CHAPTER VII.

Michael Maier — A Friend of Fludd — Visits England, 1616 — Friends there — Paddy and Anthony — “ Silentium Post Clamores ” — Why Appli- cants for Rosy Cross Order treated with silence — “ Universal Re- formation”— Opposition by Andrew Libau — A Successful Chemist — His works — Fludd’s Apology for the Rosicrucians — First at Leyden,
1616 — Result of Maier’s Visit — Why Fludd’s works printed abroad — Fludd studied the Cabala since 1606 — Second Edition revised,
1617 — Described — Reprint at Leipsic, 1782, by “ Adam Booz.”
A® may be remembered, it has been stated that Michael Maier was the frater who introduced the Order of the Rosy Cross into England. It has been said that he initiated Fludd into the order. On the other hand, Dr Wynn Westcott says that Fludd was initiated abroad.^ At any rate, Maier '' lived on friendly terms ” with Fludd when in England. It would seem that he visited our country more than once. Some have said that Maier^ long sought admission into the order, and at last, despairing of success, determined to found an order of the nature he imagined the Rosy Cross to be. Maier is said attain by some to have been “ at length admitted into the order.” ^
In his work entitled “ Silentium Post Clamores,” Maier professes to explain the reason why the order treated all
1 Ars. Quat. Cor., vii. 41.
2 Besides Fludd, Maier made two friends in England — Sir William Paddy, to whom he dedicated his “Arcana Arcanissima,” and Francis Anthony, to whom “ ex Anglia reditu, Pragam abiturien.s, anno 1616, mense Septembri,” he dedicated his “ Lusus Serins.” Anthony was a student, rather a recluse, occupied in chemical investigation. “ He lived in St. Bartholomew’s Close, London, where he died, 1623, and is, I suppose, buried there.” — Aubrey’s Lives, i. p. 32. He wrote a book, then famous, “ Aurum Potabile.” He was a “ great Paracelsian.” — Wood’s Athense, ii. 416.
3 Waite, 269-273.
DOCTOR ROBERT FLUDD.
41
its applicants with silence. “ The author asserts that, from very ancient times, philosophical colleges have existed among various nations for the study of medicine and natural secrets, and that the discoveries which they made were perpetuated from generation to generation by the initiation of new members.” He refers to ‘‘ those of old Egypt ” — the Cabiri, the Magi of Persia, the Brachmans of India,” Pythagoras. The Rosicrucian order, he says, rightly observes the silence ordered by Pythagoras. He declares the contents of the two treatises to be true. He also declares, what appears to be correct, that the work called “ The Universal Reformation,” a sort of dialogue between the heroes and philosophers of antiquity as to the then times, had no connection with the order, but was merely bound up with the Fama.”
In the meanwhile a determined opponent of the order arose in the person of Andrew Libau or Libavius. This writer, a native of Hall in Saxony, was in 1605 appointed principal of the College of Casimir at Coburg. He achieved considerable reputation from his chemical works and experiments. The “ fuming Aqua of Libavius,” a pre- paration of tin with muriatic acid, long kept his name alive. He defended the principles of the school of Galen, which, it may be recollected, Fludd, in his appearance before the College of Physicians, treated rather con- temptuously. Libavius was the first to mention the possibility of transfusion of blood from one living animal to another.^ Though believing in alchemy, Libavius had not belief in the Rosicrucians, “ and was one of the first writers who attacked them, in two Latin folios, dated 1615, and in a smaller German pamphlet, which appeared in the following year. The first of these works contains an ex- haustive criticism of the Harmonic and Magical Philosophy of the Mysterious Brotherhood. It is entitled “ Exercitatio Paracelsica nova de notandis ex Scripto Fraternitatis de Rosea Cruce.” In his German pamphlet, Libavius, how-
^ Chalmers’ Biog. Dicty., in voce.
42
DOCTOR ROBERT FLUDD.
ever, decides that the order does exist.” He seems to have changed his opinions, and now, either ironically or in earnest, advises all to join the society.^ Libau died in the year 1616. There were many other writers on the subject of the Brotherhood, but Libavius’ works are interesting to us as calling forth the first literary efforts of Fludd, who, it seems, had been, before 1616, admitted a member of the order. We are told that all works in Latin on mystic subjects, published in Germany or elsewhere abroad, were at once carried into England, and, if in other languages, translated into Latin for the use of English scholars.
Fludd’s apology for the Brotherhood of the Rosy Cross was first issued in 1616, being printed at Leyden. It entitles him to be regarded as the high priest of their mysteries.” ^ It is said that Maier visited Fludd in London in 1615, and ''the result of his visit was, we know, the publication of his 'Apologia,’ written in Latin, and published in Leyden in 1616.”^
Before proceeding to give some account of Fludd’s works and opinions in religious philosophy, I may notice that, during his life, the only work published by him in England was his answer to Foster. The latter insinuates that he was not allowed by the Universities and Bishops of England to issue them there. Fludd explains this to be quite a mistake. " I sent them,” he says, beyond the seas, because our home-borne Printers demanded of me five hundred pounds to print the first volume, and to find the cuts in copper ; but, beyond the seas, it was printed at no cost of mine, and that as I could wish. And I had 16 copies sent me over, with 40 pounds in gold, as my unex- pected gratuitie for it.” ^ This evidently refers to his “ Utriusque Cosmi . . Historia,” the first part of which
was issued at Oppenheim in 1617. It is believed that the " Apologia ” was issued at the request of Maier, and pro- bably he took or sent to Leyden the MS. Fludd’s studies
^ Waite, 248-252. ^ Davenport Adams, Witch, «&c., 189.
3 Ars., vii. 42, ^ Squeesing of Foster’s Sponge, 21, 22.
DOCTOR ROBERT FLUDD.
43
in mysticism had now continued for several years. Since about the year 1600 he had begun to study the Cabala, magic, astrology, and alchemy, as is proved by his ‘ Historia Utriusque Cosmi.’ Oppenheim, 1617, folio.”
The title of Fludd’s first work is, “ Apologia Com- pendiaria Fraternitatem de Rosea Cruce Suspicionis et In- famije Maculis Aspersam, Veritatis quasi Fluctibus abluens et abstergens. Leydse, 1616.” ^
A new and revised edition, “ Lugduni Batavorum, Apud Godefridum Basson, Anno Domini, 1617,” bears this title, “ Tractatus Apologeticus Integritatem Societatis de Rosea Cruce defendens. In qua probatur contra D. Libavii et aliorum ejusdem farinse calumnias, quod admirabilia nobis a Fraternitate R. C. oblata, sine improba Magise impostura, aut Diaboli, praestigiis et illusionibus praestari possint. Authore R. De Fluctibus, Anglo, M.D.L.” It is a small 8vo of 196 pages, with an Epistle to the Reader of 2 pages and a preface of 16 pages. There seems to be no reason to doubt that the work is the genuine production of Fludd. The “ Apologia ” is in three parts. The first is entitled “ De Characteribus Mysticis ” ; the second, De Scientiarum hodierno die in Scolis vigentium impedi- mentis ” ; the third, “ De Naturae Arcanis.” The different chapters have quotations or mottoes taken from the “ Con- fessio.” The contents of the work are the germs of Fludd s subsequent writings. These develop his philosophical and religious opinions. Fludd declares his purpose in the “ Apologia ” to be “ to protect the purity and innocence of the society and to wipe off the spots of shame smeared over the Brethren, as with a stream of pure wisdom.” Magic, Cabala, and astrology are treated of, the Books of God, visible and invisible — for, although nature is open, yet few can read it. Yet the will of God can be pointed out by the signs of the great book of nature. Still, all present school arts are needful, and we must find a means of acquiring them whenever possible. Great need there is for
^ Waite, 287 ; Gould, Hist, of Freemasonry, iii. 112,
44
DOCTOR ROBERT FLUDD.
improvement in the methods of study adopted in regard to medicine and alchemy. Want of mathematical knowledge is a great hindrance. The third part of the book treats of the origin of light and water, of the Spirit of God moving in all things. In regard to magic, Cabala, and astrology, Libavius seems to take tlie references to these in the “ Confessio ” in a bad meaning. He forgets that distinction can be made. Libavius calls magic and Cabala horrible arts, and astrology mere superstition. Yet there is a particular signiticance and distinction to be taken and observed. Things should be examined carefully before being rejected. The word magic comes from the Persian language, and means much the same as the Latin “ Sapi- entia.” Natural magic is that secret and hidden part of nature-studies in which the mystical and secret properties of all natural things are sought after; so, therefore, the royal wise men, who, by the leading of the new star in the east, sought the new-born Christ, were called the magi, because they had attained the highest nature-knowledge of both heavenly and earthly things. In this same knowledge Solomon was well advanced, for he knew the secret powers and properties of all things. Again, those who have divined the secrets of mathematical magic have performed astonishing things. Such were the wooden flying doves of Archetas, the metal speaking heads of Roger Bacon and Albertus Magnus. Fludd adds — “ I have also myself, by diligence in this art, prepared a wooden ox, which, like a natural ox, alternately moves and roars ; a dragon, moving its wings and hissing, which spits out of its jaws tire and dames against the ox ; a lyre, which, of its own motive, plays a symphony ; and many other things, about which I must confess that they cannot be done by mere mathe- matics without the co-operation of natural magic.” At page 195, the author addresses the Brethren of the Rosy Cross. He refers to their promise to bring happiness to those who have been reduced to misery by the fall of Adam. He honours them because they serve Christ with
DOCTOR ROBERT FLUDD.
45
pure and upright hearts. He asks pardon of the Brother- hood if, through his ignorance, lie has made any error or mistake in his Apologia.” He adds, '' he wished nothing more or better than to be only the lowest associate in your order, that he might satisfy the inquisitive ears of men by a trustworthy spreading of your renown.” He then states shortly who he is. I am,” he says, of a distinguished noble race. My spouse is called ' desire of wisdom ’ ; my children are the fruits produced by it. . .
I have considered almost all European countries with my outward and inner eyes. I have experienced and fortunately overcome the stormy sea, the steep mountains, the slippery vallies, ignorance on land, and the coarseness of the towns ; the haughtiness and pride of the citizens, avarice, faithlessness, ignorance, foulness, almost all human inconveniences, and yet had met no one who had attained that highest happiness, or really knew himself, or perceived that true light spoken of by St. John, which sheweth in darkness. I have found that almost everywhere vanity rules and triumphs. All seems to be self-assertive misery and vanity itself” He then bids the brethren farewell, in all kindness and affection. Fludd “ declares it to be im- possible for any one to attain to the supreme summit of the natural sciences unless he be profoundly versed in the occult meanings of the ancient Philosophers.” ^ As to arithmetic, he laments the loss of the life-giving numbers through which the elements are bound to one another. Fludd describes God as the “ Ens entium” — the pure igneous or fiery inviolate existence. God was unmanifested before the creation of the universe. Light and fire he considers to be the cause of all energies. The sun, he tells us, “ is composed of equal parts of light and fire.”
Such is a brief account of Fludd’s Apology.” Besides the two Latin editions, an edition in German appeared at Leipsic in 1782, with a preface by Adam Booz. This curious reprint will receive fuller treatment in an appendix.
^ Waite, p. 290.