chapter is “ De Monte Jovis” — the greatest of the gods,

elevated between Saturn and Mars. Here the term refers to the next metal — Tin. “ Jupiter planeta calidus et humi- dus ... an earundem qualitatem et virium sit metallum ejus nominis.” Tin is precious, “ ad coagulationem in metallum perfectum, argentum ac aurum.” Then its rela- tion to the “ Tincture ” and the “ Medicine ” follow. At p. 06 is the plate, “ Idolum Jovis,” and a cui’ious and not particularly edifying story told of Agathocles, Tyrant of Sicily, who formed an image of Jupiter out of a golden basin “ previously used for the purposes of nature.” He then rebuked the folly of those who had contemned him for his obscure birth. As he is said to have been a potter to trade, the comparison was not inapplicable. The story is told to rebuke those who might suppose that this metal was despicable. The next is “ De Monte Veneris.” Venus stands for as most beautiful in body. Copper is the metal. Yet Janus, like brass, is under her protection. Tubal Cain was, as we read in holy writ, the first who dug in the earth for metals, brought them to light, and used them in various works. So in Solomon’s Temple, next to gold, the works of fine brass held place. So at Corinth, brass excelled and held the place of honour. The heads are as before : — Usu ad aurum de usu ad Tincturam.” This is to be better understood by the figure given --that of the anatomy of the Chameleon. Democritus, “ ex Abdera oriundus,” coming to Egypt, the Mother of all the Sciences, laughing at much that the philosophers and priests told him, was, however, eager to know the cause of the folly and vanity of men. The anatomy of man and animals became his study. The Chameleon and the Crocodile, found in Egypt, attracted his close attention. The Chameleon, in its changes of black, green, red, and other colours, has been a source of deep philosophic study. Democritus is said to have been also in correspondence with Hippocrates “ de usu Medicinam.” The next is “ De Monte Martis,” a metal
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of a hard nature — Iron. The three uses follow. At page 92 is a cut representing the story of Mucius Scaivola, who appears in the act of stabbing the secretary of King Por- senna, whom he mistook for the King. A story is also added of Barbarossa and Saladin. Reference is also made “ usu ad Medicinam ” to the value of iron in chalybeate wells and in embrocation and syrups, also in a dry state of powder. The effect is astringent. Chapter sixth is “ De Monte Luna” — Silver. Our journey is through the more imperfect to the perfect. This is the method in Nature. Though much inferior, yet still silver has something of the nature of gold. Reference is made to the experiments at Zellarfeld. “ Usu, seu coagulatione Lume in Aurum” — then “ ad tincturam.” Under this head we have a cut represent- ing “ Terrarum orbis circumscriptio,” representing in front a ship in full sail, one man appearing on board, behind a king on apparently a small shoal or island, and then two birds, probably eagles, flying in opposite directions, refer- ring to a Delphian story of Jupiter sending off two eagles in order to ascertain where lay the centre of the earth. They returned back and arrived together at Delphi, which was thus proved to be the centre. The man in the ship is Magellan, who circumnavigated the globe, proving its rotundity. These are but figures of the sun and moon in their journeys. “ Duo sunt lapides principals, albus et rubeus mirabilis naturae.”
The seventh and last section is “ De Monte Solis.” The medicine procured here is the noblest of all — all life, all action in chemistry flow from this. Here is the complete arcana. All metals, minerals and “ lapides ” are generated, nourished, increased, by the virtue and spirit of Sol. Then the power of dew, rain, snow, all flow from this influ- ence. Vapours and mists descend, and cold, congealing, ascends. “ So as the seed of the wheat is in the wheat, so the seed of the gold lies in the gold.” The solution of gold is then treated of. In regard to this, four opinions 'are given, and four answers to them are noted. The woodcut is
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entitled “ Hie est Leo hospes Hominis, hie est Homo medi- cus Leonis,” and represents a man sitting at the foot of a tree, a lion before him holding in his mouth a prey, which he offers to the man. In the forefront is a circular theatre, in which a man is leading round a lion by a rope. The lion seems quite tame.
It is an old Roman story of the man who, for his wickedness, fled into the wood, where a huge lion lay, hut which allowed itself to be treated by the man for a torn foot. The lion offering its foot to the man, he took it in his hand and extracted the thorn. The lion thereafter becoming even more friendly, when he had caught a prey brought part to the man for his own use. But at last the lion was captured, and, being remarkable for size, was sent to Rome. The man soon after also arrived there. The lion refused to attack him in the arena, but showed himself as before gentle and quiet. Both were released — the people crying, “ The man is the doctor of the lion, and the lion the provider for the man.” This also has, no doubt, an arcane meaning. A very great medicine is to be had, “ usu auri.” “ Aurum potabile ” was well known to the ancient philo- sophers. Did not Moses know this secret when he dissolved the remains of the golden calf and made the Israelites drink their god.
May God, the Greatest and the Best, grant to all those of good will, and who are legitimate sons of the art, the use of the golden Nepenthes, which will drive away grief and sorrow, so that, with joy and quietness of mind, they may give thanks to God for ever and for ever.
VERUM INVENTUM, Hoc est, Munera Germanise, ab ipsa primitus reperta (non ex vino, ut calumniator quidam scoptice invehit, sed vi animi et corporis) et reliquo Orbi coinmunicata, quse tanta sunt, ut plseraque eorum mutationem Mundo singularem at- tullerint, universa longe utilissima extiterint, Tractatu peculiari evoluta et tradita. Authore Michaele Maiero, comite Imperialis Consistorii, Equite, Exempto, Phil, et Med. D. P. C. olim Aulico Caesar, nunc illustriss. Princip. ac Dn. Mauritii. Hassise Landg. avii, &c. Archiatro. anno 1619. Francofurti, Typis Nicolai Hoffmanni, sumpibus Lucie Iennis.
Vignette of a burning mountain ; flames and a star intermingled ; on vignette, motto — “Adversis clarius ardet” ; 8vo ; on back of title- page, Ioannis Owenus Britannus Epigramm. 18. lib. i.
Si latet in vino verum, ut proverbia dicunt Invenit verum Teuto, vel inveniet Responsio authoris.
Sis vates, fatuusve licet, verum Owene dicis Iuvenit verum Teuto, sed absque mero.
Dedication to the Town Counsellors of the free and imperial City [Argentinensis], dated at Frankfurt, Sep. 1618. Preface to the Reader follows, with a number of poetical pieces and epigrams, with quotations from Tacitus and Florus ; 250 pp.
— Advocates’ Library, Edinburgh.
The “Verum Inventum” is divided into six parts or chapters. The first chapter is, “ De primo vero Universali Politico.” It treats of the earliest state of Germany, of its connection with the Romans, Charlemagne, the gift of Germany to the Emperor by the Pope, “ cuius non erat."
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The second chapter continues the history, “ Caroli magni stirpe raascula extincta,” the Saxons and the Othos. The third chapter speaks of the nature of the Imperial pre- rogative, “ prse aliis regnis, qure dignitas et qupe utilitas.” The fourth chapter is about the German inventions in the art of war, warlike machines and implements. Albertus Magnus, Bertholdus Schwartz, and other inventors are spoken of. Here we have the first glimpse of the chemic, philosophic stone which Adam brought out of Paradise, and carried about with him wherever he went, and which is “ in te, in me, et in quolibet alio,” as Morien relates. The account of the invention of gunpowder, or a denotating powder devised by Swartz, follows, made of sulphur, charcoal, and salt. This “ pulveris Pyrii ” was prefigured by the flames of Pluto, and the natural flames of Hecla, iEtna, and Vesuvius. The Germans also used “ ballistse,” such as described by Ovid. These threw huge stones, and, it is believed, were first used by the Phoenicians. The testudo also was known. The vase or box of Pandora, w-hich dispersed good and evil throughout the world, was but a picture of the many German inventions. The fifth chapter treats of early literary works in Germany. Writing was brought from Egypt and Chaldea to the Phoenicians, thence to the Greeks, to Spain and Gaul, from the Greeks to the Romans, and from the Romans to Germany. By-and-by, a great and valuable number of manuscripts were stored up in the libraries of Heidel- berg and other cities. The invention of printing was German, and John Gutenberg, anno 1440, issued volumes which may be seen in the University Library of Basle. Chinese printing is also referred to. The sixth chapter- treats of the Theological gifts of Germany, referring to the “ purificatio doctrinae Theologicse,” for which Germany is famous throughout the whole world. Buchanan’s lines on the Church of Rome are quoted — “ Non ego Romulea miror quod pastor in urbe,” &c. The history of the Pontifex Maximus, the Flamens, the Vestals, the Augurs, &c., as
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illustrating the origin of the Roman* ecclesiastical power, is related. Pope Gregory appears on the scene with the two keys and the lightnings of excommunication and in- dulgences. The great amount of money raised for the papal treasury is incredible. Wicklif and John of Hus are referred to. The Turks, Jews, even the heathens, have served their faiths better than Christians have done. Then came Savonarola, to be succeeded by Luther. “ Doctor Martinus Lutherus, Saxo,” whose story is de- tailed, the Roman party condemned, particularly on the point of transubstantiation, and a return to the teaching of Christ, the Apostles, and the primitive Church upheld— the use of lustral water, borrowed from the Egyptians, and the use of extreme unction, the number of seven in the Sacraments held, “ non est credibile,” but the means in past times of extortion — riches, fields, and all kinds of gifts being taken from princes, rich men, and kingdoms. The treatment by the popes of the German kings and princes is also referred to. The Roman tyranny is derived from the power of Lucifer and Diabolus. “ Verbum Ohristi scriptum nobis sufiicit ad salutem,” so we hope that, founded on the adamantine rock of the word of God, and joined together in the truth, we are safe against waters, fires, temporal injuries, all cemented together, “ veruin Inventum a Germanis,” we will be preserved in all Christian peace and concord, giving to God the Tri-une glory and praise for ever and ever.
The next chapter treats of the “ Invention ” of the Germans “ in Medicina.”
As “ ex montanis Helvetiorum ” the Evangelic doctrine proceeded, so also in regard to medicine, the voice of the teacher proclaims" purifactio a ftecibus humanis” in medi- cal practice. Philip Bombast — Paracelsus — loosed the chains of ignorance and arose a teacher both in the works of chemistry and in Experimental Medicine. There are in Germany, Gaul, Italy, England, Scotland, Poland, Spain, and elsewhere, even in Muscovy, Sweden, and Denmark,
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many thousands of “ Medici ” who are now profiting by his labours. He was a fitting successor of Albertus Magnus. His epitaph at Saltzburg is given by Maier (p. 205). He not only cured leprosy, gout, and dropsy, but gave all his goods to the poor. The state of medicine in Italy and the connection of the popes with it is then referred to.
The saying of Apollo in the Ovid may be applied to Paracelsus : —
“ Inventum Medicina meum est, opifexque per orbem Dicor et herbarum subjecta potentia nobis.”
The last division is of the German inventions, “ in Chymia.” This section occupies thirty pages. Enough has been said of German invention or discoveries to prove that little can be added by others to what has been done in that country. Reference is made at once to the “ Silentio” and the “Themis.” Undoubtedly singular gifts have been bestowed by learned and God-illuminated men.
From very ancient times it has been whispered that a medicine exists which not only cures all the ills of the flesh, but can transmute into gold other metals. The matter has been set forth, and the thirty-six arguments of the adversary repelled in “ Symbolis nostris Aureae Mensae,” where also the truth is declared from the writings of persons of twelve different nations ad nauseam.
Are then the Brothers of the R.C., who certainly must exist, to be preferred in knowledge to the vulgar alchemists? Believing that they have this divine art for the last £00 years, having received it from their founder; that they themselves deserve the reverence of all men; that their society is the very asylum of piety ; that in it are gathered together all virtue, temperance, strictness, chastity ; that they do not give themselves up to ease, but to the assistance of humanity. If such men have this art, it must indeed be the very perfection of science. Think what Plato paid for the three Pythagoric books - ten thousand denarii — that he might increase his knowledge. It is true that books, being now printed, do not fetch such prices, but knowledge, which
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in a short time will change, and perfect metals, which by- nature take ages to mature, must be of the greatest value. To say that such a thing is impossible or improper is, in- deed, contrary to the Word of God in holy Scripture, as it is to say that God and man are two contraries. For it is quite evident that Moses was not ignorant of “ chymia ” when he caused the golden calf to become powder, and changed it into golden water, of which the Israelites had to drink. Avicenna has truly said that unless a grain of wheat fall into the earth it cannot multiply; so if we do not see gold and silver, then we need not believe in the art, “ sed quia video, scio, quod sit vera.” Yes ! caluminators should be severely punished, a doctrine shown to be true from the case of Miriam and from the writings of St Jerome, St Gregory, Origen, St Bernard.
Some, indeed, have said that the brethren of the R.C. exist nowhere, but are fictitious phantasms of the German brain merely. We have already shown this to be false. In the twelfth book, the “ Symbolis Aurese Mensae,” we have given proofs to the contrary.
In conclusion, it is to be judged that all men hold in the highest esteem such benefits, and by a good life, tem- perate and gentle, find a way to all that is good. The Papists blame Dr Luther for all the tumults and rebellions made by the Anabaptists of Munster, so as falsely might the enemies of the order blame it for the folly of its imitators. The Ephesian idolators brought many crimes against St Paul in order to cause a seditious rising; so now these brethren are blamed for not putting instruction in the first place, but they only act as the apostles did who re- ceived from God the power of healing. Without detracting from the achievements of other nations, a high place must be given to the German nation for accomplishments in all the liberal arts, in the art of war and of navigation. Maier concludes with an eulogy of the magnificence of the German princes and nobles, their splendid castles, the riches of the country in fields, woods, rivers, horses, soldiers — cavalry as
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well as infantry — so that only the army of Xerxes might be considered superior. They have been in all parts of Europe redoubtable in war. Only a few years ago 200,000 were in Belgium, France, and Hungary, such is the populousness of Germany. May it please the Great Arbiter of peoples and of kingdoms that Germany may ever flourish, and that the other Christian kingdoms living in peace may give no occasion for the increase of the Turkish tyranny, but gladly bear the easy yoke of Christianity.
At the back of page 249 : — ‘f Francofurti ad Msenum Nicolai Hoffmanni, Sumptibus Lucse Jennis”; then the same vignette as on the title page — “ Anno MDCXIX.”
TRACTATUS DE YOLUCRI ARBOREA, absque Patre et Matre, in Insulis ORCHADVM, forma Ansercul- orum proveniente, seu De ortu Miraculoso potius, quam naturali Vegetabilium, animalium, hominum et supranaturalium quorundam. Quo causae illius et horum inquiruntur, et demonstrantur. Authore Michaele Maiero, Comite Imperialis Consistorii, Equite, Exempto, Phil. & Med. D. P. C. olim Aulico Caesar. nunc illustriss Princip. ac Dn. Mauritii. Hassiae Landgravij., &c., Archiatro. Francofurti, Typis Nicolai Hoffmanni, Sumptibus Lucae Iennis. Anno MDCXIX.
8vo ; dedication, 1 p. ; prefatio, 4 pp. ; epigramma authoris, 2 pp. ; series capitum, 4 pp. ; work, p. 23-180.
—Author’s Library.
Several works by Maier are of a more popular nature than the “ Arcana ” or the “ Symbola.” This is one • of them. It may be called a “ Little Book of Nature’s Marvels,” or, more correctly, of marvels contrary to Nature, for not only does it contain an account of the wonderful Tree-bird, but also of the Tartarian Lamb, the Tree of Dragon’s Blood, the Phoenix, the Green Boys seen in England, the ancient Greek monsters, the Incubi et Succubi, the Lycanthropes, Lamiae, Satyrs, and other wonders. It is a delightfully interesting book, and if it had been translated into English, would have circulated far more widely than the “ Lusus Serius.” The dedication is on the back of the title-pages, and is made to the author’s friend, Dominus Johannes Hardtmuthus, ab Hutten, and a councillor of Wirtemberg.
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The preface to the reader follows. The wonderful ways of Nature, says the author, are seen in the many, yet some- times strange and uncommon, works of God. The strange things ought not to be considered monstrous or regarded as a sort of error in Nature — mere matters for amusement, and even laughter. All things made by God should command respect. Children, who sometimes amuse us, we ought to respect, for by-and-by they will be soldiers and politicians. No mother would like her children to be subjects of ridicule ; so Nature, the mother of all, when she shows us strange, infrequent, and uncommon sights, asks for our respect, if not admiration.
Thus the author is to, tell us the story of the wonderful birds which have their birth in the Orkney Islands. A certain Scot, Doctor of Medicine, having procured over fifty of these creatures, has demonstrated to us their rare and wonderful nature, so strange that the author has prepared this tract to give an account of them. They are to be to us emblems of the power and knowledge of God, who Himself was born into the world without a human father through a divine mother, and became the Mediator between God and man, so that by Him our poor, weak hearts are lifted up to the contemplation of the Greatest and the Best.
Max Muller and others have considered this comparison " blasphemous,” but it is not so, and never was meant to be so. Just as the figure of the fish in the Catacombs taught the early Christian the fact of baptism, and as circumcision was the token of an older covenant, so here, although now we know the comparison to be false, it was to the writer and others a subject of believing inquiry, and 'an illustra- tion from Nature of a great fact.
An epigram by the author follows, then the contents of the sixteen chapters.
The introductory chapter shows us that Nature is not eternal, but created by God in time, and the smallest works in Nature give a testimony to the power of God to man, who himself is but a part of Nature. Proclus, and other
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“ Ethnics,” are wrong in supposing the world to he eternal, for the human intellect cannot grasp such an idea. Nature is indeed the vicar of God, and the conservator of His power. Wonderful thought, how that order was brought out of chaos ! The author then breaks forth into an ascription of praise to God in His glorious, unerring providence and clemency, who from nothing has brought forth things rare and beautiful, light from darkness, the Earth, the Heavens, the Sun, Moon, and Stars. Even these sing aloud the hymn of creation, redemption, and sanctification. Even the wisest of men have been pleased to write concerning the smallest works of and objects in Nature — Marcion the Greek on the radish, Cato on the cabbage, others on the nettle, the broom, and the chameleon. Pythagoras is said to have written on the onion ; others have thought midges, ants, bees, even turnips, not beneath their notice. All are in their several places worthy of Nature, their mother.
The curious story of the Barnacle geese can be traced as far back as the twelfth century. Giraldus Cambrensis, in his “ Topographia Hiberniae,” relates it thus : — These birds “ are produced from fir timber tossed into the sea, and are at first sight like gum. Afterwards they hang down by their beaks as from a seaweed attached to the timber, surrounded by shells in order to grow more freely. Having thus, in process of time, been clothed with a strong coat of feathers, they either fall into the water or fly freely away into the air. They derive their food and growth from the sap of the wood, or the sea, by a secret and most wonderful process of alimentation. I have frequently, with my own eyes, seen more than a thousand of these small bodies of birds, hanging down on the seashore from one piece of timber, enclosed in shells, and already formed.”
Hector Boece (1465-1536), author of the “ History of Scotland,” translated by Bellenden, has a section “ Of the Nature of Claikgeis.” He tells various stories as to the proof of their existence. “ All trees that are cassin in the seis, be process of tyme, apperis first wormeetin, and
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in the small boi’is and hollis thairof gi-owis small wormis. First they schaw their heid and feit, and last of all they schaw their plumis and wyngis. Finaly, quhen thay ar cumyn to the just measure and quantite of geis, thay fle in the air, as other fowlis dois.” He adds the story of a tree cast ashore in Aberdeenshire, near Pitsligo Castle, which was full of these “ claiks.” Similar examples had been observed at Dundee and Leith, and the particular in- formation of Master Alexander Galloway, parson of Kinkell, in Aberdeenshire, who, in a tangle of seaweed, apparently full of mussel-shells, opened one of them, “ he saw na fische in it, bot ane perfit schapin foule, smal and gret, ay effering to the quantite of the schell.” The tradition and belief was almost universal throughout Europe, and is referred to in the proceedings of the Lateran Council, 1215, when the eating of these “ claikis ” was forbidden during Lent. John Gerarde, of London, Master in Chirurgie, who pub- lished an“Herball” in 1597, gives in it a picture of the tree, with birds issuing from its branches and swimming away into thg sea. He states that these trees grow in the " Islands called Orchades,” and from them “ those little living foulis, whom we call Barnakles.” He had seen specimens. There are also later accounts ; that of Johnston will be presently referred to.
Sir Robert Moray, one of “ His Majesties Council for the Kingdom of Scotland,” relates that in “ the Island of East [Uist ?] ” he saw “ a cut of a large Firr tree ” on which “ there still hung multitudes of little shells, having within them little Birds, perfectly shaped, supposed to be Barnacles. . . This Bird, in every Shell that I opened, as well as the
least as the biggest, I found so curiously and completely formed, that there appeared nothing wanting, as to the internal parts, for making up a perfect sea-fowl.” They had little bills “ like that of goose, the Eyes marked, the Head, Neck, Wings, Tail, and Feet formed, the Feathers every where perfectly shap’d, and blackish coloured : and the Feet like those of other Waterfowl, to my best
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remembrance ; all being Dead and Dry.” 1 The picture from Gerarde’s “ Herball ” is given by Muller. Another old illustration and description is given in the “ Museum Wormianum,” where the same story is related, an account being added of those found near Dumbarton Castle. The author states that, as to the generation of these birds, authors differ. The passage is worth reading.2
Maier tells us in his preface to the reader that, when doubtful of the fact, he had corroborative information from a doctor of Scotland. It may be interesting to ascertain who this was. A famous Scotchman, Duncan Liddel, is found at Rostock in the early part of this century. He was a native of Aberdeen, and a graduate at King’s Col- lege, the University of Boece ; went abroad, like so many other enterprising Scotsmen of the period, to study at the continental seats of learning. He became a teacher of mathematics and philosophy at Frankfort. “ He next re- moved to Rostock, in North Germany, and finally settled at Helmsted, in Brunswick. He became rector of the University there, composing and publishing several works, which spread his name and fame over Europe.3 Another scholar who travelled much abroad, and who was of Scotch origin, was Doctor John Johnston, who studied in Prussia, at St Andrews, at Cambridge, and at Leyden, where he eventually settled. He was a correspondent of Cambden. In his “ Thaumatographia Naturalis,” Amsterdam, 1632, which is dedicated to the famous John Valentine Andreas, whom Johnston calls his special friend, we have (p. 240) an account of the Barnacle — “ Scoti nomine clackgeese dignan- tor.” He describes it as black on the breast, otherwise of a gray colour, being bred out of the decay and putrescence of wood, but when it falls into water, revives and becomes a living bird, “ cresit ilia in Insula Ponionia in Scotia versus aquilonem.” He quotes Boece at great length, Isidore, Olaus Magnus, Alexander ab Alexandro, Gesner.
1 Max Muller, “ Lectures on Science of Language,” ii. 585, et xeq.
3 “Museum Wormianum,” by Olaus Worm, Amsterdam, Elzevier, 1655, p. 257. :l “Pro. Soc. Antiq. Scot.,” xi. 451-2.
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As an appendix to one of his chapters, he quotes from Maier’s treatise. He designates our author as “ medicus nobilissiinus.”
It appears that Joseph Scaliger agreed with the opinion of Johnston that the “ claikgeese ” were bred “ex putredine vestustoruin Navigiorum,” adding that as no trees grew in the extreme North of Scotland, the birds could not hang from their branches.1
Wallace, the first historian of Orkney, makes small account of our “ claikes.” He says — “Sometimes are cast in by the sea, pieces of Trees, and sometimes Hogsheads of Wine and Brandie, all covered over with an innumerable plentjr of these Creatures which they call Cleek-goose, though I take them to be nothing else but a kind of sea- shell (the Concha anatifera), which you may see by its Figure.” The figured shell is exactly of the shape given by Gerarde and Worm. Wallace also gives us a picture of the goose itself. 2
Mackaile, an apothecary at Aberdeen, and who about the Restoration period practised medicine in Kirkwall, expressed his unbelief “ that these geese are generate out of trees. For I have not only seen an old tree full of these shells like to muscles, wherein they are said to be found, but also fresh stern posts of ships which no man would believe to be six months wrought.” 3
Having thus given an account from different authors of the “ Tree-bird,” I shall proceed to lay before the reader abstracts of Maier’s volume.
The manner of the reproduction of creatures and vegetables varies. Sonje act by friction, others expel the seed into the waters. Vegetables, metals — all have a peculiar method of generation, and some take a very long time to arrive at any perfection. Many animalculpe are bred from putrid matter by the heat of the sun. Is it wonderful, therefore, that life should be continued without
1 Irving, “ Scottish Writers,” i. 7. - “ Descrip, of Orkney,” 1693, 17-18.
3 Quoted by Barry, “ Hist, of Orkney,” 450-1.
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those we regard as parents ? No, for God has created all things varied and wonderful. Even in the vilest material great mysteries may be discovered. Diodorus Siculus tells us that mice, and even serpents, are generated in Egypt, with many other creatures, from the mud of the Nile. Hornets are produced out of the putrid flesh of horses ; and do not fruits, apples, plums, cherries, pears, produce worms ? Vermin are bred in dogs’ tongues ; worms are grown in the heart of roses ; and even in man himself, in putrid ulcers, living creatures are bred. The matrix wherein these are generated is that part of the animal or vegetable where the heat, working on the viscid material, disposes to putrefac- tion. So surely it may be believed that these birds in the Orkneys are produced not from the ordinary seed, nor from an egg, but by an admirable manner in the very innermost theatre of Nature herself.
The author relates the story of the Tree-bird from various authors. Oaks and trees produce flies and moths, others produce worms. In some countries trees attract water to such an extent that they supply drink to men and flocks. So, too, in Egypt, where there is no rain, the Nile, by its annual inundation, fills the surrounding regions with riches. So why should not the Orkneys, and other isles of that far northern region, produce these birds ? But authors of long ago have made mention of them — Cardan, Du Bertas, Munsterus, Gyraldus who finds them in Ireland, and specially Hector Boethius. Does not Plutarch ask the question, Was the egg existing before the fowl ? He then relates at length the story as told by Boethius, aqd makes some reference to strange growths jn the dykes bounding North Holland. It is not to be supposed, however, that the ocean, or the fecundity of the waters, are the causes of the generation of the Tree-birds.
Still, consider the wonderful fecundity of the sea, which produces such a multitude of fish, even whales sixty feet long, thirty feet across, which Pliny tells are found in the gulfs of Arabia. One author has enumerated 176 different
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kinds of fish. Look, too, at the beauty of the shells. In the year 1611, when at Rotterdam, Peter Carpenter showed me nearly one thousand different forms of these. Here, surely, we have a proof of the luxuriancy of Nature. Recall again the old stories of Neptune and of the sea- born Nymphs.
The Tree-birds are doubtless born of the heat distri- buted in the putrid material, for without heat no generation can take place. Flies, frogs, and the like, are produced from water, earth, and heat. Yes ! the Sun is the father — the oil, pitch, resin in the trees, are the rudimentary matters on which the Sun acts.
But it may be asked, Why are these creatures produced in this particular form ? Just as in a piece of amber forms are sometimes enclosed, so here the form of birds is pro- duced— suitable to the material — as bees from worms. These birds, it is true, do not breed between themselves, neither do mules. They are so made to show the power and the variety of Nature, and how nature is rich beyond imagination in expedient, and full of curious art and power in production.
And the proper end of the generation of this bird ex- hibits from its double nature, vegetable and animal, a type of Christ, God, and man.
The author relates the beautiful old story of Alcyone, who, marrying Ceyx by presumption, was overwhelmed by grief. Ceyx perished in a shipwreck, and Alcyone threw herself into the sea ; but, by the pity of the gods, the pair were changed into birds. It was believed that during the seven days before and the seven days after the shortest day of the year, while these birds were breeding, the sea re- mained calm,
“ Alcyone compressed,
Seven days sits brooding on her floating nest ;
A wintry queen ! her sire at length is kind,
Calms every storm and hu-hes every wind ;
Prepares his empire for his daughter’s ease,
And for his hatching nephews smoothes the seas.”
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Maier again enters upon his mystical story. Alcyone typifies the Church, which, tossed on the waves of the world, experiences the rage of tyrants. But the Orkney bird has a higher meaning. It is Christ, who, without father or ordinary mother, was born. It is thus that the Son of God was born without human father and of a Virerin, who was such before and after his birth. But the world will not tolerate mysteries. The tree from which he hangs is the cross, and by it is man elevated to heaven. He bare the cross and our sins on His shoulders, to cast our sins into the bottomless ocean ; and by virtue of this tree and its fruit were God and man conciliated. 0 ! the good- ness of God and the vastness of His mercy to man, who, without this Remedy, would have perished ; so awful was the first fall of man, that without the death of all in One could not man be restored. Thus, by the unerring wisdom of God, our very nature has been carried beyond the stars. What a splendour does that Ruby and that Carbuncle display ! Thus does this poor Tree-bird display the Divine Idea, and furnishes from that Remote Spot a hieroglyphic, not merely of the Church, in the Alcyonic story, but the grand story of the God man, the Mediator Christ, who may be known not merely by the miracle in Nature, but by the divine history and the highest flights of philosophy.
The seventh chapter of Maier’s work treats of the Tar- tarian Lamb — a vegetable-animal or zoophite. The world is God’s book, and all its volumes are open to teach us the wonders of His hand.
Sigismund, Baron de Herbestein, the author of the “ Little Theatre of the World,” tell us that, near the Caspian Sea and the River Volga, in a country inhabited by Tartars, flourishes what the natives call Bonaretz — that means a little lamb. It is shaped like that animal, having foot- stalks instead of legs, and is said to eat up the grass and herbs round about it, after which it dies. Its skin is exactly like wool, short and curly, and being dressed by tanners, can be used instead of fur to line garments. No
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beast of prey will eat it except the wolf. The wool is so exactly like that of a young lamb, that a difference can scarcely be detected It is even believed that when cut up blood streams forth, and its internal parts are found just like those of an animal. It is indeed a hieroglyphic of that Lamb which takes away the sin of the world ; all in Nature is double, spiritual things being seen by natural things.1 A learned naturalist, Dr Kempfer, is, however, of opinion that the story of the Lamb and its fine fur took rise from the custom that the Tartars and Persians have of “ ripping up the Dam and taking out the Foetus only for the sake of the fur,” then of so “ delicate a grain that after cutting off the extremities it scarce resembles a lamb skin, and might easily deceive the ignorant, who would be apt to take it for the downy skin of a gourd.”
We next have an account of the Dragon’s Blood tree, a vegetable of India. Doctors differ in regard to this san- guine substance, the origin of which was long disputed, some believing it was the real blood either of a dragon or an elephant. Monardus, bishop of Cartagena, however, discovered the tree from which this blood is produced, which is the gum of the tree. The true explanation is that “ the gum we corruptly call gumdragon issues spontaneonsly from this plant toward the end of June and the two follow- ing months, at which time the nutricious juice, thickened by the heat, bursts the vessels that contain it, and being coagulated into small threads, these make their way, by little and little, through the bark, are hardened in the air, and formed either into lumps or slender pieces twisted like worms.” 2
We have also the passion flower or plant, formed like a rose, in which are found all the various figures of the passion of Christ.
In Egypt we are told that eggs are hatched by artificial means. Truly, there is nothing new under the sun, not even
1 See also “ Wonders of Nature and Art,” Lon. 1768, iii. 74,
3 “ Wonders of Nature and Art,” iii, 241.
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incubation. The story is to be seen in Diodorus Siculus. The custom still prevails, and thousands of fowls are thus produced. It is merely a chemical process and easily understood. Other tales are added in regard to the produc- tion of silk-worms, ants, and other creatures — full, indeed, of marvels. He returns to his theory of the production of verminous life through putrescence — that scorpions are born from herbs, and that from human corpses, worms and ser- pents are bred, serpents in which devils live, full of venom. This is supported by a story told by St Augustine in one of his sermons, that when certain sepulchres or graves were opened, toads were found in the brain pan, serpents were crawling about the loins, and worms in the interior parts of the body. Behold, cries St Augustine, what we are and into what we shall devolve. Even from kings are produced fleas and bugs. What do these facts teach us ? That man within himself and without is but the habitation and the food of worms, and thus does the glory of the world perish.
In England are many strange creatures to be found. Two dogs that lived in a cave were shewn to be demons. There, too, are found, as related by Henry, Bishop of Winchester, toads with golden chains round their necks, and from solid rocks, toads, living and moving, have been taken. Maier enters into a long discussion as to how toads can exist in I’ocks, hermetically sealed up. without food. He seeiris to think it must be the heat which preserves them. We hear next the story of Typhon and the tale of Osiris; already in the “Aurea Mensa” and in “Atalanta” has been given the real explanation of these hieroglyphics. They relate solely to chemical matters, and to these treatises the reader is referred.
The story of Phoenix is next discussed. The ancient and vulgar (^pinions in regard to this fire-bird are quite erroneous. It was understood by the most ingenious Egyptians and Greeks really to refer to a chemical process, to chemistry, the mother of the arts. The labours of Hercules, the mistak.es of Ulysses, the dangers undergone
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by Jason, the flight of Atalanta, the Golden Fleece, the Trojan expedition, and also the story of the Phoenix, with innumerable other such-like tales, we have thus expounded. The story of the Phoenix is not unlike that of the Orkney bird, being produced by the sun through heat.
“ His nest on oaken boughs begins to build,
Or trembling tops of palms ; and first he draws The plan with his broad bill and crooked claws,
Nature’s artificers, and rises round them with the spoil
Of Cassia, Cinnamon, and stems of Nard
(For softness strew’d beneath) his funeral bed is reared ;
Funeral and bridal both, and all around
The borders with corruptless myrrh are crown’d,
On this incumbent, till ethereal flame
First catches, then consumes the costly frame ;
Consumes him too, as on the pile he lies.
He lived on odours, and in odours dies.
An infant Phoenix from the former springs,
His father’s heir, and from his tender wings Shakes off the parent dust.” 1
Then what absurd and puerile tales do even the most learned and wise amongst the old pagans relate as to the origin of the first men. Some believed that at first man- kind were of both sexes in one ; others that man sprang from the earth ; others that man sprang from the gods ; others that men were originally of gigantic stature, that they sprang from stones. There is no doubt that giants existed such as are described as Titans and killed by lightning, but this is a chemical mystery, as are the stories of Typhon, Briareus, Polyphemus, Anteus, Atlas, Gyges, and a multitude more. In Crete, by an earthquake, a body, forty-six cubits long, was disclosed. Ancient authors give many other instances, as in Berosus and Saxo Gram- maticus. Then we have the story of Goliath the Philistine.
In England, in the reign of King Stephen, near a certain village called Wulspittle, were found two children, a boy and a girl, whose whole bodies were of a green colour. These children were brought to holy baptism, but the boy died a short time thereafter. But the girl lived.
1 Ovid, “ Motaru.,” xv.
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The story of Tages, who first taught magic to the Romans and “acts prophetic,” is given from Ovid : —
“ The swains who Tyrrhene furrows till’d When heaving up, a clod was seen to roll,
Untouch’d, self-mov’d, and big with human soul.
The spreading mass in former shape depos’d Began to shoot, and arms and legs disclos’d,
Till form’d a perfect man, the living mold Op’d its new mouth, and future truths foretold ;
And Tages, nam’d by natives of the place,
Taught arts prophetic to the Tuscan race.”
Other strange births are in the thirteenth chapter recalled — Pallas, Hebe, Bacchus —
“Jove took him from the blasted womb,
And, if on ancient tales we may rely,
Inclos’d the abortive infant in his thigh.
Here, when the babe had all his time fulfilled,
Juno first took him for her foster child.
Then the Niseans, in their dark abode,
Nurs’d secretly with milk the thriving god.”
The relations between the human foetus and the philo- sophical and chemical foetus are full of analogies. The stories of Helen, of Castor, of Clytemnestra, of Laeda, all have philosophic meanings hidden under their histories. Then, lastly, there is the mandrake, a very wonderful thing (if it is true), like an infant, living, but black, which crieth sharp cries when pulled up out of the ground. All these have reference also to our sacred birth in baptism, through the application of the sacred chrism.
It is said that commerce between men and spirits produce Incubi et Succubi, and this is partly true and partly false. That men have been produced by the over- shadowing of a phantasm is told of Plato and Merlin. Alexander the Great is said to have been persuaded that he was the son of Jupiter Ammon. Hercules is said to have been the son of Jove and Alcmena. Hercules’ story is an allegory, and the story of Merlin is to be rejected altogether. But such stories are common enough, and to be found even amongst the Tartars. Is such a thing possible ? — I mean whether incubi and succubi have the
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power of generation. It may be possible by demoniac power, and monsters may be so generated. Peter Loyerus, in his “ Liber de Spectris,” tells a strange story as to a girl called Philinion, who, to the inconsolable grief of her parents, having died, is washed, and her body purified by odours and aromatic balsams, is placed in the tomb, with her jewels and other ornaments. About six mouths after, a youth named Machatis came to visit her parents. He retires to rest in an upper chamber. In the night, he hears the voice of a girl saluting him, who. laughing, enters into conversation with him. She being extremely beautiful, he desires her greatly, and lies down with her. Charito, the girl’s mother, having heard her, came running, and cries that it is the voice of her daughter, who had been dead six months before. Eventually is was proved to be a phantasm, and poor Machatis paid dearly, by an early death, for his friendship with that “ cadaver.” 1
We are next introduced to the subject of Lyeanthi'opes, or Wolfmen. These are referred to more than once by Heroditus, as found amongst the Scythians ; and are the result of the connection of men with demons. Olaus Mag- nus also has some curious stories in regard to them. They do much evil, they tear children to pieces, they slaughter flocks, they destroy food, and do all kinds of mischief. These creatures can remain in this ' state for twelve days, when again gathering themselves together at a certain river, crossing it, become as men and return home. One, being caught, was brought in chains before Garzonious, a great Russian chief, who asked him if it were true that he could transform himself into a wolf, declared it to be most true. He was asked to do so. Retiring apart, and by some diabolic mystery, he returned with flaming eyes, a horrible appearance, but two dogs having been let loose upon him, he reassumed his human form. Instances are given — one related to Maier by a friend.
1 As to this curious subject, see H. Jennings’ “ Rosicrueians,” third edition, p. 401, et seq.
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Other animal forms are said to be assumed by human beings, cases of which are related by Saxo Grammaticus and St Augustine. But the saint, though relating the story, evidently did not believe it. He merely mentions it as a strange tale “ of the Arcadians, who, swimming over a certain lake, became wolves, and lived with the wolves of the woods ; and if they eate no man’s flesh, at nine year’s end, swimming over the said lake, they became men again. 1
The last chapter is “ De Geniis,” of different sorts — “ Sylvani, Lamise ” — satyrs and witches.
Maier commences with a commentary on the passage in Genesis relating the connection of the sons of God with the daughters of men, and holds that it refers to the connections of the children of Seth and those of Cain, and has not any demoniac meaning. The ancient genii, who appear in Roman history, were of a divine nature — the gods local of places, or of things, or of special men. Lemures, hares, nocturnal earthly creatures, and phantasms. These could be evolved by magical art. Stories are quoted from Jam- blicus, and of Apollonius of Tyana, and of the horrors and impurities of witches. Lamiae — spectres in the form of lovely girls, beautifully dressed, and full of “ sweet cun- ning.” The old story of Lilith is not forgotten. These evil spirits have power to persuade mankind to deeds of impurity. At night they lie down beside youths, and, exciting their “ natural force,” cause pollutions. They can even assume the form of women, and their general conduct is not merely impudent but lascivious and contrary to nature, and indeed a veil had better be drawn over their ultimate intentions and actions.
Then follows the “ Couclusio Tractatus.” The writer claims to have shown that what seems contrary to nature is really wrought by the omnipotent power of God, and part of His divine plan.
1 “De Oivit. Dei.,” xviii. 17. See also Scott’s “Letters on Demonology,”
&e., 211.
SEPTJMANA RHILOSOPHIOA Qua iEnigmata Aui’eola de omni Naturae genere a Salomone Israelitarum Sapientissimo Rege, et Arabiie Regina Saba, nec non Hyramo, Tyri Principe, sibi invicem in modum Colloquii proponuntur et enodautur. Ubi passim novae, at verm, cum ratione et experientia conven- ientes, rerum naturalium causae exponuntur et demonstrantur, figuris cupro incisis singulis diebus adjectis, Authore Michaele Maiero, Imperialis Con- sistorii Comite, Eq. Ex. Med. D. et Caes. Majest. olim Aulico, nunc illustriss Principis ac Dn. Mauritii, Hassiae Landgravii, &c., Archiatro. Francofurti Typis Hartmanni Palthenii. Sumptibus Lucae Tennis. 1620.
4to. Title surrounded with pictured scenes, the upper part representing the conference of the two Kings and the Queen of Sheba, with secretaries and people in a large hall. At the inner side, four medallions ; upper two of the earth in different. states of development ; scene, miners and smiths, a female praying ; below, at the inner side, “ Timor Dni est initium Sapientiae, Syr. I.” On the outer side, at the bottom, “ Eloquentia Dei donum et opus est. Exod. 4”; a woman with a wreathed caduceus, then Adam and Eve below the tree ; higher up, scene probably referring to the naming of the animals ; at the upper part- a scene, probably Garden of Eden. Follows “ Ocla alcaica,” by John Flitner. Then the dedication, 4pp., to Christian Wilhelm, Archbishop of Magdeburg. Primate of Ger- many, “ Domino suo clementissimo.” Maier addresses him as most reverend archbishop, illustrious prince, most clement lord. He prays that the one true God, omnipotent and merciful, who so well knows our needs and our weaknesses, may bless this endeavour. He refers to the dignity of the physician and the chemist, and to the fact that Solomon, the most wise of men, must have had some know- ledge of the Hermetic art. He asks him to accept the dedication, and commends him to God’s constant care. Dated at Magdeburg, 11th Jan. 1620. The preface to the reader and an epigrammic poem by the author, 3pp. ; then the author’s portrait, followed by a
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poetical piece by Daniel Rabtrecht of Brancleburg, 2 pp. ; then an alcaic ode by Jacob Pontanus, 3 pp. ; an epigram, “ in effigietn authoris,” by John Flitner, lp. ; index innigmatum, 14 pp. ; 1 page errata ; the work itself, 22 S pp. ; index rerum et verborum, 52 pp. ; 1 folding plate, and plates in the text.
—Author’s Library.
A chapter for each clay. The work begins with an account of the persons and circumstances at the meeting of Solomon, the Queen of Sheba, and Hiram, Prince of Tyre. After a discussion in regard to the country and antecedents of the Queen, the narrative proceeds to re- late their meeting at Jerusalem, in the palace of Solomon, who, having greeted his friends, addressed them in a speech. He sets apart a week (six days) for a philosophic discussion or instruction, commencing with the subject “ de Cado et Elementis.” The Queen of Sheba asks the first question, “ Tell us, therefore, most sapient King, which is the greatest and most important part in occult philosophy, that concerning the Heaven or the Earth ? ” Solomon answers that earth, being the centre, and the heavens merely the circumference, the earth fixed and stable, the heavens merely air and changeable, the earth is the noblest part. The earth is regarded as the centre of the world. The sun is the heart of the heavens, and from it flows forth light, heat, and power. A folding plate shows the idea of the Universe— the earth, “ centrum mundi,” with the motions of the sun and moon. The “ Primum Mobile” surrounds the whole. The Queen demands by what chain the heaven and earth are joined together. Solomon answers the same that joins the tree and the apple, the mother and the foetus. Which, then, existed first, the heavens or the earth ? Solomon refers to the old question, Did the hen or the egg first exist ? A “ responsio cir- culars” is given. The earth could not exist without the heavens, nor the heavens without the earth. The questions continue, Hiram intervening at times with notes of praise of Solomon’s wisdom, and his own desire of certain infor- mation.
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To the eighteenth “^Enigma” — Is the heavens masculine or is the earth ? ” — the answer is given, the earth. Hiram seems particularly interested in the conjunction of Sol and Luna, particularly in what place that event took place. The day now nearing its close, Solomon turns to the Queen of Sheba and puts certain astronomical questions, parti- cularly as to the position of the sun to, and its distance from, the earth. Hiram is then questioned in regard to the moon. On page 31 a full-sized picture is given of Sol acting on Luna, and producing Europa. The chapter closes with an inquiry directed by Hiram to Solomon in regard to the cause of the lunar light and eclipses.
The second day treats “ de Meteoris seu imperfecte mix- tis ” — showers, dew, snow, hail, origin of springs, comets, thunderbolts, lightnings, clouds, thunder, wind, rainbows. The discussion begins by the Queen of Sheba in a question as to condensation and rarification. Questions follow as to the colours of the clouds, their resolution into water, the operation of dews and showers, the cause of vapours. At ^Enigma 56, Hiram again, at the request of Solomon, inter- venes as to the origin and uses of winds, and then addresses questions to Solomon as to hail, frost, snow, and ice. A diagram is given explaining the cause of these by the remoteness of the sun, and the consequent obliquity of its rays. The cause of lightning, its power, its deadly result — a similar power of quick penetration is contained in, and seen by the use of the Philosopher’s Stone, which is by Lullius and others likened to the operation of lightning on metallic substances. The cause of the rainbow is demon- strated in two cuts. The cause of comets, astrological nativities, and other astronomical questions are then referred to.
The conference of the third day, “ de Terrse fossilibns,” is opened by an ovation from Solomon, who, after quoting the story of Thales having been the first to predict an
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eclipse of the sun, goes on to detail the opinions of Plato, Cicero, and others, as to the tires in the centre of the earth. That there is the alembic of Nature, a catalogue is given of the results in precious stones, medicines, and divers products. The Queen of Sheba then enters on the story of Cadmus and the dragon, Typhon and Echidna, and goes on to question Solomon as to “ Sal, Sulphur, et Mercurium,” and to inquire whence “ argentum vivum,” which is the material of the work, is to be had. The Queen seems to be equally well-informed as to the philosophic tincture, the Stone, and other like items, with Solomon. She tells him that the Stone is Apis, that is Osiris. Solomon goes on and demands, “ Quis est pater lapidis, et quis avus ? ” The Queen answers that Saturn is grandfather, Chiron tutor, Vulcan prseceptor, and Jupiter the father.
The fourth day’s conference refers to vegetable life. A very pretty cut heads the chapter, in which trees, wheat, and a laid-out garden are shown.
Solomon begins with his usual ovation. The fourth page of the book of the great world is now unfolded. Whence did Antony the Eremite gain his great knowledge ? He had no written book or great library. It was in the contemplation of the world, in Nature, that he found that knowledge. So now we open the great “ herbarium." There are two different sorts of vegetables — those grown in the ordinary processes of Nature from seed of the same species, and those produced by the putrefaction of matter. Earth and water are really the parents of vegetables. Air is resolved into water, and so is the food of plants. A garden is both pleasant and useful. Epicurus was the first who within the walls of Athens laid out a garden. He lived in it, and taught in it.
The Rose.
The first of all flowers. The most lovely and perfect, sweet, like a virgin ; guarded, its sweetness defended by
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thorns. Has it not a place among Philosophers ? Solomon answers the Queen that Philosophers have built many Rosaries, in which have grown different rose-plants, greater and less, bearing both red and white roses. For divers reasons are the natural roses the emblems of philosophic substance. Red and white, the emblems of Gold and Silver. The centre of the rose is green — an emblem of the green Lion which philosophers know well. The Rose is a pleasure to the senses and life of man, on account of its sweet odour, its beauty and salubrity. So is the philo- sophic rose — exhilarating, helpful, refreshing the heart, strengthening the brain. As the rose turns to the sun, and is refreshed by the rain, so is the philosophic matter prepared in blood, grown in light, and so made perfect. Yulcan gives his heat, Juno his shower, which is announced by the rainbow. Why, then, are roses both white and red ? The colours proceed from the qualities of the elements. The red side of the apple is that which lies to the sun’s influence. The colour of the rose all red proceeds from its ephemeral nature, the white from the sulphur in the ele- ments producing the flowers— the lily, hyacinth, narcissus, the crocus, and the herb moly. A number of questions are solved in regard to the nature, growth, and properties of wheat. The invention of wine, not by Bacchus, but by Noah. Questions also follow as to the wood in which Hercules killed the Nemean lion, and the gardens of the Hesperides. These are given an alchemic meaning, and then are followed by a number of occult solutions of the nature of other trees and plants — for instance, “ smilax vero virgo alba, et crocus juvenis rubeus.”
The fifth day’s discussion is “de animalibus.” The plate shows them on the land and in the sea, frisking and dis- porting themselves ; in the air birds flying, and on the top of a hill the far-famed phoenix in a flaming nest. The land animals are recognisable, but the sea creatures are both fierce and grotesque. Their differing natures were
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well known to Adam. They were given by the Creator to minister to mankind. A new nature became theirs through the fall ; yet, having more sense than even the Spartans, they neither gave way to inebriety nor vice. The Queen of Sheba asks the reason why the ancient Egyptians held the bull or ox in such estimation. Solomon answers with a description of Apis which was an ox — black — with a white spot on the forehead. The soul of Osiris animated this chosen animal. Osiris is the sun, and the white spot represents the moon. The camel is an emblem of Saturn. The story of the Trojan horse is well known to philo- sophers— designed by Pallas, it has an arcane signification. The lion is known in philosophy as of different colours — green, white, red, tawny — with wings and without. Ata- lanta and Hippomenes are figured by red lions, the female fleeing and the masculine pursuing, throwing the golden apples, are at last “ vase, coeuntes in rubeam tincturam vertuntur.” The allegorical connection of bear, wolf, dog, ram, panther, leopard, lynx, follow. The Queen asks why do the Egyptians honour the cat ? Its eyes change with the increase or decrease of the moon, and at night the cat sees best. The Cynocephalus — Anubis — bears the same relation to the sun that the cat does to the moon.
Birds then come under review. Those having relation to occult philosophy are the hen, the raven, the pigeon, the peacock, the vulture, the eagle, the ibis, and the phoenix. The raven, in its colour, prefigures the beginning of “ the work”; the peacock the changing colours in the operation. The allegory of the phoenix is referred to at much greater length. It denotes the philosophic tincture. It is of the size of the eagle with a golden band around its neck. . It lives 660 years, and expires amid the odours of incense ; is sacred to the. sun.
The references to fishes come next. The story of the Murex — first white, then red. The story of the fish Oxy- ringus, which possesses shining eyes and white colour, but has a green back, black and white feathers, with a long
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green tail. This is the fish which swallowed the “ pudenda Osiris” in “ Niluin abjecta.” The distress caused to Isis by the loss of these was the reason of the worship of Priapus. Isis caused a golden phallus to be made, and solemn rites of worship in connection with it to be instituted. These spread over Greece, Asia, and Europe, among the Hebrews, “ Voca- verunt Phegor vel Beelphabgor.” It refers to the philosophic sulphur, combustible and burning. The conversation on this part of the subject is very properly restricted to Hiram and Solomon. The Queen, however, reappears at “ Enigma 261 ” — anent the Crocodile. From an egg it grows to the length of twent3’-two cubits. It lies on dry land during the day, but spends the night in the river Nile. Cities have been built in its honour. It has very strong teeth and an impenetrable hide. It also refers to the sulphur found in our philosophic Nile. The Queen then asks infor- mation in regard to the two serpents twisted around the Caduceus of Mercury and of Esculapius. They refer to the double nature of Mercury— the sun hot, the moon cold, together the nature of Mercury. One is feminine, the other masculine. The Salamander, the Basilisk, and the Silk- worm have their mystic meanings.
The last day’s conference is “ de homine.” The cut represents a globe in a frame, supported on the one side by a masculine figure with a compass, on the other by a skeleton, the latter holding a vase with smoking contents. Man is a mixture of audacity and prudence. He is the “Parvus Mundus” — the little world — Microcosmos. Of this lesser world Europe is the head, Africa the breast, there is the heart — Sol. Africa is the hottest part. So in the breast is the vital heat of man. The similitude of the heart and the sun is drawn out at some length. In the breast the diaphram explicits earth, the lungs air, the heart fire, the blood water. The Nile represents the blood flowing to and from the heart — “nix et aqua Nile” — in epistola Rhasis. Asia is the name of the lower parts — the belly,
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&c. Here in the stomach is prepared the nutrition neces- sary to the body, with the excreta, the seminal juices. So Asia is the most fertile of all parts, produces more fruits and animals, metals, and aromatics than the other parts. As man took his rise and as his regeneration was wrought out in Asia, as there lay Paradise, where it was said to man “ increase and multiply,” so may the allegory be read of the lower parts of man. The Queen adds that philosophers say there are three stones — vegetable, animal, and mineral — that are in virtues diverse. Why, asks Solomon of the Queen, is the stone called animal ? Sol — “animal magnum,” “ et Sal Ammoniacus sit ex eo.” So is Luna a plant, “ et Sal Alcali sit ex eo.” Mercury is called a stone mineral, “ et sit Sal commune de eo.”
With “^Enigma 319,” Solomon concludes the explanation of the Microcosmos, adding that their labours being now over, according to divine precepts the}7 shall rest to-morrow, being the Sabbath day, in which all — angels, men, the world itself — shall see an image of the rest and joy of eternity. “ Deo sit gloria pro hactenus sua concessa nobis gratia. Finis.”
A full and excellent index completes the “ Septimana Philosophica.”
CIVJTAS CORPORIS hnmani, a tyrannide Arthritica vindicata. Hoc est, Podagras, Chiragne, et Gonagrae, quae, velut tyranni immanissimi artus extremos obsi- dent, ct excruciant, Methodica Curatio. Duobus auxiliis potissimum instituta, ac deinde latius claris- simoruin, pnesentim Germanise, Medicorum testimoniis comprobata, inque Medicina Candidatorum gratiam atque utilitatem concinnata et edita ; Anthore Michaele Maiero, Com. Pal. Phil, et Med. D. Equite nob. ex- empto, olim Caes. Maiest. Rudolphi II., aulico Medico, &c. Francofurti, Impensis Lucae Jenni.s. Anno [m]dcxxi.
8vo ; 216 pp. ; one cut, p. 167. “ Ex dono Alexr. Reid, Med. Doct”— a great benefactor to the University of Aberdeen. (See Records Marischal College, i. 226, et seq.)
— University of Aberdeen.
This work commences with a dedication to medical men and medical students, and to all afflicted with gout. A warning is given against the nostrums of empirics, and the author’s method explained. This dedication is dated at Magdeburg in the month of August 1620. Two pages, containing an epigram, follow. Then a preface addressed to -the reader, containing the division into heads of the Tractate. There are twelve chapters.
In the first chapter the “Civitas Corporis humani” is declared to be the lesser world. As the greater world of the universe consists of different members — sun, moon, planets, angels, and other creatures — so the lesser “civitas”
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consists of different parts and members. The “cives” are the parts differentiated by the anatomical art with their wonderful functions, which should, in all their perfection, be offered as a sacrifice and a Hetacomb to Clod. It is true, indeed, that not in this present state and world can the full knowledge of God be obtained. Even the sacred Revelation does not disclose a thousandth part of His glory. How then can a man of three or four cubits in height extend to the infinitude of omnipotency ? But as we know the sun by its brightness, some can sufficiently know God even for eternal life by the word of His revel- ation. It is our duty then, as guardians of the “civitas” of the human body, to observe the different citizens, or members, their names, order, places, functions, and offices politic. As in music there are different tones, all fitting into one perfect harmony, so in the body the different members are united in one society. These are distinguished by different names, orders, and places. From the belly and the organs of generation we rise to higher things — to the Head, the seat or arx of the intellect. Now, as civil states have magistracy and offices which are duly elected, and all should be united in obedience to God, so is it in the bodily “ civitas.” The heart is the first magistrate or ruler. From it do the other members receive their power and order. It is placed in the centre. Under it do the five senses act, and through its power is the office of generation accom- plished.
The second chapter begins by declaring that in the body politic there are three States. First, the King or Prince ; second, the order of Aristocracy ; and thirdly, the Demo- cracy. Undoubtedly the monarchical form of government is the most perfect. What form of government then exists in the human centres ? It is not exactly regal, but may rather be compared to the order of the Venetian Republic, in which a number of magnates reign under a prince of limited power. The heart is that prince. Under it the throat, liver, oesophagus, the teeth, the tongue, and the
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other members of this aristocracy perform their functions. It is in the inferior parts of the body furthest -from the heart that the tyranny of the enemies of the “civitas” is to be found, and then the hands and feet suffer from gout and the like diseases. The deficiences in work and dili- gence of the liver, the stomach, and other parts cause the defect.
The next chapter treats of the remedies in general to be used in regard to defects in the oligarchy of the “civitas.” All must do their parts properly and equally, else, like a sedition in the State politic, relapses and troubles will arise. So is it in this other civitas.” The cloaca must be free and unimpeded ; the house must be free from noxious matters. Gluttony, lust, drunkenness, and the like must first of all be banished. This will be of the greatest service to the medical man. The mind must be freed from evil and be purged from vice. In this the medical man himself must give an example. Temperance and a con- tinent life are the powers which will put in right motion the army of the “ civitas.” Gout is ever the companion of riches and delicate living. Such persons give the armies of the “civitas” too much to do — then they rebel. Venus and Bacchus are the greatest friends of gout. Hippocrates has laid down a golden rule : — Be continent, be active in labour, and abstain from supper once a week. Venery debilitates the body and weakens its action, rendering the blood thin and cold. Wine, again, causes crudity and weakness of the nerves. Then is born the natural daughter of both — -gout.
The next chapter — the fourth — treats of the method of cure and the specific remedies to be used. Those are treated of under three heads. First, of the symptoms and indica- tions of the disease. It is a mistake to think that regular purgation debilitates the body ; on the contrary, it comforts it. This being done, in the second place, a dose of " our golden powder,” to cause vomiting is to be administered ; “ evacuation by the mouth ” being accomplished, a mer-
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curial dose may be given. The stomach being thus tree for its action, a cautious administration of food may then be received and sleep obtained. The second part of the cure consists of outward application to the affected parts of astringent and emollient applications —chamomile, thyme, wild marjoram being boiled together and applied on a poultice. Mineral applications are referred to, but not so strongly recommended as the vegetable decoctions. Objec- tions to this treatment are heard and answered.
In the fifth chapter reference is made to the opinion of other medical authorities — Crato, Solenander, &c. These show the same opinion in regard to the diagnosis of the disease, and how the “ civitas ” is to be delivered from the attack of the tyrant. A number of others are quoted — Montanus, Leonus. They diagnose “ origo fluxionis, et via.” Leonus attributes the cause of the dieasse to the infrequent use of the bath and laxatives, to immoderate work, “ lux venerea,” much wine. Bacchus and Venus are at the bottom of the matter — “ nam ut Venus enervat vires, sic copia vini.” The nature of the “ flux” is then discussed at considerable length. Rendeletius also shows the truth of the belief that from the parents the tendency to gout, &c., is derived. A number of prescriptions for pills are subse- quently given — “ hermodactyl,” cinnamon, anise, aloes, red roses, mallows, “ rhabarb,” &c. Turpentine is also recom- mended, and prescriptions for a number of electuaries given. The head is to be washed with a special soapy ointment made of Venice soap, ambergris, musk ; borage and syrup of poppies, with dates, are to be used in an emulsion.
The sixth chapter commences with the statement that as rivers flow from mountains and high lands into lower grounds, and at last into the sea, this motion has its counter- parts in the lesser world of man, and this in jive ways. Thus the steam from the extremities, from different parts of the body, must be allowed free egress. Maier takes an illustration from the overflow of rivers, that walls have to be built to keep the water from overflowing the land. The
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hands and feet are the banks of the leser world, and in them does the overflow or flux commonly appear. Guia- cum, the well-known remedy, appears in a prescription of Donzellinus. The bandages are to be dipped in wine and salt.
In the seventh chapter the value of profuse perspiration is pointed out. It is thought that the disease descends in internal vapour to the head, and there condenses, and this not being worked off on account of want of exercise for the body, goes to the extremities, and forms the disease. Lazi- ness is a predisposing cause.
As the drop falling again and again, not the strength, wears away the stone, so is it in the “civitas humani.” The ant, continually at work, makes its home ; so the “ gutta humoris ” gradually forms the gouty secretion. As bad manners may be said to bring forward good and whole- some laws in the civil state, so is it in the human “ civitas.” By small and minute material, gradually accumulating, the outlet is choked and the disease begins, and then the need of special effort appears. For purgation, the use of asses’ milk is advised ; but for stronger use, decoction of poly- podium and anise for ten days, give a “ happy ” relief. There is also what is known as “the domestic syrup.” It is of great use. Pages of other prescriptions follow.
The ninth chapter refers to the need of patience, and as to the treatment in the spasms and paroxysms of pain. How can these be avoided or shortened ? The spring and autumn are the more trying times. Purgatives are of great use, either by vomit or downwards. While these are being used, a decoction of acetic acid, myrtle berries, cypress, and acacia should be applied. There is also a powder to be applied, having been heated. It has a great many ingredi- ents— lign-aloes, frankinsence, calamus, hyoschiamus, gum guiacum, &c., &c. Innumerable prescriptions and opinions of famous medical writers follow — one of which appears to be the laying of a puppy or young dog on the foot, the natural heat of which assists to dispel the trouble.
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The tenth chapter refers to subsequent treatment of the distressed part. Fomentations are to be; used made from herbs; also alum and sulphur, with a little frankincense and laurel berries. A vase made from oak only, of which a cut is given (p. 167), is of great use. It is double ; the in- terior vase is that in which the hands or feet are to be placed and covered up. In the outer shell the decoction of herbs, &c., is to be placed. The heat apparently is to work on the distressed parts, which may be too tender to be put in the decoction itself.
In the eleventh chapter, sixteen “ inimica ” to recovery, and five “arnica” are detailed. A story is told about the recovery of “ Ponifesus Podager,” who, by immersing his feet and legs, up to the knees, in wheat, had the trouble removed. Forty rules in life are given. Contentment with breakfast and supper is recommended. Sleep during the day is to be avoided, and eight hours sleep during the night is not to be exceeded. Kules for exercise follow. Quiet- ness in life and freedom from perturbation of mind are of much value.
The last chapter contains some further advice and warnings — “ et Deo optimo maximo hinc seternas laudes ac gratias referat, cui soli sit gloria. Finis.”
The style of the treatise is lively and crisp, the matter interesting, full, and instructive ; the author’s medical read- ing wide, and his quotations apt and proper.
MICHAELIS MAIERI CANTILENA INTELLECT- XJALES DE PHCENICE RED1VIV0 ; ou Chansons Intellectuelles sur la Resurrection Du Phenix, Par Michel Maier, &c. Traduites en Fran Latin Par M. L. L. M. Le prix est de 3 livres relie. A Paris, cliez Debure l’aine, Quai des Augustins, a l’lmage S. Paul, mdcclviii. Avec Approbation Privilege du Roi.
aij-I ; 8vo ; 129 pp. ; avertissement, 5 pp. ; approbation, (fee., 1 p. ; Latin sub-title, 1 p. ; French sub-title, 1 p. Dedication to Frederick, Hereditary Prince of Norway, &c., p. 6-19 ; dated, Rostock, 25th August 1622. The work is in Latin and French, in parallel pages.
— Dr W. Wynn Westcott.
In 16mo, Rome, 1622 ; Rostock, 1623, 8vo. [Lenglet de Fresnoy, “ Histoire de la Philos. Hermit 1742, iii. 225, &c.]
The Phoenix “ is a creature sacred to the sun, and in the form of its head and the various tints of its plumage, distingnished from other birds. All who have described its characteristics are agreed, but as to the number of years it lives, accounts vary. The most generally received fixes it at five hundred years, but there are those who affirm that one thousand four hundred and sixty-one years intervene between its visits ; . . having completed his course of
years, on the approach of death builds a nest in his native land, and upon it sheds a generative power, from which arises a young one, whose first care, when he is grown up, is to bury his father. Neither does he go about this task unadvisedly, but taking up a heavy piece of myrrh, tries his strength in a long excursion ; and as soon as he finds himself equal to the burden and passage, he takes his
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father’s body upon his back, carries it all the way to the altar of the sun, and consumes it in the fire thereon.” (Tacitus, “Annals,” vi. c. 28.) “ The}'- say that he comes
from Arabia. . . He hollows out the egg [of myrrh] and
puts his parent into it, and stops up with some myrrh the hole through which he had introduced the body.
Then, having covered it over, he carries him to the temple of the sun, in Egypt.” (Heroditus, " Euterpe,” 73.)
This is one of the most curious and rare of Maier’s books. Under allegories is given what is most mysterious and hidden in “ the great work.” The book is in rhymed lines, “ and the measure of the anacreonic lines ” render the reading “ very agreeable.” “ This singular treatise was first printed at Rome in 1622,” the year that Maier died,” re- printed at Rostock in 1623, and “ since then become very rare.” The French edition, the only one I have seen, is issued from Paris, 1758, and is taken from the Rostock edition.
The title promises much — “ Nine Triads of Intellectual Songs on the Resurrection of the Phoenix : or the most precious of all medicines, the mirror and abridgement of this Universe, proposed less to the ear than to the mind, and presented to the wise as the key of the three im- penetrable Secrets of Chemistry.”
The plan and design of the squared Triads : —
1. The names.
2. The allegories.
3. The application of the Mysteries of the Art to
those of Religion.
The volume is dedicated to Frederick, Prince of Norway.
In the dedication, Maier speaks of liis life spent in study, in mathematics, in all that heaven and earth enclose, seeking also in experiment the knowledge of the practical part of medicine. His care in regard to the study of Hermetic Philosophy cost him incredible labours, at great expense, frequently repeated. He had endured bitter griefs, frequent disappointments.
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He gives as the reason of . his dedication to Prince Frederick his known love of learning, that he himself was a Dative of Holstein, which he only left fourteen years ago, to proceed into foreign countries to complete his hermetic studies. He intends by-and-by to return to Holstein. His family is well known, not only to all the nobility of Hol- stein, but also by the Prince’s father and grandfather of happy memory, “ to whose service mine have always been faithfully attached.” Maier concludes the dedication by stating that by-and-by he hopes to offer a work on medicine of greater importance.
The author then explains his arrangement of songs alternately — a concert of three voices: — 1. Venus; 2. Cancer ; 3. Leo.
First Triad.
First Part. — Fire — its nature and properties serves as a cradle for the Phoenix. There it takes a new life. But this fire is neither that of Etna, Vesuvius, nor Hecla. Our fire is altogether different ; the origin is from the highest mountain on earth, which produces only flowers, cinnamon and saffron. This is the source of all light — it lightens the Universe, giving light and heat to all beings — never con- suming. This stake is where the bird goes to seek his death. It is carefully kept hidden, known only to the wise. Those who are ignorant of this are ignorant of all things.
Media. — One hundred voices would not suffice to ex- press the praise of the Phoenix. Its very ashes find new vigour in the bosom of death. The Bird' is born near Syene, on the frontiers of Upper Egypt. It has a purple neck, with a golden collar. Its head is adorned with a jewel as brilliant as a ruby. Its wings are white without and deeply red within. Its blood gives it strength, so that it braves the strongest heat of the sun. It is proof against fire and water.
Lower. — Thebes is a city of Egypt, with one hundred
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gates, and justly conservated to the Sun. The priests most numerous. They serve that altar on which resides the divinity of the star which gives light to the Universe. Delphi, brilliant with the gold of kings, cannot be com- pared with Thebes. For it is here that, after ten centuries of life past, in a rapid flight Phoenix goes to find his death, content to end his days in assurance of renewing his youth. But in these august funeral rites, no funeral urn is needed, for scarcely has the Phoenix gone to Thebes than it perishes in the fire. It is not really the victim of death, but by unheard-of prodigy, this bird is its own tomb.
Second Triad.
First Part.— There are different names given to the fire, and under what allegories the truth lies hidden : — The celestial dew, most precious salt water of the sea, destined to cook our fish and give it a red tinge : vinegar, which dissolves every gold, a liquor of sharp taste and bad odour ; it is called also the water of life, never drying up ; the menstruum, which gives fertility in the matrix, where the seed is thrown ; Nature forms the child ; Prometheus’ sacred fire, symbolised by the torches the Bacchantes carried, the sacred fire burning night and day on the altars of Vesta and Minerva.
Media. — The Phoenix goes everywhere, over all the regions of the earth, the highest mountains, the lowest valleys. It is a vulture, nesting on a tree on the top of a mountain, and out of its nest comes a raven, calling for ever for its rights. It is a king engulphed in a deep sea, seeking to return to his kingdom ; a white Swan, a Pea- cock, a Pelican in its piety. The double lion, falling to the ground exhausted ; the serpent, wound round the rod of Mercury.
Lower. — Every place is not suitable for this generation, nor all urns suitable for the ashes of kings. But a small part of earth, having a secret virtue, will restore life to the Phoenix when seemingly dead. I will not betray the
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secret, but it is from this earth that the Vase of Hermes is to be formed.
Third Triad.
First Part. — Of the value of fire iu “ our art ” and in the Universe. Cold retains all in inactivity. But this fire is not by wood ; it is almost mineral in nature. All secrets are hid in fire.
Media. — The herb called “ Luna.” Its stalk is red, its bark blackish ; its flower is citron or lemon-coloured. It has a sweet smell, and increased with the phases of the moon. Lullius has under allegories hidden its secret virtues known to all sages. The herb called “ Glaucus.” It is the famous “ Moly ” which the son of Maia presented to Ulysses against Circe. The power of the sun and moon are enclosed in this herb. It is the basis of the great art. It is the Loadstone attracting the Iron — a Vapour, a Star.
Lower. — Troy did not yield to arms, but was taken by the cunning of the Greeks. The Ramparts can only be scaled by skill. Imitate the Greek trick, if you wish to find the “ Stone.” These are the famous apples, which were thrown on the “ passage of the light Atalanta.” The Son of the Sun only possesses the Fleece.
The Fourth Triad.
First Part. — A Royal Virgin sent some of her subjects to a distant land to find a husband. They arrived in Upper India by Japan. They found a poorly-clad man of royal blood — a skin of fur covered his body. His hair was as of feathers. He returned with them. The day fixed, the loving pair entered the nuptial bed, Venus lavished her favours, and what a sweet slumber was that which followed.
Media. — The poets say that some fierce animals fell from the moon to the earth. Of these was that furious Lion, rising from the congealed foam of Diana, put to death by Hercules. The fables hide great truths. In this lion’s mouth is hidden a thing highly esteemed by sages.
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Who will conquer this Lion ? The strength and the club of Hercules are required. Try to know this Lion. He is fed with celestial dew.
Lower — A king, rich in land and gold, had an only daughter. She married and had a son of great beauty, who succeeded his grandfather. He married the daughter of another king. The mother of the prince bestowed her riches on her son, and he became most powerful. Every- thing became golden.
The Fifth Triad.
First Part. — The lovely Psyche, fully clothed, sought Cupid. She traversed many countries unable to find him. But she heard he was in Arabia. Cupid’s inseparable com- panion is the God of Fire, intolerable to Psyche. She fears him. She told her daughter what was happening. She is wife and mother of the fugitive.
Media — In the islands of the Indian Sea, the Roc, a bird of a prodigious size, is found. It can carry men and horses through the air. Clutching one day an elephant, the huge mass made him fall to the ground. So he died in the death of his enemy. At that moment a man comes and finishes the killing of the monsters. He skins them, cooks the flesh in an oven to serve as a feast to a king. He arrives and dines on it. This food so strengthens the sight, that through the thickest clouds what is hidden can be perceived. This food then is reserved to bestow wisdom on kings.
Lower. — One of the heirs of Tamerlane reviews his treasuries. He uses immense sums to provide a temple for his father. The sides of it ai’e adorned with a triple row of pillars, which carry their heads to the clouds. The founda- tions are of gold, so that fire and water may not injure them. The prince believes that his father’s soul will dwell there with his body.
The Egyptian Sera pis thus passed after death into the precious urn he now inhabits.
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The Sixth Triad.
First Part. — A dragon of immense size inhabits a cave, and spreads his venom on all passers. By his breath many are killed.
Socrates discovered, by concave mirrors, that on a high pillar was hidden a serpent — basilisk — fatal to man. Then on another tower he placed a figure of this monster, that the monster might see it. He added a mirror of metal which, by magnetic virtue, attracted all persons. The basilisk, seeing his image, swallowed the poison without perceiving it. It is a great art to know how to kill this dragon — to take its poison and pass it into polished metals.
Media. — On the confines of Persia is the Bed .Sea, where, after dangers, a vessel from the Teutonic country was by accident driven by winds. The ship bore as its ensign a bounding ox with a star on its forehead, surrounded by a circle of red iron, which was the ship’s cargo. The vessel was shipwrecked, and the captain saw the bottom of the sea all scattered with loadstone, drawing to it the vessel laden with iron. The loadstone stops the goddess, whose blood reddens the white rose.
Lower. — The Brachmans told a Prince of Parthia that a time would come when the earth should become barren. They advised him to build vast barns. Workmen accom- plished this, and into these he collected all fruits, reserving presents to Bacchus and Ceres. If you find out the mean- ing of this, you will see its brilliancy. Those who live by the Nile, even the sages, are eager to lay by gold — multiplying gold by gold.
The Seventh Triad.
First Part. — This is the Queen of the Sciences. Lullius says it is an abridgment of all arts. The deepest secrets give a lively image of our creation and redemption. Adam was made of red earth and filled with the breath of God. So, also, the sages have their matter of red earth. Three
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rivers watered Eden, so three streams water our work, and also a subtile dragon, most black.
Media. — All Adam’s posterity subjected to death. Then the Creator in mercy remembered him, and resolved to save the human race from death by the greatest of all mysteries. He became man, born of a virgin, shedding His blood, died on the Cross, crushing the head of the dragon, taking away his poison. Lullius, in figures, also displays this mystery. The pure comes to the help of the impure and strengthens metallic sulphur. He who sees how Jesus Christ saved us from death will understand the art and the purification and colour of metals.
Loiver.—' The power of the Eternal is far above reason — has neither beginning nor end. So nothing can be com- pared with it. God and man were in one Person that He might remedy evil and save Adam’s posterity. So the fixed bodies will never unite with the volatile unless there is a sweet bond to bring extremities together. A “ Mediator” must be sought. O ! Marvels of Nature, what adorable traces do you offer of our Saviour. Thus is Nature called blessed, revealing the mysteries of Divinity.
The Eighth Triad.
First Part. — Adam’s children carry everywhere the stain of original sin, therefore Jesus Christ requires them to be reborn of the Spirit in the Sacred Waters of Baptism. Thus things of Art resolve themselves into liquor for a new birth. Thus after the birth of Bacchus, he was given to nymphs to feed him on water, so that, in the gardens, he might be nourished with dew. He was called Bimater, because his mother gave birth to him twice.
Media. — Jesus Christ, raised on the Cross, suffered a cruel death to pay to the Trinity the penalty due to our sins. He received five wounds, whence flowed His innocent blood to wash out our stains. For this His Flesh and Blood are offered on our altars under the species of Bread and Wine, to serve to the faithful as a pledge of salvation.
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The sages also offer us an image of this mystery in sacred art. That in it we see streams of blood flowing which, when they penetrate metals, preserve them in violent fires. This blood from Pyramus blackened the fruits of the mul- berry, originally white — this from Venus foot reddened the roses, formerly white. He who comes forth empurpled has a 'perfection incomparable.
Gravis. — The prophet Elias, being carried to heaven in chariot of fire, is a proof of our future life. Enoch also. Jesus Christ also proves this by His Resurrection and Ascension. Thus, in an actual picture, the Adept sees the dead arising from the shades of the tomb, for the volatile has preserved their lives amid the strongest flames.
The Ninth Triad.
First Part. — 0 ! adorable Trinity, deep beyond our understanding, how can we celebrate you worthily? A mortal formed of clay cannot conceive Thee. Man cannot raise himself to divine secrets But may I contemplate, through a cloud, the light of this Sun — one only God who formed of nothing all the universe. He is the Father, the Beloved Son — the Spirit of Love proceeding from both. In Art three things very distinct are united by a singular bond which the most violent fire cannot divide: — 1. The Paternal Body, the Filial Bond — the Spirit uniting both produces sweet agreement, and no violence can separate the metals.
Media. — That King of Egypt, both Priest and Sage [Hermes] speaks often of Father, Son, and Holy Ghost. From that fact many sages affirm that he was not ignorant of the Incarnation. It is thus that the good Ferrarius has thought. For us we hold what religious teachers, both sacred books and profane authors, tell us. New proofs can be no crime, but written and traced in the books of Nature. A Pure Virgin conceives without man’s aid, and gives to the world a male child. He is of three things the only one to be seen without. Seeing the first and last. Who
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can understand this ? Our Virgin in the stars, beside the ass and manger. Her spouse is the Man of Diana, her brother and her son.
Lower. — We cannot know the eternal joys of the future life. “Eye hath not seen, nor ear heard, neither have entered into the heart of man the things which God hath prepared for them that love Him.” Man inhabiting this coarse earth cannot understand the marvels of Heaven. The Light of Supreme Being makes our happiness. We shall ever sing untiringly the praises of the Creator. Thence it comes that we seek here what seems nearest heavenly things. Gold is the object of all desires. All nations seek it. It is the Prize and Measure of Nature and Art, because this metal is proof against the violence of fire. Gold alone is durable. So, too, it, in its compact nature, deserves to be compared to Divine and Eternal Things.
A specimen of the Latin verse may be interesting (p. 124) : —
“ Virga pura concipit Absque patre, quae dedit Post puellam masculuni Has in auras splendidum Haec triuin res altera Visitur, non ultima,
Nec prior ; quam candido Ventre misit e suo Virgo mater. O sacra Quis capit mysteria.”
MICHAELIS MAJERI, Com. Pal. Med. Dock, &c., p.m. Tractatus Posthumus, sive ULYSSES ; hoc est. Sapientia seu Intelligent a, tanquam coelestis scintilla beautitudinis, quod si in fortune et corporis bonis naufragium faciat, ad portum meditationis et pati- entite remigio feliciter se expediat. Una cum annexis Tractatibus de Fraternitate Rosese Crucis. Francofurti Apud Lucam Jennisium, anno mdcxxiv.
8vo ; continuous pagination, 274 ; to end of “ Ulysses,” p. 41 ; Praefatio ad Lectorem, to page 9.
Affixed : —