M. Maiero Lateinisch vertit, &c. ; 8vo. Frankfurt am

Mahn, Lucae Jennis, 1625. Collation, 238 pp.
“ This is a German reprint of Thomas Norton’s ‘ Ordinal of Alchemy,’ a.d. 1618. It contains seven fine alchemical plates after De Bey, which were not published in the former editions.” (Gardner, “ Bibl. Rosa.,” No. 354.)
The dedication, which is very neatly expressed, is dated at Frankfurt-on-Maine, January 1618. To “Dn. Joanni Hartmanno Beyero,” Doctor of Medicine, physician in ordinary to the “Imperial Republic” of Frankfurt, and a privy councillor. Maier offers the precious treatises — now put by him into a Latin dress — to his friend, the most learned and kindly, the very glory of Frankfurt, whose princes and magnates are the glory of Germany — a golden Tripod. He doubts not that such an offering will further their true friendship and concord, and that he will not repent of his labour in translating the treatises into the common language of Europe. — Vale. Three epigrammatic poems by Maier precede the three treatises.
The figures are very curious. The first, at page 12, is labelled “ Mirabilis Naturae,” a square in a circle. About the square are the words, “Aer, Ignis, Aqua, Terra ” ; in the
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outer circle, the signs of the Zodiac. The twelve keys have twelve illustrative cuts. Some are curious. That of the sixth key represents the marriage ceremony — the alchem- istic union of Sol et Luna. Fire burns in a furnace at the masculine side ; water is being poured into a retort at the feminine side. The seventh key represents Chaos, out of which come “ Spring, Summer, Autumn, Winter” — a square with a triangle in the centre. In the latter appears the word “aqua,” and beneath it, in the square, “ Sal philoso- phorum.” The eleventh key represents the marriage of Orpheus and Eurydice. They are seated on lions, which are mouthing each other. Each person holds a heart, out of which springs a sun and moon. A number of cubs seem to be enjoying the rush of liquid issuing from the female lion.
Basil Valentine is referred to in the present work under the title “ Symbolum.” See also Waite’s “ Lives,” p. 120, et seq.] Ferguson’s “Bib. Chemica,” in voce. Disser- tation on the “ 12 Keys,” in South’s “ Suggestive Enquiry,” p. 474, et seq.
Thomas Norton. — See Waite’s “Lives,” p. 130, et seq. The “ first publication of the ‘ Ordinal ’ was in the Latin translation by Michael Mair. . . In his book ‘ Symbola
Aurese Mensse,’ printed in the previous year, he speaks of it being still ‘ uneditus,’ but ‘ to be published shortly by us.’ It was afterwards published by Ashmole ; 4to ; Lon. 1652. See Ferguson, in voce-, Wood’s “Athense,” iv. 359.
“ Testamentum Cremeri.” Cremer is said to have been Abbot of Westminster in the fourteenth century. Dis- satisfied with the results of his alchemical labours, he went to visit Lullius at Milan, in 1330, and learned part of the mystery from him. Lullius came to London, and worked with Cremer. They supplied Edward III. with gold, who is said to have used it against France. The whole story is
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more than doubtful, and the “ Testament” has been regarded as spurious. This document was also first printed by Maier in this collection.1
“All wisdom is from God. He who loves wisdom, let him ask of God, and he will receive it. All is open to God ; with Him is the treasury of wisdom ; from Him, by Him, and in Him are all things. It has willed God to illumine my spirit by His grace, to lead me in the way of truth, to whom be all praise, who reigns ‘ in excelsis ’ for ever and ever. — Amen.”
Cremer has also a prayer for God’s blessing upon the work in the fire about to be kindled— “ May the most merciful God sanctify all by His blessing, granting per- fection to the human race.” Five verses of a Latin hymn follow. We have next a prescription for “ aqua viva.” It is founded on “ bonum vinum clareti,” strong and pure, to which are added various ingredients — petroleum, sulphur, arsenic, willow ashes. To be kept tightly closed. Another, and rather a strange preparation, is “ aqua est distillanda” — “ bis ex urina juvenis octodecim annorum non polluti.” This ingredient is to be obtained after the first sleep, for three or four nights ; to be then left for some time in a stone dish, lime and vinegar being added ; the whole then placed in an alembic — this process to be continued for some time. A portrait is given of Cremer by Ashmole.2
1 See Waite’s “Lives,” p. 83, i-t seq. ; Ferguson’s “Bibl. Chem.,” in uoce.
2- See his “ Theatrum Chemicum Brittanicum,” 1652, pp. 213, -165-67.
THEMIS AUREA, hoc est, de Legibus Fraternitatis R.C. Tractatus. Quo earum cum rei veritate convenientia, utilitatis publica et privata, nec non causa necessaria, evolvuntur et demonstrantur. Authore Michaele Maiero Imperialis Consist. Comite, Equite, Exempt. Phil, et Med. D. &c.
5 Woodcut of angels’ heads blowing a volcano ; on a surrounding e the motto, “Adversis clarius ardeo.”] Francoforti, Typis Nicholai Hoffmanni. sumptibus Lucae Iennis, 1618 ; 8vo ; pp. 192.
— British Museum.
THEMIS AUREA, The Laws of the Fraternity of the Rosie Cross. Written in Latin by Count Michael Maierus, and now in English for the Information of those who seek after the knowledge of that Honour- able and Mysterious Society of wise and renowned Philosophers. Quse non fecimus ipsi vix ea nostra voco. Whereto is annexed an Epistle to the Frater- nity in Latin from some here in England. London : Printed for N. Brooke at the Angel in Cornhill, 1656. 32o.
Dedication, 3 pp. ; preface, 3 pp. ; Latin letter, 22 pp. ; work, 136 pp. List of books sold by Brooke follows in 8 pp. ; one cut, anagram, p. 115 ; also with “Silentio” ; 8vo ; pp. 192; 1624: (Latin.)
“ Eliza Berkley ” on leaf. —University of Aberdeen.
The translation is dedicated to “ the most excellently accomplish’t, The only Philosopher in the present age : The Honoured, Noble, Learned, Elias Ashmole, Esq., by
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N. L., T. S., and H. S., who desire so to aquit ourselves as that you ina}' have no cause to repent of those kindnesses and respects wherewith you have or shall honour your servants,” &c. In 1651, Ashinole “ began to learn seal graving, casting in sand, and goldsmith’s work,” living in the “ Blackfryars in London,” “ at which time he, being very knowing in chymistry, and accounted a great Rosy Crucian, Will. Backhouse of Swallowfield, in Berks, Esq.” communicated to him “ several secrets in that faculty, which ever after caused Ashmole to call him father. . .
On the 10th of March 1052, his father, Backhouse, opened himself very freely to him the secret.” Afterwards Back- house, thinking himself dying, told him further secrets of the society. Backhouse became a commoner of Christ Church, Oxford, at the age of seventeen, in 1010; “left it without a degree, and at length, settling on his patrimony, became a most renowned chymist, Rosicrucian,” &c. He published translations of several ancient treatises on mystic alchemy (Wood, “Athena; Oxon.,” iv. 355-0 ; iii. 570-7). We have here what may be looked upon as a succession of three Rosicrucians — Maier and Fludd the first ; Backhouse the second.; Ashmole the third. The dedication to Ash- mole was thus proper and suitable. It is followed by “ The Preface,’ in three pages, “ to the Courteous Reader.” It commences with the old mystic tale, relating that the “goddess Themis, after the Deluge, being asked of Deu- calion and Pyrrha how mankind, swept away with the overflowing of the Waters, should again be restored and multiplied,” commanded “ them to throw over their heads the Bones of their Great Mother, the which Oracle they rightly interpreted concerning the Stones of the Earth.” Deucalion and his wife Pyrrha “ are the Gabritius and Beia, the Sun and Moon, which two, by projection of their Specific Stones, can multiply even to a thousand.” Pyrrha is ruddy, though outwardly white, and Deucalion is a lion spiritually. He is “ so cruel to his wife that he kills her, and then he wraps her with his bloody mantle.” Few
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understand this Oracle, since Moses apprehends it to be only a history, “ and now the Title is vindicated, viz., why we call it the Golden Themis.” Following the preface is an address to the true Philosophers, the brothers of the R.C., “ S.P.D. Theod. verax. Theophil. Cmlriatus.” The work follows, and with it the pagination begins. It is divided into twenty chapters. The first treats of all laws, and resolves the question who Themis is, “ feigned by the poets to be the Daughter of Heaven and Earth, the Sister of Saturn, and Aunt to Jupiter.” Though there “never was upon the face of the earth any such Themis, yet she repre- sents the true Idea of Justice, and the universal Notion of Vertue.” The next chapter shows that the “ Laws which the Founder of this Fraternity prescribed to the R.C.” to be “ all good and just.” These are six : — The profession of medicine and cures to be made gratis. That no special “ habit ” is necessary. A yearly meeting upon the Day C. Every brother to choose his successor. That the word R.'G. shall be their seal, character., and cognisance. And, lastly, that the society should be concealed an hundred years. “ Our author of these laws is namelesse, but yet worthy of credit, unknown to the vulgar, but well known to his own society.”
In regard to the Brethren, they do not repent of their condition, being servants to the King of kings. “ Religion with them is in greater esteem than anything in the world.” In the Book “ M,” the brethren, “ as in a glass, clearly see the Anatomy and Idea of the Universe. The different laws of the Society are then in the next chapter more fully gone into. The brethren, though not in a measure highly educated, yet “ compound that medicine which they ad- minister, it being, as it were, the marrow of the great world.” It is the fire of Prometheus, which he stole from the Sun. But a fourfold fire is required to bring this medicine to perfection. Like Galen, the Brethren have “ variety of medicines, some called Kings, some Princes, some Nobles, and others Knights.” “ We hold that there
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is a natural vertue and certain predestination flowing from the influence of heavenly bodies.” “And Avicenna perhaps meant thus much — a select company of choice soldiers have a great advantage over a confused multitude.” Is it not a rare society of men who are injurious to none, but seek the good and happiness of all, giving to each person what appertains to him ? There are many abuses in medicine, long bills of ostentation, “ when a few choice simples might do the cure.” Medicines with great titles may be in great esteem, “ but others of lesser price are far above them in excellence and worth.” Chemists wrongly scorn the use of vegetable and “ Galenical compositions,” which yet may be useful “ in proper cases.” Both parties “ are swayed more by Fancy than Reason.” Many physicians have insuffer- able vices, “ from which the Fraternity of R.C. is free.” Like “ that monster Aristotle, who (as it is reported), was so spightful to his master Plato, that he caused many of his works to be burned that he might shine brighter,” many possess this evil spirit of Malice and Hatred. “ In medicine, such practices are more dangerous.” On the other hand, the Brethren are neither emulous nor arrogant, “ but delight in instructing one another in mysteries.” But their cure is not at the command of all. When called, they need not appear unless they choose. Cardan blasphemously subjects God Himself to fatal necessity, but “ we hold that God is a free agent, omnipotent — He can do whatever He pleaseth ; He hath made Nature His handmaid.” The birth and original of vice “ proceeds from the corrupted nature of fallen man.”
The Brethren “ do use only lauful and natural remedies.” Isaiah used the simple application of Figs to the Jewish King. One, “ with the application of one simple, took away the raging pain of an ulcerated cancer.” This hap- pened at Wetzlar. God has not placed so many lights in the heavens, for no purpose “ but that Vegetables, Mineralls, and Animals do receive their occult Qualities from them.” The Brethren " apply themselves only to the study of
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Natural Magic.” This is “ the highest, most absolute, and divinest knowledge of Natural Philosophy.” But we are to beware lest “ this noble science,” degenerating, becomes Diabolical. Though the Brethren do not use one and the same habit, yet “ they are always civilly clad.” They have also thought it expedient to meet once a year in a certain place. Thus the “ Brethren of the R.C. in Germany meet for a good end — to vindicate abused Nature, to settle Truth in her power, and chiefly that they may with one accord return thanks to God for revealing such mysteries to them. We cannot set down the places where they meet, neither the time. I have sometimes observed Olympick Houses not far from a river, and known a city which we think is called S. Spiritus — I meane Helicon, or Parnassus, in which Pegasus opened a spring of overflowing water, wherein Diana wash’d her selfe, to whom Venus was handmaid, and Saturne gentleman usher. This will sufficiently instruct an Intelligent reader, but more confound the ignorant.” The Brethren are but mortals, they will cease to be. As in Egypt, the sons did not merely inherit their father’s estate, but also his daily employment. So amid the Philosophers, there were always sons of Philosophers. The Brethren wish their mysteries only to be revealed to those whom God may enlighten ; so they must be “ men of approved parts, and very vertuous.” A succession is most necessary. In this way all ancient knowledge has been preserved, as “ the cabalystical art was found out, and by word of mouth communicated.” The Heathen Colleges were composed of the “ picke of the most able, and they were few.” So is the custom in the Fraternity of the R.C.
Hieroglyphics were anciently signs and characters of deep knowledge. “ The characters are R.C., which they use that they may not be without Name, and every one, according to his capacity, may put an interpretation upon the letters, as soon as their first writing come forth ; shortly after they were called Rosie Crucians, for R. may stand for Roses, and C. for Cross, which appellation yet remains,
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although the Brethren have declared that thereby they symbolically mean the name of their first Author.” Each order has its “ Formalities and coat of armis or Emblemne. The Rhodians have the double cross, they of Burgundy the golden fleece, &c. So R.C. cover mysteries. R. signifies Pegasus, C. Iulium, if you look not to the letter, but right interpretation ” — “ is not this a claw of a rosy lion — a drop of Hippocrene ? ” “ To live amidst Roses and under a
Crosse are contrary things — joy and sorrow.” An anagram is given (p. 115).
By the will of the first author, the Fraternity was to be concealed for one hundred years, hoping that period “ would give the world time to lay aside their vanities, folly, and madnesse.” The dates are added. The detection of the Fraternity did increase the word’s glory. By Hercules is understood “ a laborious and skilfull philosopher, by Anteus the subject to be wrought upon.” Osiris, about to travel into India, consulted with Prometheus, “ did joyn Mercury as a governor, and Hercules as President of the Provinces, by whose direction and his own industry he always accom- plished his end. He used Vulcan’s shop, the golden house where Apis is fed and nourished.” So the Brethren “ have overcome Anteus, they have sufficiently declared their Herculean strength, the wit of Mercury, and the Pro- vidence of Prometheus.”
The Book “ M ” contains “ the perfection of all the Arts, beginning with the Heavens, and descending to lower Sciences.” “ Lastly, the Brethren have a secret of incred- ible Vertue, by which they can give Piety, justice, and truth the upperhand in any person whom they effect, and suppress the opposite vices.” Absurd fables have been spoken about the Brethren. All in the world seek to carry out their own intentions. Let “ Rome, therefore, that whore of Babylon, return into the right way, so may a reformation be produced, and piety and religion shall flourish.” But such Reformations belong to God. The Brethren pray for it, they try to enlighten the under-
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standing, but God alone can change the will. There is no confusion amongst the Brethren, they “ have alwaies had one amongst them as chiefe and governor, to whom they are obedient.” “ They have the true Astronomy, the true Physics, Mathematicks, Medicine, and Chymistry, by which they are able to produce rare and wonderful effects ; they .are very laborious, frugall, temperate, secret, true ; lastly, make it their business to be profitable and beneficial to all men, of whom, when we have spoken the highest commendations, we must confess our insufficiency to reach their worth. Finis.”
In the “ Themis,” the Brethren of the Rosy Cross appear merely as specially amiable and virtuous medical practi- tioners, who, having either by tradition inherited, or by devotion and a peculiar astrology, discovered certain medi- cines, are ready to treat the diseased with these, gratis, out of love to mankind. They, too, appear as possessing a certain strength of moral virtue, a natural religion, which makes men whom they counsel and befriend noble and virtuous. In short, they are merely a society of men, “ very laborious, frugall, temperate, secret, true.”
The story of Christian Bosencreutz, at least the history of his burial, discovery, and the alleged dates of the found- ing of the society, are treated as facts. There may be some reason to suppose these in a measure correct. The “ Book M ” may be either “ Meus,” or “ Mundus,” the place “ C,” where the house of S. Spiritus is existent “ Corpus.” 1
1 See Waite, “ Real Hist, of the Rosierucians,” p. 271-2 ; Wood, “Athense Oxon.,” iii. 724. Here it is said that Ashmole “hath utterly forgotten” who N.L., T.S., H.S., who sign the English Dedication to him, “ are.”
MICH A ELIS MAJERI VIATORIUM, hoc est, De Mont- ibus Planetarum Septem seu Metallorum ; Tractatus tarn utilis, quam perspicuus, quo, ut Indice Mercuriali in triviis, vel Ariadneo filo in Labyrintho, seu Cynosura in Ocenno Chyrnicorum errorum immenso, qui I i bet rationalis, veritatis amans, ad ilium, qui in montibus sese abdidit DE Rubea-petra Alexicacum omnibus Medicis desideratum, investigandum, uti, poterit. Oppenheimii Ex typographia Hieronymi Galleri, Sumptibus Joh. Theodori de Bry. mdcxviil
The title-page is surrounded by a pictured border. At the top is a figure of Maier seated with a compass-box in bis left hand — the picture more pleasing than the larger engraving. On the outer side are three figures of Sol, Luna, Mars ; on the left, four figures of Mercury, Saturn, Jupiter, Venus ; at the bottom, a scene of Land and Water. Seven symbolic engravings in text ; 4to ; epigramma authoris, l p. ; dedication, 2 pp. ; prefatio, 6 pp. ; whole work, 136 pp. ; A3-S. —Author’s Library.
The same, “ Rothomagi Sumpt. Ioannis Berthelin, in Arse Palatij, anno mdcli.” 8vo ; 224 pp. ; engraved title included ; seven engravings ; vignette. — Ferguson’s “ Bibl. Chem.”
— L. de Fresnoy’s List. —Gardner, 356.
The “ Epigramma Authoris,” on the back of the title- page, compares the labours of chemists with those who vainly sought to trace the Labyrinth before Ariadne gave the clue. The author is to supply a “ Viatorium ” for those who seek to scale the heavens, to know the mystery of the planets and their metallic symbols.
The dedication is given to Christian, Prince of Anhalt
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and relates to the “ opusculum,” following the result of the author’s experience and observation, “ars longa, vita brevis, judicium difficile.” He speaks of favours received from the Prince — whom with his consort and family he commends to the care of God. The dedication is from Frankfurt, September 1618.
The Preface to the Reader follows. It commences with a reference to the most beautiful allegory — that in the second book of Ovid’s “Metamorphosis” — the transfor- mation of Battus to a Touchstone. Battus was sensible to bribery. He took the first bribe : —
“ ‘ Go, stranger,’ cries the clown, securely on,
This stone shall sooner tell, and shows a stone ;
yet ready to tell, for a further bribe, what he had con- cealed : —
“ 1 Neighbour, hast thou seen a stray Of bullocks and of heifers pass this way?’
The peasant quick replies, ‘ You’ll find them there,
In yon dark vale, and in the vale they were —
The double bribe had his false heart beguil’d.
Then to a touchstone turns the faithless spy.”
What was understood by the flock has been abundantly shown, “ Utpote, Hieroglyphicis vEgypti, Gnecis.” The oxen were the material philosophic, which from the Mount of Mercury had been stolen. The stories of Narcissus and of Echo have also an arcane reference. The Minotaur in the Labyrinth is also “materia philosophica ” : —
“ The Cretan Labyrinth of old,
With wand’ring ways and many a winding fold Involv’d the weary Feet, without redress,
In a round Error, which deny’d recess ”
So says Virgil. Here were detained the captives, having no guide to lead them out of their perplexity. The story of Daedalus is also referred to Now we have a crowd of would-be philosophers who vainly attempt by a thousand efforts to solve the difficulty, to give an exit from the Labyrinth. But it is necessary to take counsel with Nature. So it is hoped that a way may be found to ascend
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the planetary mountains, and, using the true glass, see through the many errors which have been made. Thus will those who have been wandering on the mountains, seeking for, but not knowing, the true “ materia philo- sophica,” find the clue of Ariadne, and, like Theseus, slay the Minotaur.
The work itself commences with the story from Tacitus of Cecilius Bassus, who perverted a dream he had into a story, which he went to Rome to tell Nero, that on his estates there had been discovered an immense cavern, containing a vast mass of gold, in ingots and bars, hidden there from the most ancient times. He suggested that Dido the Phoenician, when he fled from Tyre and founded Carthage, had secreted this treasure. Nero rather hastily sent persons to take away the supposed spoil. Three- oared galleys and chosen mariners were employed to facilitate despatch. Alas ! the hoped-for riches became the cause of public poverty. Bassus was deceived, and after efforts in excavations, again and again renewed, he is said to have suffered a voluntary death. Maier applies this story “ in chymicis operibus.” Many, perhaps with good intentions, yet as in a dream, attempt to gain the portal, but, being ignorant of the method, are helpless and unsuccessful.
The treatise then divides itself into seven chapters — the first, “ De Monte Mercurii.” Referring back to the story of Battus, he applies it to the nature of Mercury, a metal not mailable, yet cohesive. Then, in three sub- divisions, its relation to gold, to the “ Tincture,” and to the “Medicine” is discussed. Chapter II. is “ De Monte Saturni.” By Saturn we do not understand here either the planet “ ilium Mundi Supremum,” nor the God of that name, but a metallic substance — that is, Lead. It is placed next to Mercury, “ cum et in artis philosophic^ et natime operatione hac serie ilium sequatur, testantibus Philosophis et ipsius rei experimentis.” Under three heads, as before, the relation of “ Saturn,” or lead, to the gold, to the
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“Tincture,” and to the “Medicine” is detailed. The third