adorn royal robes.
The Bee.
What creatures acknowledge a king, but man and the bee ? For our nobility, we are propagated by a peculiar indulgence and warmth of Heaven ; starting as little worms, after a time ennobled and become bees; hence not made, but born honourable and ennobled by Nature herself by being made animals. Our chastity, a great commen- dation to any prince. No creature swifter than we.
Alexander the Great and Julius Caesar, victorious by celerity. Our stings useful to strike enemies, but only when provoked. We offer no injury to man, who robs our hives ; we are easily pacified with tinckling music, and therefore musical creatures like man. Also we sing our- selves perpetually.
Our profits to man, firstly, honey, contributing to length of life and health. Useful in medicine. Secondly, wax, useful for wax-candles, especially in churches, used by Christians and heathens; wax used medicinally in plaisters, salves, and ointments. Lastly, wax was used by the ancients for communicating of Jaws, commands, &c. ; aud for seals ; what use letters or documents without seals ? Calves and sheepskins, written on by goose-quills, null and void without seals. Also used for wax-images in churches.
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Man himself may seem to have learned from us the arts and secrets of monarchical government.
The Silk-Worm.
Nobly born ; from a little seed shed by a four-winged Insect, is produced the silk-worm. These make little silks threads, reeled and gathered into skeins by man, whose use is unspeakable. Then dyed all colours. Consider only how many people employed weaving, dying, weaving into stuffs, and selling — more people than in any Prince’s dominion. Then how many who have their clothing from us ? The greatest man of no esteem unless clad in fine clothes. Consider the story of Philip, Duke of Burgundy, who one night placed in his own bed a drunken cobbler, and the next day, dressed in silks and fine cloths, he took the place of the real duke, and indeed began to think he was the duke, until being drunk again, he was re-clothed in his rags, and on waking thought he had dreamt it all. All which proves the power of silken garments and fine clothes Some barbarous nations know not our value, but prefer to go unclothed. Man cloathed by us grows proud, when we are neither proud nor adorned with our web ; though I know not why this should be. Who more noble than man ? and yet we are not unworthy to cover him.
Flax.
Chosen to represent the Vegetables. Much labour to prepare it. How flax is made into linen. The seed is useful for medicine, and the oil from the seed for tempering of colours, and in physic. The threads for binding and tying, and fur making linsey-wolsevs, kersies, silks, &c. But linen is the greatest product, used for shirts, for those who wear woolen next skin are subject to filthy diseases. In former times, when linen was not so plentiful, people wasted much time in bathing, which occasioned so many baths to be built in Rome and other places. Those who did not use linen were liable to many diseases; hence the
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cleanliness of man due to linen. Therefore, owing to us, men spend less time in bathing, but have more time for graver occupations. Then linen is used for sails, hence for all navigations ; and books were and are sometimes made of linen. But when linen has become old, it is made into paper. What is calves-skins, sheepskins, or waxen-tablet compared to paper ? All learning due to books, which can be carried about. Arts and sciences advanced by them. The business of Kings transacted by means of paper. One friend enjoys another by paper.
No garment can be stitched together without thread. A book is made of .paper , the letters mostly of thickened linseed oil ; and the ink from paper burned black, or any other smoke made of linseed — hence a whole printed book from flax.
Mercury.
By my means is that gold, scattered in the sediments of rivers or pools, collected together, and in like manner silver is gathered from the mines. Also employed for guilding and silvering ; also in fishing, for the light I throw out ; and in fourbishing of arms ; and for the better moving and poising of engines. Pulverized with gold or any other body (so it be not corrosive or noxious), T am the best purgative Nature hath given us. This dust has the name and attribute of Aurelian, and is a Punchy magogon (a Generali Medicine). I shall give a particular discourse of all its uses. [Here follows a long account of its medicinal uses, and doses to be used in various diseases.] By certain processes, i.e., by mixing mercury with certain salts, &c., I am turned into a poison called Prrecipitate. Of itself, mercury is an antidote against the plague and other dis- eases. As a semi-metal, I am extremely useful to man. Tutia, useful in curing the eyes, &c. ; other semi-metals used for medicinal purposes, and for making artists’ colours. The various uses of lead, in the metal-shop and in medicine, also for pipes, cisterns, &c. The uses of tin, for vessels, &c.,
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and for medicine and in the colouring of potters. Copper, used for vessels, intruments, &c., and especially for bells and canons ; the various uses of bells, and the wonders of machines of war. Iron, for all industries of war, and used by kings and princes against enemies ; bolts, chains, scales, weights; joins together coaches, ships, houses ; and produces nails, hammers, anvils, and things made by their means. Iron well purified is steel, which cuts the hardest things. Of iron is made saws, locks, to keep thieves out ; fetters, bridges, & c., and all these by means of mercury. Iron also of great use in medicine. Silver, how esteemed by all ; as money, gives motion to all things, life to the poor man. Silver is sought for all the world over, at great hazard ; it gives power to all who have it. Gold, nothing so durable, strong in fire, of greater value or beauty ; in gold is no corruption, no rottenness, or putrefaction ; also used in’ medicine as a restorative to the heart. ' Gold therefore has the prerogative over all other precious, things. Mercury hath blessed man with the art of printing, i.ei, by means of letters made of lead, tin, antimony ; and, with the help of Flax as paper, and ink, make contemptible the goose’s quill and the calf’s hide. My sons — Iron, lead, and copper — are clogged with sulphurous matter ; tin less so, silver leas still, gold not at all. Let gold have the right of primogeniture, then silver, and so the rest ; but let Mars or iron be the servant of all. By all of which, you will understand by what right I lay claim to that government which we debate.
The Judgu.
Having considered all things which you have severally said before me, though all your deserts are so great, yet I conceive one of you ought more especially to enjoy the Royal crown. You Calfe told us the great services you did to mankind ; you Sheep no less ; you also, Goose, must be lifted among these heroes ; you, Oyster, are mistress of many rarities; none will despise thee, Bee, though small; who would not admire thee, Silkworm, for thy deserts; and
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thee, Flax, for thy benevolences to the world ? But thou Mercury so much exceeds thy competitors as the sun the planets ; thou art the miracle, splendour, and light of the world. Take thy recompence, the Royal Crown, declared The King of All Worldly Things Being under the Command of Man; which said, he was crowned with a gold crown.
And thus the assembly, mad with anger and envy, yet since the decree could not be reversed, returned each to his home, everywhere proclaiming Mercury King ; and the Judge retired home.
The End.
EXAMEN FUCORUM PSEUDO-CHYMICORUM detec- torum et in gratiam veritatis aniantium succincte refutatorum, Authore Michaele Maiero, Com. Pal. Eq. Ex. Med. D.
Vignette represents an alchemic furnace in blast, and owl sitting nearby ; three men, elaborately dressed, holding on a rod various chemical implements towards the worker at the furnace ; behind the men a hive into which bees are flying, &c. Francofurti Typis Nicolai Hoffman ni, sumptibus Theodori de Brij, anno mcdxvii. Epigramma authoris on back of title. Dedication, 4 pp ; work, 7-47 ; A--F3. —Author’s Library.
The author, in his epigram, holds up to scorn the drones — false chemists — who impose upon those willing to learn the art, of which the professed teachers are themselves ignorant.
This little work is dedicated to Joachim Hirschberger, doctor of medicine, a most diligent chemical student, and the author’s particular friend. Although his friend might be preoccupied in graver matters, yet the notoriety of the disease which the writer now attacks — the agility, the audacity of those drones, who, instead of gathering honey, destroy the labours of others — requires to be exposed. The dedication is dated at Francfurt in the month of September 1616. Follows 2 pp. of preface to the benignant reader. Describing the nature of the drones in the bee-hives— lazy and greedy— he compares the pseudo-chemist with these pretending but useless bees. They are but as the Sirens and Harpies who attempted to attract Ulysses.
The “ Examen ” opens with the story of Helicon, in
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which the famous stone, thrown up by Saturn, as related by Hesiod, is to be found : —
“ A stone the mother gave him to devour ;
Greedy he seiz’d the imaginary child,
And swallowed heedless, by the dress beguiled ;
By earth thy art, and Jove his powerful son,
The crafty Saturn, one by gods ador’d,
His inspired offsprings to the light restor’d,
First from within he yielded to the day The stone deceitful, and his latest prey,
Then Jove, in memory of the wondrous tale,
Fixed on Parnassus in a sacred vale.”
But the ascent to the sacred mount is both difficult and arduous. Of those difficulties to be surmounted before the top be reached “ dictum est in Symbolis Aurese Mensae.” To those who are wandering about the sides of the sacred mount will be given the string by which Ariadne will give them, so that in the “ Viatorium,” the seven gates which lead to “ Montes Planetarum” will be opened to philosophers and learned men. The rest, who are but in the lower places, partly from laziness, “ pigrique ventres,” partly from stupidity, run the wrong way and become the prey of designing and ignorant guides.
The author, therefore, in this “ Examen ” desires to point out and warn those simpler ones against those pseudo leaders who desire only to make victims of the unwary, calling themselves chemists. Prudence shows that it is necessary to learn how to distinguish between good and bad, the legitimate and illegitimate, the true and false. But how is the distinction to be made ? Can those who live a life of riot, whose life is impure, be fit guides or instructors ? But that such pseudo-chemists have always existed, and that those who are learning need to be warned against them, we find from Geber and Albertus Magnus. The true artificer in the work is of a good nature, in- genious; and by assiduity, learning, work, through books, by temperance, probity, and vigilance, will be able to accomplish what is desired. On the other hand, the pseudo- chemist will be known by luxury, impiety, falsehood, and
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by laziness and the small amount of his learning. The author goes on to distinguish four sorts of chemical drones. There are those who may know a little of the theory of the ait, yet have no practical knowledge. Those, too, who being poor, promise to perform what they have no means to perform. Then there are those who, by vulgar osten- tations, display as of mighty importance some small secrets, which they desire or attempt to magnify by great ceremonies. Then there are the real impostors, who, by fraud, by theft and wicked impositions, having gained the means from their victims, seek refuge in flight or dis- honesty.
Cunradius (that is Khunrath) is quoted by Maier in several cautions which he has laid down, which inform the unwary of the tricks of the “ fuci.” Cornelius Agrippa and “ Scotus ille Italicus” are also quoted. Some extraordinary experiments are named, which are attributed to the “ fuci ” by Conrad, Crollius, and others. It has been said, and perhaps with some measure of truth, that Maier himself was at one time victimised by some of those “fuci,” and that in their impostures he wasted both his means and his health.
JOCUS SEVERUS, hoc est Tribunale sequum quo Noctua Regina Avium, Phoenice arbitro post varias discepta- tiones et querelas Volucrum earn infestantium pro- nunciatur, et ob sapientiam singularem, Palladi sacrata aguoscitur : Authore Michaele Maiero Com. Pal. M.D.
[Vignetfe of the various birds.] Francofurti. Typis Nicholai Hotfmanni, sumptibus Theodori de Brij, anno, mdcxvii ; pp. 76; 4to. — British Museum.
The assemblage of the birds includes the owl, the crow, the goose, the crane, the raven, the nightingale, the jack- daw, the heron, the swallow, the sparrow-hawk, the cuckoo, &c. They meet in equal degree, and after debates and disputes, the owl, the bird of Minerva, receives the place as queen. The singular wisdom of that famous bird carries off the crown. The Phoenix presides at the meeting.
The work is addressed (in a dedication “ written on his road from England to Bohemia”), “ Omnibus verse chymise amantibus per Germaniam,” and amongst them more especi- ally, “ illi ordini adhuc delitescenti, at Fama Fraternitatis et Confessio sua admiranda et probabili manifesto.” This work, it appears, had been written in England.1
1 De Quincy, “Inquiry,” works iii. , 397-398.
SILENTIUM POST CLAMORES, hoc est, Tractatus Apologeticus, quo causae non solum clamorum seu Revelationem Fraternitatis Germanicae de R. C. sed et Silentii ; seu non redditae ad singulorem vota responsionis, una cum malevolorurn refutatione, tra- duntur et demonstrantur, scriptus Authore Michaele Maiero Imperialis consistorij comite, Eq. Ex. Phil, et Med. D. Franco!', apud Lucara Tennis, mdcxvii.
8vo ; pp. 142 [2 blank] ; vignette. This was translated into German, Franckfurt, 1617 ; 8vo ; pp. 150 [2 blank]. The second edition of the Latin was published at Frankfurt, 1622 ; 8vo ; pp. 236 [4 blank]. At p. 101 begins a reprint of Themis Aurea, with a separate title-page, 1624. See Gardner Bib. Ros., 463 (German edition) ; also Ferguson’s Bibl. Chern., 64.
— British Museum.
— Bodliean Library [1624 ed,]
In this work the author professes to explain why the Rosicrucian Order treats its applicants with silence. “ The author asserts that from very ancient times philosophical colleges have existed among various nations for the study of medicine and of natural secrets, and that the discoveries which they made were perpetuated from generation to generation by the initiation of new members, whence the existence of a similar association at that present time was no subject for astonishment. The philosophical colleges referred to are those of old Egypt, whose priests in reality were alchemists, ' seeing that Isis and Osiris are sulphur and argentum vivum ’ ; of the Orphic and Eleusinian mysteries, of the Samothracian Cabiri, the Magi of Persia, the Brachmans of India, the Gymnosophists, Pythagoreans,
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&c. He maintains that one and all of these were instituted, not for the teaching of exoteric doctrines, but the most arcane mysteries of Nature. Afterwards he argues that if the German Fraternity had existed, as it declares, for so many years, it was better that it should reveal itself, than be concealed for ever under the veil of silence, and that it could not manifest itself otherwise than in the ‘ Fama’ and ‘ Confessio Fraternitatis,’ which contain nothing contrary to reason, nature, experience, or the possibility of things. Moreover, the Order rightly observes that silence which Pythagoras imposed on his disciples, and which alone can preserve the mysteries of existence from the prostitution of the vulgar. The contents of the two manifestoes are de- clared to be true, and we are further informed that we owe a great debt to the Order for their experimental investigations, and for their discovery of the universal Catholicon. The popular objections preferred against it are disposed of in different chapters, e.g., the charges of necromancy and superstition. The explicit statement of the Society, that all communications addressed to it should not fail to reach their destination, although they were unknown and anonymous, proving apparently false, was a special cause of grievance ; those who sought health and those who coveted treasures at their hand were equally disappointed, and, according to Michael Maier, appear to have been equally enraged. He expostulates with them, saying, ‘ Non omnis ad omnia omnibus horis paratus est,’ but his arguments as a whole can hardly be deemed satis- factory. ‘ Locorum absentia, personarum distantia,’ Ac., could scarcely prove obstacles to men who were bound by no considerations of space and time, and readers of the inmost heart would have discovered some who were worthy among the host of applicants.” 1
“ Nature is yet but half unveiled. What we want is chiefly experiment and tentative inquiry. Great, therefore, are our obligations to the Rosicrucians for labouring to 1 Waite, “History of the Rosicrucians,” iii., pp. 269-271.
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supply this want. Their weightiest mystery is a Universal Medicine. Such a Catholicon lies hid in Nature. It is, however, no simple but a very compound medicine. For out of the meanest pebbles and weeds, medicine, and even gold, is to be exti’acted. . . He that doubts the existence of the R. C. should recollect that the Greeks, Egyptians, Arabians, &c., had such secret societies ; where, then, is the absurdity in their existing at this day ? Their maxims of self-discipline are these — To honour and fear God above all things ; to do all the good in their power to their fellow- men ” ; and so on. “What is contained in the Fama and Confessio is true. It is a very childish objection that the brotherhood have promised so much and performed so little. With them, as elsewhere, many are called but few chosen. The masters of the order hold out the rose as a remote prize, but they impose the cross on those who are entering.
. . Like the Pythagoreans and Egyptians, the Rosicrucians exact vows of silence and secrecy. Ignorant men have treated the whole as a fiction ; but this has arisen from the five years’ probation to which they subject even well- qualified novices before they are admitted to the higher mysteries ; within this period they are to learn how to govern their tongues.” 1
1 De Quincey, “ Inquiry,” iii., pp. 398, 399.
SYMBOLA AUREH£ Mensae duodecim nationum. Hoc est, Hermsea seu Mercurii Festa ab Heroibus duodenis selectis, artis Chymica usu, sapientia et authoritate Paribus celebrata, ad Pyrgopolynicen seu Adversarium ilium tot annis iactaubundum, virgini Chemife Iniuriam argumentis tain vitiosis, quam convitiis argutis infer- entem, confundendum et exarmandum, Artifices vero optime de ea meritos suo honori et famfe restituendum, Ubi et artis continuatio et veritas invicta 36, ration- ibus, et experientia librisque authorum plus quam trecentis demonstratur, Opus, ut Chemife, sit omnibus aliis Antiquitatis et rerum scitu dignissimarum per- cupidis, utilissimum, 12 libris explicatuin et traditum, figuris cupro incisis passim adiectis, authore Michaele Maiero Comite Imperialis Consistorii, Nobili, Exempto, Med. Doct. P. C. olim Aulico Cfes. Erancofurti Typis Antonii Hummii, impensis Lucie Iennis. MDCXVII.
Title surrounded by 12 oval portraits, with portrait of the author. 4to ; pp. 621. Dedication, 5 pp. ; poems in honour of author, 5 pp. ; preface, 7 pp. ; index authorum, 6 pp. ; index rerum, 36 pp. ; 1 p. errata. (:) 2 — (:) (:)(:) A — Oooo3. Woodcut, p. 345 ; and woodcuts expressive of the different workers.
— Author’s Library.
The “ Symbola ” is the largest work which Maier has left us. It is full of the results of research, and interesting, though perhaps rather exhausting from its bulk. It is dedi- cated to Ernest, Count of Holsatia, Schaumburg, Sternberk,
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&c. It commences with the encomiums of Socrates and Heracletus, goes on to the praise of " Chemia,” who has reigned in Europe, Africa, and Asia ; whose subjects are to be found in every nation ; those nations may differ in habits, language, manners, religion, laws, and other insti- tutions. “ Amicus Socrates, Amicus Plato, veritas magis arnica.” At the Golden Table only truth can preside. It was therefore most necessary that an arbiter should preside in the meeting, one of splendid descent, judicious, ingenious, and not averse to the encouragement of the Muses. To that position he calls the Count of Holsatia. He had, “ sub manu languida,” brought forth this work, and now dedi- cated it to his patron. The defence of Chemia would be now safe. The dedication is dated at Frankfurt, Dec. 1616.
The portrait follows; it is reproduced as a frontispiece to this work, and is accompanied by poems addressed to the author by four different persons. The first, by Petrus Finxius, Med. D., begins : —
“Sic Maiere, suos tibi cum Natura recessus Pandat, et immersum gurgite quicquid habet.”
Others are very laudatory, and the whole concludes with two epigrams by the author himself, of considerable length. The preface “ ad lectorem ” follows.
It had been an ancient custom nmong the Romans to celebrate triumphs at a Golden Table, with its furniture of that precious metal. Then we read of Lucius Verus, when he had returned from Syria to Rome, holding such a cele- bration with twelve guests. Magnificent presents followed the entertainment.
Nothing is so praiseworthy, so sublime, as Chemia — the very science of sciences, the art of arts. What needs, receives, greater attention by its friends. Not merely day by day, but nightly studies, labours, are continued from time to time. Precious treasures result from these labours. To the court of Chemia, to the Golden Table, philosophic workers are now invited. Those who entered the halls of Ilium were associated with the dead, but here the invita-
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tion is to associate with those distinguished by innocence and purity of life. The author gives four reasons for writing his book. 1. The antiquity and the widespread fame of Chemia in different nations and places deserved to be recorded and better known. 2. Its true authors, prac- tises, and writers should be rescued from malevolent and untrue aspersions. 3. That the adversaries of the art should be known, the fallacy of their sayings should be indicated, so that the true place of Chemia, as the Queen of the Arts, should be duly upheld, and the truth of her labours for thousands of years recorded. May the Father of lights shower down all good and perfect gifts on those who vindicate the chastity of this virginal science. The Golden Table is round, “ ex duabus ITemicycliis compacta, quarum una ruberrimi colons, altera nivei visa est.”
1. Hermes, King of Egypt. — Motto, “ Sol est ejus conjugii Pater, et alba Luna Mater, tertius succedit. ut gubernator, Ignis.” The woodcut represents Hermes point- ing to the sun and moon, separated, yet nearly surrounded, by a flame of fire.
Hermes was not a fictitious person, but is mentioned in ancient Arabian histories. He is to preside at the banquet as the viceroy of Queen Chemia. But Hermes was the most ancient of the Egyptian philosophers, called Tris- megistus, or a threefold wisdom. Jamblicus, Suidas, Apuleius, Pythagoras, all speak of Hermes. He lived near the time of the patriarch Abraham, to whom, some say, he was related. He derived his wisdom through Seth, the son of Adam, purely and uncorrupted. Jamblicus tells us he wrote many works on subjects of science. To us there have come his “ Pomander” and “Asclepius.” The Smarag- dine Table was translated into Latin five hundred years ago. By tradition from Hermes we have received the knowledge of the doctrine of tile Holy Trinity. Of it he thus speaks — “ Fuit Lumen Intelligens, ante Lumen intelli- gens, et fuit super mens mentis lucida.” In “Asclepius” he makes mention of the “ chemic gods.”
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Hermes was acknowledged by Socrates. He called God the Highest, and the creator of the celestial gods.
The chemic art was handed down in Egypt in two ways — by the hieroglyphics engraved, and by the stories concerning the gods.
Gold is really worshipped. What labours, changes, watchings, exile, and distresses will men undergo for this earthly good — to obtain gold.
“ Pauperiem fugiens currit mercator ad Indos, Et, O cives, cives qumrenda pecunia prirnum, Virtus post munimos.”
After his death, Hermes was worshipped in Egypt. No doubt it was the knowledge of the chemic art that pro- longed the lives of the antediluvian patriarchs. But natural causes asserted, principally the infusion of the seminal fluid in its highest vigour and efficacy. It was Alexander the Great who found the Smaragdine Tablet in the grave of Hermes ; so, at least, Albertus Magnus writes. Many chemic secrets are contained in the table. Maier continues his dissertation on the Tablet. He goes on to speak of a statement by Paul the Deacon of the discovery in the reign of Diocletian of books found in Egypt, teaching the chemic art, and the explanation of the word “ Chemia” — “ est auri et argenti confectio.” Maier then tells the story of the Phoenix as related by Tacitus — its appearance at Thebes, sacred to the sun, its mouth and feathers quite different from those of other birds. The Egyptians, by the Phoenix, really understood the golden tincture. The fellow- workers, “ congen tiles,” of Hermes were — Mena, Busiris, Simandius, Sesostris, Miris, Chemnis, Sethon, Amasis, Adfar Alexan- drinus, the tutor of Morien ; King Calid, who learned the art from Morien.
The chemic art in the Egyptian colonies. The Phoe- nician, Cadmus, the founder of Thebes in Boeotia, where he slew the dragons Typhon and Echidna, and scattered the dragon-teeth — an arcane story referring to the art. The work of Tyre, multiplying silver and making idols of gold — which the Rabbis interpret as referring to arts of a
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secret nature. Ths priests of Bel us in Babylon were devoted to astrology and philosophic work, and from Egypt were the teachers of the Eleusinian mysteries brought. On the borders of Egypt, too, was the Sphinx. Its enigma referred to our subject.
Amongst the Ethiopians was the college of Gymno- sophists ; and in the year of Christ 40, Apollonius Tyanseus, a philosopher of admirable life and doctrine, visited it.
Amongst the Persians was the college of the Magi. Magic is not evil, though “ negroinantia,” the intercourse with evil spirits, was known in that country. The fame of the Persian magi is referred to by Cicero and Strabo. Natural magic is chemic, and teaches the arcane nature of medicines.
Then there was the college of Brachmans in India. Of it Apollonius also speaks. He travelled thither. In this college of wise men, eighteen in number, Iarchas was president. These believe in a metempsychosis. They also held that the earth was realty an animal, capable of production. Belus had a human head, but as to the rest of his body, resembled a lion. They knew also the secret of the “aqua auri,” and of the magnetic stone. They had an image ol Tantalus holding a phial of the incorruptible water, of which Apollonius is said to have drunk. Tan- talus is the representative of chemic art.
Chernia and Hermes then offer certain syllogistic puzzles and questions. These are sustained, denied, and affirmed. An example : —
“ 3. Argumentum Chemise contradicentium
Si ex inetallo corrupto generaretur metallum daretur circu- laris gerreratio.”
“ At hsec non datur.
Ergo ex metallo corrupto non generatin’ metallum.
Rermetis Responsio.
Propoaitiones maioris connectio nulla eat,”
The particulars known and disputed as to Hermes may be conveniently studied in Jennings’ edition of “ The Divine Pymander,” by Dr Everard, Lon. 1884 ; introduc- tion and essay. Works, &c., and references, Ferguson’s
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“ Bibliotheca Chemica,” in voce Hermes ; “ Isis Unveiled,” Blavatsky, in voce.
The second seat at the banquet is assigned to Maria Hebrceoe, whose motto given is “Fumus complectitur fumum et herba alba crescens super monticulis capit utrumque.” The woodcut shows Maria (said by some to be the same as Miriam, sister of Moses) pointing to a little hill on which grows a five-flowered plant ; below the hill is a vase, out of which smoke rises; beyond the plant another vase is placed downwards, from which or into which smoke also issues or ascends; the smoke breaks into two parts, united again at the top ; between these is the “ herba alba” seen.
“ During the sojourn at Memphis of Democritus, he is said to have become associated with a Hebrew woman named Maria, remarkable at that period for the advance she had made in philosophy, and particularly in the department of the Hermetic Art. A treatise, entitled ‘ Sapientissima Maria de Lapide Philosophica Prsescripta,’ is extant ; also ‘ Maria Practica,’ a singularly excellent and esteemed fragment, which is preserved in the alchemical collections.” 1
“ She gets the credit of having invented or introduced the use of the water-bath, which to this day is known as ‘ Balneum Marise,’ or ‘ Bain-Marie.’”
Maier holds that Moses can be proved to be a “ worker,” as his wonderful ark, overlaid with gold, can testify. He gave the specimens and directions to the workers of the Tabernacle ; and did he not cause the crushed remains of the golden calf to be dissolved in water and drunk by the people? Abraham and Joseph also knew the art. Solomon was a proficient. He had all wisdom from God. Chemia is wisdom, therefore he had that part necessarily. He had all riches, and a vast store of gold and silver. The King of Tyre was associated with him, to whom the Phoenicians were traders and mechanics. The Queen of Sheba also 1 “ Suggestive Inquiry,” 12 ; see also Ferguson’s Catalogue, in voce.
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brought gold and gems. So the ancient secrets of practical art were in his possession, and came by descent to the possession of Maria, who wisely concealed their true mean- ings in her books. The arcane keys and ring of Solomon are celebrated by innumerable ancient writers. Amongst the “ congentiles Hebrmi” are Calid, Musa, Hamech, Isaac, “ Johannes quoque Evangelista. . . Qui de virgis fecit
aurum, gemmas de lapidibus.” He describes the new Jerusalem as paved with the purest gold. That purest gold has in it the “ Tinctura philosophia,” of which then he knew the secret. The usual syllogistic questions and answers follow.
Democritus holds the next place at the Table. His motto is “ Pharmaco ignito spolianda densi est corporis umbra.” The woodcut represents him pointing to a female, nearly naked, holding in her hand a burning heart, while behind is a man, his one hand on a hammer, the other holding a cup of fire, which he seems to be emptying on the ground. Democritus represents Greece. He had travelled in Egypt and India. He was greatly esteemed by famous men who succeeded him. Celsus gives him the name of the Great Philosopher. Mirandulanus thus speaks of Democritus — “ Supra centum vixit annos, multa depre- hendit, qum literatorum vulgus latuere : scribebat autem sub obscure prtecepta.” He learned astrology and theology from the Magi and Chaldeans, and having in Ethiopia held intercourse with the Gymnosophists, learned many arcane secrets from them. He excelled in the knowledge of the anatomy of animals. Instead of, like Heracletus, weeping for the vanity of men and the changeableness of fortune, he laughed at these. It was Orpheus, also, no doubt, a philo- sophic worker, who “ primus de Vellere aureo allegoriam pulcherrimam descripsit.”
Maier goes on to details already referred to, in connec- tion with the Eleusinian Mysteries, the ancient Grecian games, and the lives of Grecian heroes, writers, and philo-
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sophers. The account of Apollonius is interesting. The writing of Psellus on rhetoric, history, mathematics, “ sed et Physica, Medica et Chemica,” are referred to. Synesius and Seneca are pressed into the list of “ workers.” The usual “Argumenta et Responsiones ” are added.
The next alchemist is Morien, representing the Roman philosophic age. The woodcut represents him pointing to a man treading on a dung-heap, and behind a naked man falling backwards out of a window. The motto is — “ Hoc accipe, quod in Sterquiliniis suis calcatur ; si non, absque scala ascensurus cades in caput.”
Morien is the first of Christian adepts. He was a solitary — a recluse. Hearing of Adfar, a philosopher of Alexandria, he went to that city, seeking his acquaintance and friendship. They studied together. After his death, he settled near Jerusalem, in company with a pupil. Kalid, the King of Egypt, having obtained possession of Adfar’s MSS., found in them a treatise containing the secret of the Philosopher’s Stone. Unable himself to understand the directions, Morien came to his rescue, and having perfected the work, inscribed these words on the vase in which he placed the treasure — “ Omnis qui secum omnia habent, alieno auxilio nullatenus indigent.” Morien afterwards returned to Kalid, and is said “ to have dis- covered to him the secret of the transcendal science,” but did not accomplish his conversion to the Christian religion, the thing he most desired. Maier continues this number with an account of the Roman studies, the story of the Phoenix given by Tacitus, the “ copulatio ” of Venus and Mars, “hoc est foemina alba? et viri rubei conjunctio fieri debet in toto opere.” Vesta “ignis est” — an Egyptian goddess. Even Cleopatra is pressed into service, for re- member she knew how to dissolve the pearl in vinegar, and then drank it. Maier gives the Bononian epitaph, and explains that all its contradictory claims relate to the properties of the universal subject.1
1 “ Suggestive Inquiry,” 19.
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‘CElia La:lia Crispis.
“ Nor male, nor female, nor hermaphrodite,
Nor virgin woman, young or old ;
Nor chaste, nor harlot, modest hight.
But all of them you're told.
Not killed by famine, poison, sword,
But each one had its share,
Not in heaven, earth, or water broad,
It lies, but everywhere.”
“Lucius Agatho Priscus.
“ No husband, lover, kinsman, friend, llejoicing, sorrowing, at life’s end,
Knows or knows not, for whom is placed This— what 1 This pyramid so raised and graced,
This grave, this sepulchre 1 ’Tis neither,
’Tis neither— but ’tis all and each together.
Without a body, I aver,
This is in truth a sepulchre ;
But notwithstanding, I proclaim Both corpse and sepulchre the same.”
Another epitaph is quoted, and a reference made to the ever-burning lamps of antiquity. Psyche, Cupid, the golden ass, for Apuleius translated Hermes into Latin ; the golden bough in the iEneid — “ Nunc adversarii argumenta expectantur,” &c.
“Avicenna, Arabicae gentis Princeps, quinto loco con- sederat.” The woodcut is that of the Arabian sasce pointing to the flying eagle held down to earth by the creeping toad. The motto — “Aquila volans per aerem et Bufo gradiens per terrain est Magisterium.”
Avicenna was an Arabian or a Mauritanian. Not merely was he learned in the sciences as taught under Mahometan rule, but also famous for his knowledge in occult and hidden arts. The Saracens had all books of science from Greece and Egypt translated into Arabic. Like Hippocrates and Galen, Avicenna was deeply learned in medical science He wrote on these subjects, and obtained the name of Avicenna Princeps. He commenced the study of medicine at the age of sixteen. Yet it is said that he was “ a philosopher devoid of wisdom,” for he lost his position of Grand Vizier through his disorderly life,
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and died at the age of fifty-six. Six or seven Hermetic treatises are ascribed to him. Maier speaks at some length of the position and beliefs of the followers of Mahomet compared with the beliefs of Christians. That Mahomet himself was instructed in letters is certain ; and who has not heard of “ the gold of Arabia ” ? In the woods of Arabia the Phoenix dwells till he come to Egypt. At Damascus was a celebrated college of all kinds of learning. Avicenna’s “ Tractatulus de Alchemia,” and his treatise on the “ Congelation of the Stone,” are well known. He tells us that “ Res, cujus caput est rubeum, oculi nigri, et pedes albi, est magisterium.” In his motto the Eagle, which flies in the air, denotes the moon ; the Toad denotes a very opposite element. It loves the earth ; this refers to the firm and philosophic, the base and foundation upon which the golden house is built. From the toad, treated with vinegar, macerated and dried, is made a philosophic medi- cine, good against the plague, poison, and other diseases.
The “ congentiles ” of Avicenna are Geber, Artephius, Alphidius, Gilgil, Hamuel, Rhasis, and a very large number of others, all named.
The usual conclusion of syllogistic questioning and response follows.
The sixth alchemist represents Germany, and is Albertus Magnus. His motto is — “ Omnes concordant in uno, qui est bifidus.” The woodcut represents the abbot, duly vested, pointing to a Hermaphrodite, or a bi-sexual per- sonage, with a male and female head, and bi-sexual organs. He holds a Y in his right hand.
Albert was a universal genius. His works are contained in twenty-one folio volumes. His character has been given as “ great in magic, greater in philosophy, greatest in theology.” There is no doubt but that he was a hermetic student. His experiments are recorded in the “ Secx-etum Secretorum,” first printed in 1508. Maier tells that in chemia Albert was a hard worker and student, a great and
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perfect “ chemicus.” He says also that he received from St Dominic the secret of the Philosophical Stone, that he communicated it to St Thomas Aquinas, that he con- structed an automaton which was endowed with the power of speech, and served as an oracle — the android which St Thomas destroyed, believing it to be a work of the devil. He had travelled thi-ough many regions, visited many provinces and cities. There is no reason to doubt his acquaintance with much that was then little known in regard to the pi’operties of minerals and metals. He was properly called “ the Great.” The stories about him are endless, but there is no reason to believe that he was the author of the “ Grimoire” which has been attributed to him. His “ congentiles ” are Trevisan, Basil Yalentinian, well known as the author of the “ Triumphal Chariot of Antimony ” ; Isaac Holland, Pontanus, also the author of the “Rosary,” and the great Paracelsus, of whom Maier gives a long and interesting account.
After this comes an account of “ Collegium Philosoph- orum Germanorum R.C.” A number of “ dubia,” eight in number, are given as to the Rosicrusians, with answers by Maier to these doubts. Follows ‘LEnigmata a IX. Musis et Apolline de Collegio Germanorum Philosophorum R.C.” The article ends in the usual form. Albert died at Cologne, 1280.” 1
The French alchemist next appears. He is Arnold Villanovanus — born probably about 1245, according to one account ; but flourished in the time of the Emperor Ludovick Bavarus (1314-1346), according to Maier. His motto is — “ Lapis habetur ex Matrimonio Chabrici et Beiee.” The. woodcut represents the marriage. Arnold excelled in medicine, chemia, and astrologia. He was particularly expert in chemia. His books are — “ Rosarius,” “ Lumen Luminum,” “ Epistola ad regem Neapolitanum,” “ Flos
1 See Ferguson’s Catalogue, “Bibliotheca Chemica,” in voce “Albertus Magnus,” for references.
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Florum,” and some more. Mirandula and others give Arnold a very high place. For ten years he journeyed through Italy, visiting different universities. But he was greatly pex-secuted. He died on the way going to Rome to excuse himself to the Pope. In his life he was good, pious, honest, constant, laborious, and in every way useful. In doctrine, a great theologian ; in medicine, complete ; in chemia and astrology, perfect. He had enemies, indeed, who may be compared to hyenas-— eager to devour and to calumniate. They alleged that, for his evil life, he was lost in a storm, and his body never received Christian burial ; but this axiom is a divine truth— “ Qui bene vixit male mori non potest.” An epitaph and an epigram are given. His con- gentiles include Flamel, Zacharius, Fernelius, and others. A curious “^Enigma de affinitate Metallorum,” is given by Maier (p. 345) in shape of a Tree, with numbered or lettered branches. An article follows — “ Gallorum honori” — in which a description of the country is given — its census, ecclesiastical state, its productions, the power of the “ Pontifex Romanus ” — therein.
Then follow the usual syllogistic questions. The first may be given : —
“ Contra Chemiam.
“ Si Natura non potest ex plumbo aurum facere, nec ars unquam faciet.
“ At Natura id nequit Ergo nec ars potest.”
The Italian alchemists are represented by Thomas Aquinas, the eighth of the Golden Table. His motto is — “ Ex Sulphure et Argento vivo, ut Natura, sic ars producit metalla.” In the woodcut, he stands pointing to an artificial hill, cavernous in sight, from which the flames of Mars and Venus ascend. On the top is a worker tending a built furnace in operation.
Thomas Aquinas is said to have been the favourite pupil of Arnold. He is called “ Doctor Angelicus.” His writings are full of subtle questions in regard to divine and human
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affairs. That the books called by his name are genuine, Mirandulanus bears witness, and other chemists frequently cite his works. The “ Rosary” quotes his saying that the most precious stones are those proceeding from animals. He describes “ the Stone ” as red, most clear, diaphanous, and lucid — “ ex rubedine enim respexi formam ignis, ex diaphanitate formam aeris, et ex luciditate formam aquae.” In his descriptions of the “ work,” Thomas is particularly prudent. The power of natural magic is also admitted by him. “ Metalla transmutari possunt unura in aliud, cum naturalia sint et ipsorum materia eadem.” He refers to the powers and properties of antimony. “ In the true Hermetic operation there is but one vase, one substance, one way, one only operation.” His “ congentiles ” include Petrus Bonus, Petrus de Zalento, Marcellus Palingenius, and a large number more. “ Italia laus ” follows, and then the usual conclusions of reasonings, objections, and re- sponses.
The ninth guest is Rciymund Lullius, representing Spain. His motto is — “ Corpus infantis ex masculo et Foemina procedit in actum.” The woodcut represents the parents teaching the child to walk. Lullius was one of the greatest of men, and exercised an influence on his genera- tion now hardly realised. It is said that through his ascetic application and labours he received a special revelation from God of the universal science. Falling in love with a woman apparently very beautiful, but married, he followed her, till she took the unusual method of showing him her breast almost eaten away by a cancer. Shocked, saddened, but restored to his senses by this sight, he, in response to a vision of the Redeemer, afterwards assumed the habit of religion. He studied Arabic, with the intention of attempting the conversion of the followers of Mahomet. He became acquainted in Pai’is with Johannes Scotus. But some have, supposed this Lullius to have been
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a different person from the alchemical writer.1 Maier seems to hold that only one person of that name existed, who was the alchemist and author, as well as the theologian and ascetic. He appends an “ Epigramma in Memoriam Ray- mundi Lullii” to his account, which is a pretty full one, of his labours and works : —
“Ad mensam parium doctos adjungis et illis Offers Ambrosiam aectareosque cibos.”
Cremer’s “Testament,” containing an account of Lullius’ experiments in England, was first published by Maier about the year 1614, in his “ Tripus Aureus.” A “ Ratio aftirm- ativa ipsius Raymundi Lullii,” appended to the “ Symbola,” is : — “ Utrum alchemia sit ens reale, aut sit figmentum ?” 2
The tenth guest is Roger Bacon — “Anglus.” He stands in the woodcut with a pair of scales, equally poised, out of one of which flames are issuing. He is in a monkish habit, and has for his motto — “ Elementorum fac aequationem et habebis.” He is said to have been the first Englishman who cultivated the “ work” of alchemy. He studied at Oxford and Paris. Settling at Oxford in 1257, he returned to Paris, where he was closely confined for ten years. At the request of Pope Clement IV., he wrote his “ Opus Majus.” Many of his alchemical MSS. still exist. It is said he died at Oxford about 1294. He acquired a repu- tation for magic, chiefly on account of his mechanical inventions. He has come down to us less as a philosopher than as a “ brave necromancer, that can make women of devils, and juggle cats into costermongers.” 3 Bacon was an astronomer also, and rectified the Julian Calendar. He is said to have invented spectacles. If he did not discover gunpowder, he contributed to its perfection.4 Maier tells us “ apparet itaque Baconem contradixissc Magiai dia-
1 See the account of this controversy in the “Lives of the Alcheniysti- cal Writers,” by Waite, p. 82, et eeq.
2 See the very full references by Ferguson, in voce, “Bibl. Chemica.”
3 Ferguson’s Cat., “ Bib. G'hem.,” i. 65.
4 Waite, “Alchem. Writers,” 65, 66.
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bolicse.” He was a great student of Avicenna. A list of his “ congentiles ” follows — Garland, Ripley, who is' said in solitude to have written twenty-four books of different kinds ; his “ Twelve Gates of Alchemy” seems to prove him an adept of the spiritual chemistry ; he therein declares that the “principle” may be found everywhere; Norton, “ chymicus perfectus,” and the author of the “ Ordinall of Alchemy ” ; Cremer, Kelly, and the famous “ Michael Scotus in hoc quoque artificio in sua patria celebrari dicitur.” Very interesting is Maier’s introduction here (p. 477) of Norton’s “ De artificibus aliis Londini uno tempore congre- gatis per decern dierum spacium.” Maier adds — “ Xenium Anglise gi’atitudinis ergo relictum.” Giving an account of the state of religion in England, Maier does not omit the fact that St George is the national patron, and has some remarks on the “ Dragon,” with which that saint is com- monly associated. He very naturally thought it odd that the crucifix and the pictures of the life of Christ having been abolished from the churches, representations of the “ Dragon,” “ the Lion and Unicorn,” should be found there ; why images and organs should be found in the Royal chapels and not in ordinary churches, when in Germany pictures of Christ, the Blessed Virgin, and of saints are to be seen in Lutheran churches. This part of the discussion is interesting from the fact that it was the result, in all probability, of the author’s own observation. The usual syllogistic encounters conclude the section.
The eleventh guest is Melchior Gibinensis, the Hun- garian. His motto — “ Lapis, ut Infans, lacte nutrieudus est Virginali.” The woodcut represents Melchior saying mass at an altar in. full eucharistic vestments ; behind him, in a flame, appears the Virgin sitting above a crescent moon, giving the Holy Child milk from her right breast. Melchior then was a priest, a man religious, and an arcane student, an artificer in the " work.” He saw the perfection of it in the birth of the Philosophic Stone in the Sacred
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Nativity ; its sublimation in the life and passion ; dark and black in the death ; then in the resurrection and life, the red and perfect colour. This comparison he found in the nativity, life, passion, death, and resurrection of Christ as commemorated in the Eucharist. Thus earthly things are the pictures of the heavenly, “ Lapis itaque ut Homo,” born of two seeds, conceived, converted into the embryo, born into light, nourished by milk, growing to perfection, married, bearing the cross, dying, buried, laid in the grave, thence to rise and inherit life incorruptible.
Morien thus declares “ Lapis noster est confectio ipsius magisterii et assimilatur in ordine creationi hominis . . .
aperi ergo oculos tuos et vide.” Four poems follow, and a list “adjuncti Melchiori,” and the usual conclusions.
The twelth, the “ Anonymous ” guest. His motto is — “ Saturnus humectat terrain portantem Solis fiores et Lunae.” .The woodcut represents a man with a wooden leg, watering a number of trees, which amid their leaves bear suns and moons as flowers or fruit. Follows a list of anonymous authors and their works.
Then comes (p. 561) The Dessert — the Sweetmeat Course — the recapitulation and conclusions of the whole work. The world is still running after pomp and vanity, honours and luxury, placing its desire in riches, while Democritus laughs and Heraclitus weeps, and true are the words of Ecclesiastes — “ Omnia vanitas vanitatum.” My thoughts return from vanity to the sacred truths of the Holy Book, and amid all the confusion one arises, our Phoenix-bird, from whose ashes arises “ Medicina omnium Medicinarum praesantissima.” For there is the “ Remedium Irae et Doloris, seu Nepenthes.” The excellencies of this divine medicine are held forth at length, a long extract being given from Arnoldus, ex “ libro de simplicibus.” A mystical journey is now proposed, “ sic enim Europa terrte, America aquae, Asia aeris, et Africa Ignis imaginem et vires
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optime reprsesentat.” The section referring to Asia is specially interesting ; at page 589 a prayer is inserted — “ 0 summe et misericors Salvator mundi, Jcsu Christe, qui Deus ab eterno, homo factus es in tempore. . . Benedic
Medicinse praeclarissimo tuo dono.” Under Africa, the sayings of the Cumean Sybil are given from Eusebius, and then Arabia Felix, the home of the Phoenix, is visited ; and afterwards at Heliopolis “ Ira et doloris remidi um habeba- tur.” Poems follow in epigrammic form, “ in honour of the Erythraean Sybil, Mercury, to the Phoenix, and in honour of the Hermetic Art.” The work ends with “ Hermetis oratio gratiarum actoria.” “ May the Virgin Queen Chemia be propitious and kind to us all.” The whole closes with the hymn, “ Hermetis Regenerationis,” from the Pomander : —
“Universa mundi natura hunc audiat hymnum.
Audi terra, audite turbines imbrium O sylvas silete, cantaturus sum creatorem omnium, totum et uuum.
Audite caeli, quiescite venti, circulus Immortalis Dei orationem istam exaudiat.”
The writer feels the utter inadequacy of his description of the “ Symbola.” In over 600 quarto pages Maier gives an almost endless course of instruction in ancient learning. The work may be justly considered as a supplement to the “Arcana.” At every point it is full of interest to the student, scholar, antiquary, and reader of curious' subjects. The marvellous store of historical lore, the uncommon pleasantries of style, the vastly different parts and subjects, show the author to have been one of the greatest scholars of his age. It is true that the subject is not a popular one, but to the quiet student, lover of antiquity and history, the volume is delightful in its fulness and its complexity. It is' a regular feast at the Golden Table, and its “ Bellaria” are welcome as the dessert.
ATALANTA FUGIENS, hoc est, Emblemata Nova de Secretis Naturae Chymica, Accommodata partim oculis et intellectui, figuris cupro incisis, adjectisque sen- tentiis, Epigrammatis et notis, partim auribus et recreationi animi plus minus 50 Fugis Musicalibus trium Yocum, quarum duae ad unam simplicem melodiam distichis canendis peraptam, correspondeant, non absq ; singulari jucunditate vivenda, legenda, meditanda, intelligenda, dijudicanda, canenda et audi- enda. Authore Michaele Majero Imperial. Consistorii Comite, Med. D. Eq. ex., &c. Oppenheimii, Ex typo- graphy Hieronymi Galleri, Sumptibus, Joh. Theodori de Bry, MDCXVIII.
4to ; pp., 211 ; index fugarum, 1 p. ; monitio ad Philomusicum, 2 pp. ; portrait— 50 engraved emblematic pictures, each with an epigram, which is set to music.
The first edition at Oppenheim, 1617 ; a different title-page, and where on page 11 (1618) a woodcut appears, this is blank in edition of 1617. — Mr F. Leigh Gardner (Hopetoun bookplate.)
Short Title. — MICHAELIS MAJERI, Secreta Naturae Chymica, nova plane subtilique methodo indagata.
Title. — MICHAELIS MAJERI, Imperial. Consistor. Comit. Med. D. Eq. Ex., &c. Secretions Naturae Secretorum Scrutinium Chymicum, per oculis et intellectui ac- curate accoinodata, figuris cupro appositissime incisa, ingeniosissima Emblemata, hisque confines, et ad
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rem egregie facientes sententias, doctissimaque item Epigrammata, illustratum. Opusculum ingeniis altior- ibus, & ad majora natis, ob momenta in eo subtilia, augusta, sancta, rara, & alioqui nimium quantum abstrusa, quam maxime expetitum, desideratum ; Iterata vice amplissimse Reipublicpe Chymicte Bono & Emolumento, non sine singulari jucunditate, legendum, meditandum intelligendum, dijudicandum, depromptum. Francofurti, Impensis Georgii Henrici Oehrlingii, Bibliopoke. Typo Johannis Philippi Andrese. MDCLXXXVII.
4to ; pp. 150 ; preface to reader, 4 pp. more ; then rest A-T3. 50 symbolic engravings. The differences in this edition are the alteration of the title, the omission of the engraved title and Maier’s portrait, the omission of the music, and of the “ Epigram ma Authoris” and “ Epistola dedicatoria.”
— Haigh Hall Library.
Edition in German. — MICHAELIS MAJERI, Imperial, Consistor. Comit. Med. D. Eq. Ex., &c. Chymisches cabinet derer grossen Geheimnussen der Natur, durch wohl ersonnene sinnreiche Kupfferstiche und Einblem- ata, auch zu mehrerer Erleuchterung und Verstand derselben, mit angehefften sehr dienlich — und ges- chickten Sententien und Poetischen TJberschrifften, dargestellet und ausgezieret. Welches, nachdeme es wegen vieler darinn entdeckten raren Geheimnussen und Erlauterung der Philosophischen Subtilitaten, von verschiedentlichen hocherleuchtenden und zu grossen Kiinsten sich applicirenden Liebhabern zum oft’teren begehret und verlanget worden ; Der Chymischen Re- public und dero Liebhabern, zur Speculation, Betracht — und Untersuchung aus wohlmeinender Veneration und Liebe zum zweyten mahl in der Lateinischen sprach
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ausgefertiget, vor jetzo aber zum ersten mahl in das Hochteutsche iibersetzet ist, von G. A. K. der Philoso- phischen Kiinsten Liebhabern. Deme beygefuget ist, eine Application des Hohen Lied Salomonis, auff die Universal-Tinctur der Philosophorura. Franckfurt, Verlegts Georg Heinrich Oehrling, Anno 1708.
4 to ; pp. [4] 153 [1 blank] ; 50 emblematic engravings.
—Ferguson’s “Bibl. Chemica.”
At the foot of the title-page of “Atalanta fugiens” is shown the race of Atalanta and Hippomenes. The former, swift and beautiful, was warned against marriage by an oracle, and lived a lonely life in a forest. “ She meets the addresses of her suitors by challenging them to race with her, and spearing them in the back. She is at length beaten by Hippomenes, who, during the race, drops on the ground three golden apples given him by Aphrodite. Atalanta stoops down to pick up the apples, and thus loses the race : —
“ The nimble Virgin, dazled to behold The glittering apple tumbling o’er the mold,
Stop’d her career to seize the rowling gold.”
“ Hippomenes forgets to render thanks to Aphrodite [or profanes the temple], and the goddess in anger causes the pair to wander into a sanctuary of Cybele, where they are changed into lions.” 1
At the side of the title-page, Venus is shown handing the golden apples to Hippomenes ; at the bottom, Atalanta is picking up one ; while Hippomenes is running with an apple in each hand. Behind is a temple, the lovers in the entrance embracing each other, while from behind they issue as a lion and lioness. The upper part of the plate represents Hercules with a club over his shoulder, clad in a lion’s hide, with the tail hanging so as to appear in the natural position. He has arrived at the trees whereon
1 Seyffert, voce “Atalanta.”
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hang the golden apples of Hesperides. He stretches out his hand to seize one. Up above appear HCgle, Arethusa, and Hespertusa. The title is pretty and well drawn. It has been very aptly remarked by one writer, that in the illustrated title-pages of Maier’s works more information is communicated to the capable student than in whole volumes of other writers. On the back of the title is “ Epigrammata Authoris,” followed by a dedication to Christopher Reinart, doctor of laws, and Imperial Senator of Mulhausen, in Thuringia. As. the tripod given by Vulcan to Pelops on his marriage was afterwards offered by him to the Pythian Apollo, and preserved at Delphi, becoming the seat wherefrom the Divine Oracles were declared, so the author, following the example of Pelops, consecrates his tripod to the use of that distinguished place from which he writes, and, before all other persons, to you, most excellent and noble, that he may give some public testimony of the benevolence which he had received a few years ago, in the time of the Emperor Rudolph, from the Medical Council of Frankfort. He hopes that his “Atalanta ” may give his patrons, when they rest a little from their graver pursuits, recreation for both mind and hand, so that the author may still be kept in recollection, and numbered amongst the friends still dear to him and them. The dedication is dated, “ Francofurti, ad Mrnnam, anno 1617, mense Augusto.”
The preface contains a dissertation upon ancient music, and the story of Atalanta and Hippomenes, which is awanting in the “ Secretions Naturae,” but otherwise that second work is in the beginning and the end the same.
Ma.ier tells us in the preface that Atalanta “ virgo mere chymica est, et Hippomenes tanquam malo aurea in tertia tamen stabalimetur et firmantur, . . ex Hippomenes et
Atalanta coeuntibus in templo Martis Deum, hoc est vase, hunt bones, sive rubeum acquirent colorem.” The story of Atalanta in her victory over the suitors, and in the killing of the wild boar, and receiving from Meleagar the head
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and hide of the monster as a prize, "apud stethseum ^Esculapii fanum e saxo percusso aquam elicuit quam sitibunda bibit”— all is explained in the Emblems.
Each Emblem has three illustrations. First page — part of the epigram in verse set to music, in three voices — Atalanta, or the “ vox fugiens ” ; Hippomenes, or the “ vox sequens ” ; Pomum objectum, or the “ vox morans.” The epigram, in German, is at the bottom of the page. Second page — the emblem in figure, with the Latin verse at the foot ; then, in two pages, the discursus.
The emblems in all number fifty, and the plates in both editions are the same. According to Mr Waite (“ Rosicrucians,” 269), these quaint and mystical engravings “ emblematically reveal the most unsearchable secrets of Nature.”
Probably the most curious picture is Emblem No. 34, in which the Suti and Moon, represented in human form, are represented in the act of coition, standing in a pool of water.
A few specimens from the work will now follow : —
1. The wind has taken him in the belly. Epigram — “ The wind carried it in its belly, the nurse thereof is the earth.” The fruit which lives, concealed in the wind — look that it is not unsuitably born before its time, but comes living to earth in right measure.
7. The bird flies young from the nest ; the bird falls back into the nest — “ It ascends from earth to heaven, and again descends to earth.” In a hollow rock the eagle has made his nest. Therein concealed, he nourishes his young. One feathered easily raises itself ; but the featherless cannot — so falls back into its nest.
8. Take the Egg and strike it with a glowing sword. This bird has an egg, which is to be carefully sought. The white surrounds the yellow yolk ; such burn prudently with a glowing sword. Seek help from Mars, the fire god.
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Then will a young bird bore through. Fire and iron can destroy. Here see “ the strength of superiors and inferiors.”
11. Make Latona white, and tear up the books. No one knows properly the twin race born of Jove. It is the Sun and Moon. Yet black spots leave many traces — make Latona white in the face — free from all colour ; and that you may escape injury, tear up the books — “ penetrates every solid thing.”
13. The brass of the wise is water-seeking, and desires to be bathed seven times in the river, like the leprous Naaman in Jordan.
14. The Dragon eating its own tail. Hunger compels the many-footed fish to devour its foot. Many nourish themselves with the flesh of others, and so it does not vex the dragon to bite, even devour his tail, so that he even enjoys a part of his own body for food. He will be tamed by the sword, by hunger, and imprisonment, till he com- pletely devours and recreates himself again. “ The strongest of all fortitudes.”
21. Make of man and woman a circle ; then a quadrangle ; out of this a triangle ; make again a circle, and you will have the Stone of the Wise. Thus is made the stone, which thou canst not discover, unless you, through diligence, learn to understand this geometrical teaching.
23. Gold rains while Pallas is born at Rhodes, and the sun lies by Venus. It is a wonderful things so the Greeks teach us as true, which at Rhodes took place in the ancient time. They say that a fruitful rain of gold fell. As the sun has lain by Venus in love, also as out of the forehead of Jove did Pallas come, so also in thy vessel must gold show its elf-like rain.
25. The Dragon does not die, but is really killed by his
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brother and sister, which are the sun and moon. The Dragon may, unless the art be more than slight, begin to live and again creep out. His brother and sister strike his head with clubs. This is the only way he can be killed. Apollo is the brother, and Diana the sister.
29. As the Salamander lives in the lire, so does the Stone. The Salamander lives, strong and unhurt, in the strong lire — so the cruel heat of the flames is but of small matter, for the Philosopher’s Stone is born in the perpetual fire. It is uninjured, becoming cold out of the fire. It stands in equal heat with the Salamander.
35. As Ceres, Triptolernus, and Thetis Achilles became accustomed to linger under the fire, so will the maker of the Stone. The fire is as the milk from the breast of the mother — nourishment for the medicine of the wise.
41. Adonis is killed by a wild boar. Venus, hastening to help, colours the roses with Adonis’ blood. Myrrha has given birth to Adonis, by her own father, whom Venus greatly loves. He is killed by a wild boar, and Venus, running to his assistance, hurts her leg by a rose branch, so by her blood the white rose becomes red. She weeps with the Syrians, and soon lays him to rest under the soft lettuce —
“Ilium lactuis mollibus et posnit.”
43. Atalanta listens to the Vulture, which does not speak falsely. On the high summit of the mountain, the Vulture sits screaming aloud without ceasing. I alone am the white and black, the lemon yellow and the red. I lie not. The raven also, flying, though his wings are cut off, in the dark night. It is out of this or that the whole art goes.
“ These fifty plates, and the epigrammatic description of them, supply to the adept who holds the Clavicula a com- plete view of the system of the Universe, the essential
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unity of all things, the possible transmutation of matter, and the highest form of Theosophy able to be conceived by earthly mortals. (Quod Scis Nescis, 1866).” 1
The “Atalanta” may be called a book of alchemistic or mystic proverbs. Everything in Nature is explanatory of or connected with “ the Stone.” For instance, the 39th emblem refers to the Coral. A man is fishing out a branch from the water. The epigram tells that the Coral, which grows under water, becomes hard when brought to air, “ sic lapis.”
Emblem 45 represents the earth in space, with the motto— “Sol et ejus umbra perficiunt opus.”
The whole earth, then, lies between the Sun and Moon, and the influence of Sol and his shadow are everywhere felt. Silver is but the shadow of gold, and the Dragon must become as the Salamander in the Are, impervious to heat, yet at the same time fully operated on by the influ- ence of its power.
Man, then, has in his body the anatomy of the whole world, and all his members answer to some celestial influences. So the adepts describe the life of man, as by their art revealed, to be a pure, naked, and unmingled fire of infinite capability.
“ Man, then, shall we conclude at length, is the true laboratory of the Hermetic art, his life the subject, the grand distillatory, the thing distilling, and the thing distilled, and self-knowledge is at the root of all alchemical tradition.” 2
Philo declares that the soul of man is but an impression of the Seal of the Logos. All the emblems, then, of Maier’s “Atalanta” have a meaning beyond that of crucible, fire, and ore. They are mystic, spiritual, and the reflex of a higher and nobler nature. He desires to teach us,, not merely of gold and silver under Sol and Luna, of the black matter under the story of the dragon, of the red tincture as colouring the roses at the death of Adonis, but of greater 1 Gardner, “ Bibl. Rosa.,” 49. 2 “ Sug. Inquiry,” 153.
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and deeper things. He teaches us, in the words of the authors of the “ Suggestive Inquiry,” that the Father can only be discovered in perfect quiet approach to the cause of all. That in drawing near to the Deity, although no eye can penetrate that lire which is his circumference, that yet when the light in the purified soul meets the eternal light of God, then the whole intelligible universe unfolds itself. The shell dissolves, and the magnificence of the pearl within is discovered. In the words of Bohme, “ by death and contrition of the agent in the patient, and vice versa , the old life is finally crucified, and out of that crucifixion, by reunion of the principles under auotber law, the new life is elected, which life is a very real and pure quint- essence— the mercury so much sought after, even the Elixir of Life, which needs only the corroborative virtue of the Divine Light, which it draws in order to become the living gold of the philosophers, transmuting and multipli- cative, the concrete form of that which in the dead metal we esteem.”
TRIPUS AUREUS, Hoc est, Tres Tractatus, Chymici Selectissimi, Nempe I. Basilii Yalentini, Benedictini Ordinis monachi Germani, Practica una cum 12 clavibus et appendice, ex Germanico ; II. Thomae Nortoni, Angli philosophi Crede Mihi seu Ordinale, ante annos 140, ab authore scripture, nunc ex Angli- cano manuscripto in Latinum translatum, phrasi cuiusque authoris ut et sententia retenta ; III. Cremeri cuiusdam Abbatis Westmonasteriensis Angli Testa- mentum, hactenus nondum publicatum, nunc in diversarum nationum gratiam editi, et figuris cupro affrabre incisis ornati opera et studio Michaelis Maieri Phil, et Med. D. Com. P., &c.
[A double illustration of, on the one side, a library, with the three authors in conversation, the abbot in the middle, holding a pastoral staff ; on the other half, a laboratory, in which is a furnace, which divides the pictures, and a smith, naked, except round the middle of his body, working at the fire.] Francofurti Ex Chalcographia Pauli Iacobi, impensis Lucae Iennis, anno mdcxviii ; 4to ; continuous pagination, 196 ; A2-B6,3. Dedication, “ Dn. Ioanni Hartmanno Beyero, D.M.,” 3 pp. ; portrait. First sub-title, p. 7, Practica cum Duodecim Claribus et Appendice, De Magno Lapide Antiquorum Sapientum, scripta et relicta a Basilio Valentino Germ. Benedictini ordinis monacho. Tractatus Primus [Cut of a monk, holding and pointing to a pair of scales, equally balanced, one flaming, the other still.] Francofurti apud Iennis. Second sub-title, page 77, Th&mae Nortoni Angli Tractatus Chymicus Dictus Crede Mihi Seu Ordinale. Tractatus Secundus. [Cut of a man with sword at side, pointing to a child which father and mother are holding by the arms, teaching it to walk.] Francofurti apud Iennis. Opposite is a sort of frontis- piece printed on the back of the last page of preceding treatise ; upper part represents a chemical furnace, underneath, in three com- partments, eight beasts and birds ; first three — Lion, Eagle, and Serpent — are crowned. Third sub-title of the blank leaf, p. 183 —
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Testamentura Cremeri, Abbatis Westmonasteriensis, Angli, Ordinis Benedictini. Tomus Tertius. [Cut representing the abbot pointing to a huge tent, like open-faced furnace, in which two flames are rising, and at the top outside is standing a man, watching the flame or smoke coming out of a furnace.] Francofurti apud Iennis. Re- printed in Musaeum Hermeticum Keformatum, 1677 ; and again in 1749. The Hermetic Museum was translated into English by Arthur Edward Waite ; published, London, J. Elliot & Co., 1893 ; 2 vols. ; 4to. [250 copies.] Each treatise, “Balcarras” on vellum cover, front and back, in an oval arms in gilt, labelled “ David Dominus Lyndesay De Balcarras.” — Haigh Hall Library.
CHYMISCHER TRACTAT THOMYE NORTONI eines Engellanders Crede Mihi seu Ordinale genandt. vor ungesehr und erthalbhundert Jahren in Engellandis- cher Sprach Reimenweiss beschrieben, Nachmaln auss dem MSS. so zuvor niemals in Truck Rommen Von