CHAPTER III.

ROSICRUCIAN TARALLKLS TO BACON's WRITINGS.

"Shakespeare, in the person of Prospero, has exhibited tlie prevalent
notions of the judicial astrologer combined with the adept, whose white magic,
as distinguished from the black or demon magic, holds an intercom'se with
liurer s})irits. Such a sage was

transported.

And rapt in secret studies ;

that is, in the occult sciences ; and he had

Volumes that he prized more than his dukedom.

These were alchemical, astrological, and cabalistical treatises. The magical
part of ' The Tempest,' Warton has observed, 'is founded on that sort of
philosophy which was peculiar to John Dee and his associates, and has been
called " the Rosicrucian." ' " (D'Israeli's "Amenities of Literature," p. 617.)

Air, Soul, Spirit.
r
" The wind is an angelical Spirit clothed with air, which moveth

occultly and invisibly this way and that way, according unto the

seci'et will of Him that created it, ivhose voice, although it be heard,

net is the place from lohence it came, or the mark tvhither it tendeth,

unknown of 7nmial men'' (p. 92, " Mosaical Philosophy," Rob.

^Fludd, 1659). Ai^iel, in the play of "The Tempest," closely

follows this description even in name, being described as " an

airy sjArit " in the list of Dramatis Personam. In the second scene

of the third act, Ariel is introduced invisihhj playing on a tabor

and pjipie, giving Caliban, Stephano, and Trinculo the lie, — the

voice being heard, but the place whence it came from unknown.

Htcplmno. What is this same ?

Trin. This is the tune of oiu- catcli played l)y the picture of nobody.

Fludd writes : " Nay, verily we will prove that the internal
mover in the winds is the essential inspiration or l)reath proceed-

ROSICR UCIAN FA RALLELS. 3 1 3

ing immediately from God" (p. 88, "Mosaical Philosophy," 1659).
Fliidd e very A\h ere identifies qnrli ivifJi tvind or air, as the soul. It
is well worthy attention that Prospero, in the play of "Tht'
Tempest," is introduced as a representative God, for he has
power over the elements, and liis wrath is portrayed to us in the
storm he raises. In the Fourth Book of Bacon's "De Augmentip,"
he identifies the soul M'ith air, as "a (/e title gale of tvind,"* suspici-
ously allied to a Tempest. "For the sensible soul must needs be
•granted, to he a corporal sul)stance attenuated by heat and made
invisible : I say a thin gentle gale of uind svvell'd and blown up
from some flamy and airy nature, indeed, with the softness of air
to receive impression, and with the vigor of fire to embrace
action " (p. 208, Book IV., " Advancement of Learning," 1640).

Bees and Roses.

There can be very little doubt that the emblem of the Bee was
an important Rosicrucian symbol, because we find a great num-
ber of Rosicrucian AVTiters alluding to it in almost if not identical
words. Upon the title-page of Fludd's " Summum Bonum,"
1629, there is a large lUm dragon, on tvhich two bees have cdighted,

with the motto : —

'' Dai Rosa mcl apibus."

Now, as the Rose was the especial symbol of the Society (as

* Twenty-sixth Star. De Substantia Anim?e Sensibilis. " Anima siqnideni
sensibilis sive brutorum, plane substantia corporea censenda est, a caloie
attenuata, et facta invisibilis ; aura (impiam) ex natura flamniea et aerea
conflata, aeris moUitic ad inipressionem recipiendam, ignis vigore ad actionem
vil)randam dotata ; })artiin ex oleosis, partim ex aqueis nutrita ; corpore
oliducta, atque in aninialibus perfectis in capite pra?cipue locata ; in nervis
percurrens, et sanguine spirituoso arteriaruni refecta et reparata ; qiieniad-
modinn Bcrnardinus Tclcsius et discijmhis ejus Augustimts Doonus aliqud e.r
2)o.rte, non omnino inutiliter asscruc7mnt." ("De Angmentis," ch. iii.,
Lib. IV.)

Telesius revived the pliilosophy of Parnienides. He wrote " De Reruni
Katura" (in nine books, Napoli, 1586), " De Colorum Generatione " (1570),
" De Mari" (1570); see Maurice, "Mod. Phil.," 162. Doniuswasa physician
of Cosenza. He wrote "De Natura Honiinis " (1581).

314 R OSICR UCIAN PARALLELS

we know from their jewel), it is highly probable the Bee was also
r included, or part of the emblem. In an address to the brother-
hood which prefaces Thomas Vanghan's " Anthroposophia Theo-
magica," we read : " To the most illustrious and truly regenerated
brethren R C. ; to the peace-loving apostles of the Chui'ch in
this contentious age. Salutation from the centre of Peace."
Upon the first page wo read : " I have Avandered like the, hees (not
those of Quintillian in })oisoned gardens), tuuchimj lujhtJii the Ccelei>-
tial flmcers, which derive their scents from the Aromatic moun-
tains. If here there be aught of honei/, I cffer unto ijuu this hoiieij-
cumb and bee-hive. Roses, however, are tvont to be soiled upon the
breasts of most persons ; peradventure also this handful is sidlied, for it
is of my gathering " (Dedication, " The Magical Writings of Thomas
Vaughan," by A. E. Waite). It may be perceived that Bees and
Bases are brought into context in this dedicatory address to the Fra-
ternity, in an evidently symbolical or esoteric sense. Bacon, in
describing the seats of Learning, foundations of Colleges (the Rosi-
er ucians called themselves a College), writes : " The works which
concern the seats of the Muses (Musai'um Sedes) are four, fonnda-
tions of Houses, endowments, franchises, and privileges . . . nuich
like the stations which Virgil prescribeth for the Idling (f Bees."

Principio secies apibiis statioque petenda

(}\io iie(|ue sit veiitis aditus, &c. '

(First for thy bees a (^uiet station find,
And lodge tliein under covert of the wind. )

(Virgil, "Georg.," iv. 8.)

(P. G9, "Advancement," 1640.)
" For he that shall attentively observe how the mind doth
gather this excellent dew of kaoivledge, like unto that which the
poet speaketh of, Aerei mellis cedestia dona, distilling and contriv-
ing it out of particulars, natnnd and artificial, as the flowers of tlw
field and garden, shall find that the mind of herself by natiu'e dot)i
manage and act an induction much better than they describe it "'
("Advancement of Learning," Book II., p. 152). It is easy to
perceive by the Latin (juotation. Bacon is alluding to the industry

TO BACOiVS II RI TINGS. 315

of Bees, in order to illustrate the collection of honey, or dew uf
knowledge, from out of infinite particulars. In Michael Maier's
" Septimana Philosophica" (1620, Francof.) we read: "At quid
de Apibus dicendum 1 (Hyramus). Illarum ccelestis seu aerta
ridei/ir origo, cum domunculaj earum, id est, cellse cereas, nutri-
raentum seu ambrosia et Manna mellis, nee iion tota prosapia ex
floribus ortum ducant ; flores autem a ccelo et a'era rorerii et fragran-
tiuni nnituo accipiant. Cadi virtus melli in fa vis existenti, dum
adsunt tamen exaraina in illis, infunditur, unde Apiculse novae
gener tntur " (p. 1 95). Here we find a connotation of bees, honey,
dew, and flowers. Canto xxxi. of Dante's " Paradiso " opens with
the connotation of " a snow-tvliite rose " and bees : —

111 fashion then as if a snoiv-white rose
Displayed itself to me the saintly host,
AVhom Christ in his own blood had made his bride,
Bnt the other host, that flying sees and sings
The glory of him who doth enainonr it,
And the goodness that created it so noble,
Even as a swarm of bees that sink in flowers
One moment, and the next returns again
To where its labonr is to sweetness turned,
Sunk into the great flower, that is adorned
With leaves so many, and thence reascended
To where its love abideth evermore.*

LOXGFELLOW.

Bacon almost always compares knov.^ledge to Water or a Foiui-

* G. Rossetti maintains in his " Antipapal Spirit which [iroduced the
Reformation," that Dante's Divine Comedy is nothing bnt an exposition of
the secret mysteries and symbolism of the Knight Templars, to which order
he belonged, and that Dante was active in preparing by his WTitings the
way for the Reformation. Mr Waite, qiroting "Eliphas Levi," writes (p. 16,
" History of the Roscrucians ") : " Not without astonishment will it be dis-
covered," continues Levi, "that the Roman dc la Rose and the Divine Comedy
are two opposite forms of the same work — initiation into intellectual indepen-
dence, satire on all contemporary institutions and allegorical formulations of
the great secrets of the Rosicrucian Society. These important manifestations of
occultism coincide with the eiioch of the downfall of the Templars, since Jean
de Meung or Clopinel, contemiiorary of Dante's old age, flourished during his
most brilliant years at the Co\irt of Philippe le Bel. The ' Romance of the
Rose ' is the epic of ancient France. It is a profound work in a trivial guise,
as learned an exposition of the mysteries of occultism as that of Ajiuleius.

3 1 6 ROSICR UCIAN PARALLELS

tain. "For as water will not ascend higher than the level of
the first Springhead from whence it descendeth, so knowledge
derived from Aristotle, and exempted from liberty of examina-
tion, will not rise again higher than the knowledge of Ai'istotle "
("Advancement of Learning," Book I. 37). Again: "Was not
the Persian Magic a reduction of correspondence of the principles
and architectures of nature to the rule and 'policy of government?
Is not the precept of a musician, to fall from a discord or harsh
accord upon a concord or sweet accord, alike true in affection? "
(page 107, Book II., " Advancement of Learning," Wright).
This Persian magic Bacon calls ^'^ Philosophia lirima, sive de fontibus
scientiaruni." "This science, therefore {as I understand it), I may
justly report as deficient, for I see sometimes the profounder
sort of wits, in handling some particular argument, will now and
then draw a hucJcet of water out of this well for their present use,
but the springhead thereof seemeth to me not to have been visited ;
being of so excellent use for the disclosing of natiu'e and the
abridgement of art" {Ibid., p. 108). How is it we find the
Rosicrucians studying especially this Persian or Cluddcean Magic
exactly as Bacon does, and even upon the same subject — music
as applied to the affections 1 In describing foundation of Colleges,
Bacon Avi'ites : "For as water, whether it be the Deiu of Heaven
or the Springs of the Earth, doth scatter and leese itself in the
ground, unless it he collected into some receptacle where it may
by union comfort and sustain itself; and for that cause the
industry of man hath made and framed Springheads, Conduits,
Cisterns, and Pools, &c. ("Advancement," II., i. 3). ("Quemad-
modum enim Aqua, sive ex Coilesti Rore descendens, sive ex fontibus
scaturiens," &c., 1638.) The Rosicrucians, according to Mosheim,
drew their title or name from ros crux or dew Cross. And it
is certain the Rosicrucians termed their headquarters or source

The Rose of Flaniel, of Jean de JMeuiig, and of Dante, blossomed on the same
rose-tree." This indeed may well be believed, for there is a large amount of
evidence pointing to the origin of the Rosicrucian revival of the seventeenth
century in the Knight Templars.

TO BACON'S WRITINGS. 317

a fountain or well. " Quod sit Castellum in quo Fratres degunt % "
(Gassciulus, 1630). Castellum means not only a town or
Adllage, but a canduit or pipe to convey ivater (Ainsworth's "Latin
Dictionary ").

Rose and Lily.

The Rose and the Lily were the two flowers especially repre-
sentative and emblematic of the Rosicrucian fraternity. Their
jewel was a crucified rose mounted on a Calvary, and for the
connection of the Lily or Fleur-de-Lis with the society, I must
refer the reader to Hargreave Jennings' " Eosicrucians, their
Rites and Mysteries" (chapter viii., vol. i.) where he will find
a strange history of the Fleur-de-Lis, Ludfera Lisses, &c. Now
it is very curious to find the author of the plays frequently
introducing the Bose in context with the Lily : —

Of Nature's gifts, tlioii may'st wich Lilies boast,
And with the half-blown Rose.

("King John," act iii. sc. 1.)

Nor did I wonder at the Lily's white,
Nor praise the deeji vermilion of the Rose

(Sonnets, 98.)
Their silent war of Lilies and of Roses.

(" Lucrece," 71.)

That even for anger makes the Lily j)ale,
And the red Rose blush at her own disgi'ace.

(" Lucrece," 477.)

The air hath starv'd the Roses in her cheeks.
And pinch'd the Lily tincture of her face.

("Two Gentlemen of Verona," act iv. so. 4.)

The religious character of the Lily is evidently connected "with
Solomon, " Consider the Lilies of the field,"' &c. We find Bacon,
in a letter to King James I., writing :— " It is observed upon a
place in the Canticles by some ; Egosumflos Campi et Lillium Con-
vallium, that a dispari, it is not said, Ego sum flos Horti et Lillium
Montium ; because the Majedy of that Person is not enclosed
for a few nor appropriate for the great " {i.e., " I am the Flower
of the Field, and the Lily of the Valleys, that it is not said,

3 1 8 ROSICR UCIAN PARALLELS

I am the flower of the garden, and the Lily of the mountains

James I. was, Ave believe, a Mason.*

It seems to us Bacon is addressing the king in mamnic language,

with a side hint for Solomon. In this letter Bacon says, " Now

i^ the corner-stone is laid of the mightiest monarchy in Europe."

Is Bacon implying, by a compliment to the king, that he (Bacon)

is the flower of the fields and the Lily of the Valleij — the king

(seated on a higher place) the flower of the garden and Lily of

the mountains ? The next letter is to Sir John. Davies (upon the

king's coming in), and concludes, "So desiring you to he good to

concealed poets." How could Sir John Davies favour Bacon's

advancement through this allusion 1 My opinion is that this was

meant as a possible recommendation to the king, and suggests

some secret society or brotherhood, and the claims arising out of it.

This quotation proves not only that Bacon was "a concecdedpoet"

but that there were other concecded poets, hound hy brotherhood to do

each other service. Sir John Davies wrote a poem upon the

"Immortality of the Soul," a highly metaphysical and, we might

a-lmost say, masonic poem. The thoughtful reader must see that

Bacon could have no claim upon Sir John Davies' favour with

the king, from the fact that he (Bacon) alone was a " concealed

poet," unless Sir John Davies understood this in some reciprocal

sense, as a secret sign between members of a fraternity. And it

is curious this letter bears date 1603,1 the year Robert Fludd

adduces as heralding, by the new stars in the breast of the Swan

* " Why doth my face so much enamour thee,
That to the garden fair thou turnest not,
AVhicli under the rays of Christ is blossoming ?
There is the Ease in wliich the Word Divine
Became incarnate ; there the Lilies arc
By whose perfume the good way was discovered."

(Canto XXIII., "Paradiso," Dante.)

I James I. was a Grand Master of Masonry, 1603 (see "Royal Masonic
Cyclop:«dia," p. 285, M'Kenzie). So was also William Herbert, Earl of
Pembroke.

t This is also the date (1603) of those strange Astrological Notes in Bacon's
hand, which Spedding discovered written upon the title-page of " Hermes
Stella."

TO BACON'S WRITINGS. 319

and in Serpentarius,* the uugmentation, if not the formation upon
a new basis, of the society of Rosy Cross. Bacon does not say
a "cwicmZe^? j3oe/," ])ut uses the plural, " co?iceaZe£^ pfW.^i," showing
there was a bond of l^rotherhood between Davies and himself, if
not others. It is difficult to imagine or ascribe a reason for this
concealment, unless it had some religious or some reforming and
advanced views connected with it. The Freemasons, as far as
we know, did not exist at this period. But we can easily
imagine the Rosicrucians, who called themselves Literati, being-
connected with Poetry. The reasons for this belief are o])vious,
for they called themselves the Literati of AjxdJo, Avho was the
God of INIusic and Song ; and we find references in their writings
to Parnassus, Helicon, the Muses, so often as to produce the con-
viction that, joined to their ends of reforming philosophy and
arts, they indulged in poetical literature.

Amongst Bacon's fragments is an Essay upon Fame. We
find it in the first part of the 1671 " Resuscitatio," and it is
curiously not included in the Essaj's. It stands alone, and the
title is printed in extraordinary large capitals, cpiite one inch in
height. The style is exceedingly unlike Bacon's Essays, being
obsciu'e, half allegorical, and entirely inapplicable to Fame in
its usually accepted sense. The title of the celebrated Rosicru-
cian first Manifesto of 1614 Avas " Fama Fraternitatis ; or a dis-
covery of the Fraterniti/ of the most Laudable Order of the Fosy Cross."
It was reprinted with the "Confessio Fraternitatis " and the

* " There appeared also of late a new star in the breast of C'ljgnus, which
has now lasted for twelve whole years" ("Description of the Intellectual
Globe ").

" God, indeed, hath already sent messengers which should testify His will,
to wit, some new stars Mhich have appeared in Scrpentarius and Cygnus"
(Confession of Rosicruciau Fraternity, p. 93, Waite's "Real Hist. Rosi-
crucians ").

"Cum igitur Stellas in longitudine signi istius lovis, in Serpentario re-
pertas, et illas similiter Cygni ruminaverinms ; lovis conjunctionem cum
Saturno, circa tempus apparitionis earum, et noii multum ante revelationem
Fraternitatis istius de Rosea Cruce, speculari nobiscum jjrojiosuinius "' (De
Characteribus Mysticis, "Tract. Apol.," p. 75. 1617, Fludd). This date
was 1603.

320 ROSICRUCIAN PARALLELS

" Allgemeine Reformation der Ganzen Welt" at Frankfort-on-the
Maine in 1615. It is the first genuine Rosicrucian manifesto of
which there is proof indubitable, for the "Reformation of the
whole Wide World," though anonymously printed the same year,
was borrowed entirely from the 77th advertisement of Boccalini's
"Ragguagli di Parnasso," and was disclaimed l)y writers like
Fludd. I therefore venture to suggest Bacon's fragment upon
'^ Fame" may possibly allude in guarded language to the cele-
brated "Fama." "The Poets make Fame a monster. They de-
scribe her in part, finely and elegantly ; and in part, gravely and
sententiously. They say, look how many feathers she hath, so
many eyes she hath underneath : so many tongues, so many
voices ; she pricks up so many ears. This is a flourish : there
follow excellent parables ; as that she gathereth strength in going;
that she goeth upon the ground, and yet hidefh her head in
the clouds." In chapter v. of the " Confessio Fraternitatis
R. C, 1615," we read: "A thousand times the unworthy may
clamour, a thousand times may present themselves, yet God
hath commanded our ears that they should hear none of
them, and hath so compassed us about tvith His clouds* that Tinto
us His servants no violence can be done ; wherefore now
no longer are we beheld by human eyes, vmUss they have re-
ceived strength borroived from the eagle " (Waite, p. 90, " History
of Rosicrucians ").

The Rosicrucian pamphlets mentioned were published in five
languages, and may not Bacon be hinting at this in the words
u "so many tongues," "so many voices" 1 And in making Fame a
monster, there is the suggestion implied of a shapeless, headless,
or formless creation, which was exactly the character of this
Brotherhood— its origin, founder, pretensions, being always in-

* "As to the heathen antiquities of the world, it is in vain to note them
for deficient ; deficient they are, no doubt, consisting mostly of fables and
fragments, but the delicience cannot be holpen, for antiquity is like FAME,
Caput inter mtbila condit, her head is muffled from our sight" (" Two Books
of the Advancement," j). 92, "Wright).

TO BACON'S WRITINGS. 321

defined and Avithout outline. Bacon continues : " That in the
day time she sitteth in a watch-tower, aiul flyeth most hy night."
This implies an active armed defence and look-out, joined to
secrecy and mystery. The Rosicrucian publications were all
issued anonymously, and left the public in the dark as to their'
real author, or the real source from whence they came. Bacon
continues: "And that she is a terror to great cities." In 1623,
the date of the plays (first Folio), there was a meeting of thirty-
six members of the Eosicrucians'^in Paris, and the reader will
find in " De Quincey's " Essay, how the city was thrown into
uproar and consternation, by certain placards attached to the
walls.

The Raven.

Bacon writes : " Neither is there such a sin against the Person
of the Holy Ghost (if one should take it literally) as instead of
the likeness of a Dove, to bring him down in the likeness of a
Vulture or Raven ; nor such a scandal to the Church, as out of
the bark of Saint Peter to set forth the flag of a barge of Pirates
and Assassins " ("Of Unity in Religion ").

Compare the Bore and Putven in this passage from the
" Chymical Marriage of Christian Eosencreutz" ("The Second
Day," p. 109, Waite's "Real History of the Rosici-ucians ").
" I was so perplexed that, for great weariness, hunger and thirst
seized me, whereupon I drew out my bread, cut a slice of it,
which a snow-white dove, of whom 1 Avas not aware, sitting upon
the tree espied, and therewith came down, betaking herself
very familiarly with, me, to whom I willingly imparted my food,
which she received, and with her prettiness did again a little
refresh me. But as soon as her enemy, a most black Raven,
perceived it, he straight darted down upon the dove, and taking
no notice of me, would needs force away her meat, who could
not otherwise guard herself but by flight. Whereupon, both

X

32 2 R OSICR UCIA N PARALLELS

together flew toward the South, at which I was so hugely
incensed and grieved, that Avithout thinking, I made haste
after the filthy Eaven, and so, against my "\nll, ran into one
of the fore-mentioned ways a whole field's length. The Raven
l)eing thus chased away, and the Dove delivered, I first ob-
served what I had inconsiderately done, and that I was already
entered into a way, from which, under peril of punishment,
I durst not retire, and though I had still wherewith to comfort
myself, yet that which was worst of all was, that I had left
my bag and bread at the Tree, and could never retrieve them,
for as soon as I turned mj'self about, a contrary wind Avas so
strong against me that it was ready to fell me, but if 1 went
forward, I perceived no hindrance, wherefore I patiently took
up my cross, got upon my feet, and resolved I Avould use my
utmost endeavour to get to my journey's end before night.
Now, although many apparent bye-ways showed themselves,
I still proceeded with my compass, and would not budge one
step from the meridian line. Howbeit, the way was oftentimes
so rugged that I was in no little doubt of it. I constantly
thought upon the Dove and Raven, and yet could not search out
the meaning, until upon a high hill afar off I espyed a stately
Portal, to which, not regarding that it was distant from the way
I was in, I hasted, because the sun had already hid himself under
the hills, and I could elsewhere see no abiding place, which I
verily ascribe only to God, Who might have permitted me to go
forward, and withheld my eyes that so I might have gazed beside
this gate, to which I now made mighty haste, and reached it by
so much daylight as to take a competent view of it. It was
an exceeding Royal, beautiful Portal, whereon were carved a
multitude of most noble figures and devices, every one of
which (as I afterwards learned) had its peculiar signification.
Above was fixed a pretty large Tablet, with these words,
' Procul hinc procul He profani,' and more that I was forbidden to
relate."

This allegory is so transparent that it needs little apology for

TO BACON'S WRITINGS. 323

interpretation. The worxls in Latin, " Pvoml hinc pvcul ite pro-
fani" are bnt a transcript of Virgil's

Procxil, 0 ! pi'ocul estc, profani,
Conclamat vates, totoiiue absistite loco.

(Book VI., 258, 259, ".Eiieid.")

In the notes to " Anthon's Virgil" by Metcalfe we read, " Procul,
0 / 2^>'ocuJ, &c. This was the solemn preamble with which the
celebration of the Sacred Mysteries used to be ushered in, the
form of expression in Gi^eek being zxdg, sxag, Isri ^i^rfkoi " (p. 476).
Warburton says : " The procul, 0 procul este profani ! of the
Sybil is a literal transition of the formula used by the mysta-
gogue at the opening of the Mysteries " (" Diving Legation," p.
270). I have in my possession a copy of Khunrath's " Amphi-
theatrum Sapiential yEternae." It contains a curious number of
symbolical Rosicrucian charts. A remarkable one depicts the
portals of a gigantic subterranean passage, and upon a stone
over the gateway are the words, " Procul hinc Aheste Profani ! " i.e.,
"From hence depart ye j)rofane (uninitiated) ones!" This
proves to anyone conversant with this subject, the Mysteries —
and probably the Eleusinian Mysteries (Virgil's Sixth Book) —
were implied behind these words. It is not difficult to see in
the secrecy and brotherhood of societies, like the Rosicrucians,
the only safety from the persecution of the Eaven, or Papal
power, existed.

Weapon-Salve.

Bacon Avrites : " It is constantly received and avouched that the
anointing of the weapon that maketh the wound will heal the wound
itself " * (Century x., 998, " Natural History ").

* " We smile at the sijinpat.hy of ' the weapon-salve ; ' but we must not for-
get that this occult ]>ower was the received philosophy of the days of our
Rosicrusian. Who has not heard of 'the sympatlietic powder ' of Sir Kenelm
Digby, by which the bloody garter of James How»ll was cured, and conse-
quently its pleasant owner, without his own knowledge ? or of the ' sympa-

324 ROSICRUCIAN PARALLELS

A curious tract was Avritten by Fludd in reply to one Foster,
who had declared, in a book attacking Fludd, that to " cure hj
applyiiuj the salve to the weapon is magical and unlawful." The title
of this book was, " A Sponge to Avipe away the Weapon-salve."
Fludd replied by, " The Squeezing of Parson Foster's Sponge,"
1631, 4to. (It is also found bound up with the " Philosophia
Moysaica," published 1638, Goudse.) Fludd undertakes in this
reply to answer in the affirmative this question, "An cui-atio
vulnerum praestita per unguentum armarium veneficium sit et
illicita?" Bacon continues: "In this experiment, upon the
relation of men of credit (though myself as yet am not fully in-
clined to believe it), you shall note the points following. First,
the ointment, wherewith this is done, is made of divers ingredi-
ents, whereof the strangest and hardest to come by, are the moss
upon the skull of a dead man unhuried ; and the fats of a boar
and a bear, killed in the act of generation. These two last I
could easily suspect to be prescribed as a starting hole ; that if
the experiment proved not, it might be pretended, that the beasts
were not killed in the due time ; for as for the moss, it is certain
there is a great quantity of it in Ireland, upon slain bodies laid on heaps
unhuried. The other ingredients are, the bloodstone in powder and
some other things, which seem to have a virtue to stanch blood ;
as also the moss hath. And the description of the whole oint-
ment is to be found in the chemical dispensatory of Crollius.
Secondly, the same kind of ointment applied to the hurt itself
worketh not the effect, but only applied to the weapon. Thirdly,
(which I like well), they do not observe the confecting of the
ointment under any certain constellation, which commonly is the
excuse of magical medicines, when they fail tliat they were not

tlietic needles' of the gi'eat author of 'Vulgar Errors,' by which, though
somewhat perplexed, he concluded that two lovers might correspond invisibly ?
and, above all o</(crs, the warts of the illustrious Vcrulam, by sympathy with
the lard which had rubbed them, wasting away as the lard rotted when nailed
on the chamber window ? Lord Bacon acquaints us that ' It is constantly
received and avouched, that the anointing of the weapon that maketh the wound
will heal the wound itself " (D'Israeli's "Amenities of Litcratm-e ").

TO BACON'S WRITINGS. 325

made under a fit figure of heaven. Fourthly, it may be applied
to the weapon, though the party hurt be at a great dis-
tance," &c. Is Bacon laughing at us ? It hardly seems so. He
concludes: "Lastly, it ^vill cure a beast as well as a man;
which I like well, 1:)ecause it subjecteth the matter to an easy
trial."

The fact Bacon condescends to record or discuss such a sul)ject
at all is astonishing in the face of his denunciations elsewhere of
impostures and quackery. He evidently was studying the
Rosicrucians, for Crollius, as well as Fludd, was a member of the
fraternity. Rawley concludes his preface thus : " I will conclude
with an usual speech of his Lordship's, that this work of his
Natural History is the world as God made it, and not as men
have made it,— for thai it hath nothing of imagination " This is an
astounding assertion, seeing it is full of extraordinary marvels —
more or less of a Rosicrucian or Alchemical nature. It is my
sincere conviction that Bacon's "Natural History," is an imitation
of Solomon's work upon trees and plants, he mentions in the
" New Atlantis." It is therefore a Rosicrucian " Book of Nature "
par excellence, and the fact it is always to be found bound up
with and was published with the " New Atlantis," or " Land of
the Rosicrucians," goes a long Avay tOAvards endorsing this theory.
The title-page engi'aving is thoroughly Masonic, and in touch
\nth the Creation of Light (Genesis), with the tAvo pillars of the
Lodge — Jachiz and Boaz.

In one of Robert Fludd's Avorks ("De Macrocosmi Historia")
he gives a chart of Nature evidently taken from Antiquity. It
is circular, consisting of concentric circles representing the nine
spheres, the animal, vegetable, and mineral kingdoms, with the
globe of the world for centre, Avith an ape seated upon it. The
ape is held by a chain attached to the Avrist, the other end being
held by an immense female figui-e representing Natiu:-e. The
woman's right AA^ist is also bound by a chain to the throne of
the Almighty. This, of course, is an emblem of the chain of
natural causes, or of natural km descending from God to Nature,

3 2 6 J^OSICR UCIAN PARALLELS

and from Xature to Man. About the figure of tlie monkey are

the words —

L'homme est le singe de la nature.

This is indeed the Darwin theory Avith a vengeance !

But man, proud man,
Drest in a little brief authority,
Most ignorant of what's he most assured,
His glassy essence like an angry ape
Plaj's such fantastic tricks before high heaven
As make the angels weep ; who with our spleen
"Would all themselves laugh mortal.

("Measure for Measure," act ii. sc. 2.)

" It is true that the Ape is a merry and bold beast. And that
the same heart likeAvise of an Ape, applied to the neck or head,
helpeth the wit, and is good for the Fulliiuj sickness (" Sylva
Sylvarum," Cent. x. 978).

This is very curious, because we might feel inclined to believe
Bacon is not serious when he makes these assertions, and only
alluding to them in a spirit of irony.

DTsraeli writes : — " This Rosacrusian philosopher seeks for man
in nature herself, and watches that creative power in her little
mortal miniatures. In his Mosaic philosophy, founded on the first
chapter of Genesis, our seer, standing in the midst of Chaos, sepa-
rates the three principles of the creation : the palpable darkness —
the movement of the waters— rt^ length the diiine light ! The cor-
poreity of angels and devils is distinguished on the principle of
ranim et densum, thin or thick. Angelic beings, through their
transparency, reflect the luminous Creator; but, externally formed
of the most spiritual part of water or air, by contracting their
vaporous subtilty, may "visibly and organically talk ^vith man."
The devils are of a heavy gross air ; so Satan, the apostle called
" the prince of air;" but in touch they are excessive cold, because
the spirit by which they live — as this philosopher proceeds to
demonstrate — drawn and contracted into the centre, the circum-
ference of dilated air remains icy cold. From angels and demons,
the Rosacrusian would approach even to the Divinity ; calculating
the infinity by his geometry, he reveals the nature of the Divine

TO BACON'S WRITINGS. 327

Being, as 'a pure iitnnad, includiiKj in ifseJf all numbers' A para-
doxical expression, lying more in the words than the idea, which
called down an anathema on the impiety of our Theosophist, for
ascribing 'composition unto God.' The occult philosopher
warded off this perilous stroke. ' If I have said that God is in
composition, I mean it not as a part compounding, but as the
sole compounder, in the apostolic style, " He is over all, and in
all." ' He detects the origin of evil* in the union of the sexes; the sensual
organs of the mother of mankind were first opened hij the fruit which
blasted the future human race. He broods over the mystery of life
— production and corruption— regeneration and resurrection !
On the lighter topics of mortal studies he displays ingenious con-
ceptions. The title of one of his treatises is ' De Naturae Simla,'
01' 'The Ape of Nature,' — that is, Art/ a single image, hut a
fertile principle " (D'Israeli's " Amenities of Literature," Fludd).

The Chain of Nature.

" The chain of Nature hath its highest and last link fastened
unto the foot of Jupiter's chair in heaven, as the lower is fixed on
the earth " (To the Judicious and Discreet Eeader. " Mosaicall
Philosophy," Eobert Fludd, 1669).

Compare Bacon : " Nor need we wonder if the horns of Pan

* The same view taken in the Sonnets : —

The expense of spii'it in a waste of shame

Is hist in action ; and till action, lust

Is perjured, murderous, bloody, full of blame,

Savage, extreme, rude, cruel, not to trust,

Enjoy'd no sooner but despised straight,

Past reason hunted, and no sooner had

Past reason hated, as a swallow'd bait

On purpose laid to make the taker mad ;

Mad in pursuit and in possession so ;

Had, having, and in rpiest to have, extreme ;

A bliss in proof, and proved, a very woe ;

Before, a joy proposed ; behind, a dream.

All this the world well knows ; yet none knows well

To shun the lieaven that leads men to this hell. (Sonnet cxxix.)

328 R OSICR UCIAN PARALLELS

reach even to the heavens, seeing that the transcendentals of
nature, or universal ideas, do in a manner reach up to divinity.
And hence the famous chain of Homer (that is, the chain of
natiu"al causes),- was said to be fastened to the foot of Jvjnter's
throne" (Book II., "De Augmentis," vol. iv., p. 322. "Phil.
Wks.," E. & S.).

Again : " Give unto faith the things Avhich are faith's. For
the heathen themselves concede as much in that excellent and
divine fable of the gold.en chain; namely, that men and gods
were not able to draw Jupiter down to the earth, but contrari-
wise, Jupiter was able to draw them up to heaven"* {Ih.,
P- 342).

Pan.

" Examinemus diligenter fabulas poetarum et ingentia arcana
sub iis inveniemus. Cur Pan (per quem universa natura signi-
ficatur) ex 7 syringibus seu calamis fistulam composuit, per
quam harmoniam dulcem edidit, nisi quia Spiritus intellectualis,
qui movet coelos, facit musicam correspondentem in his inferiori-
l)us. Nam per coinpositione ex 7 fistulis significatur congregatio
^eptem orhium planetar^im et mirahili ipsorum harmonia in Ccelo
ct in terris, hoc est, ubicunque natura ilia universalis so extendit "
("De Nature Arcanis," p. 180, "Tractatus Apol.," 1G17).

If we compare the above passage by Fludd with Bacon's fable
of Pan, which he gives in the second book of the "De Augmentis"
(p. 115, "Advancement," 1640), as one of the fables of the Poets,
we find Bacon terming Pan the universe, and giving the same
explanation of his pipe of seven reeds — the syrinx — in connection
mth the seven Planets — as Fludd : " The two engines which
Pan bears in his hands, do point the one at harmony, the other
at Empire; for the pipe of seven reeds doth evidently demon-
strate the consent and harmony or discordant concord of Nature,

* "This visible and invisible fellowship of Nature is that golden chahi so
much commended, this is the marriage of heaven and riches, these are Plato's
rings," &c. (p. 31, "Philosophy Reformed." Crollius, 16.^)7).

TO BACON'S WRITINGS. 329

or manifest expiations in Nature, which is caused by the motion
of the seven wand'ring stars, for there are no other errors or
manifest expiations in heaven save those of the seven Planets." *
Bacon writes : "Pan (ut et nomeu ipsum etiam sonat) Universum,
sive universitatem Rerum, repra?sentat et proponit " (Lib. II.,
p. 522, "De Augmentis"). The reader will perceive how exactly
Bacon repeats Fludd's ideas.

"In this universal subject they found the natures of all par-
ticulars, and this is signified to us by that maxim : ' Qui Proteum
novit, adeat Pana ' — ' He who is familiar with Proteus is on the
threshold of the knoAvledge of Pan.' This Pan is their Chaos, or
j\[crcurii, which expounds Proteus, namely, the particular crea-
tures, commonly called individuals ; for Pan transforms himself
into a Proteus, that is into all varieties of species, into animals,
vegetables, and minerals ; for out of the Unircrsal Nature, or first
matter, all these are made, and Pan hath their properties in him-
self " (" Coelum Terrse," p. 146, Vaughan, "Waite's edition).

Compare Bacon's "Fable of Pan" as Universal Nature and
Chaos : " Pan, as the very name imports, represents, or layeth
open the ivorld of things. Concerning his original there are only
two opinions that go for current. For either he came of Mercury,
that is, the Word of God, which the Holy Scriptures without all
controversy affirm ; and the Philosophers such as were the more
divine saw ; or else from the confused seeds of things. For some of the
Philosophers held that the seeds and principles of Natiu'e were
even in the substance infinite, hence the opinion of similar parts
primordial was brought in, which Anaxagoras either invented or
celebrated" (Book II., "Advancement of Learning," }). Ill,
1G40).

Of Proteus Bacon writes, under the title, " Proteus or Matter":
" The sense of this fable relates, it would seem, to the secrets of
nature and the conditions of matter. For under the person of
Proteus, Matter — the most ancient of all things, next to God —

* This is a proof of Bacon's cabalistic tendencies.

33<^ ROSICRUCIAN PARALLELS

is meant to be represented. . . . And here the story is complete,
as regards Proteus free and at large Avith his herd. For the
universe with its several species according to their ordinary frame
and structure, is merely the face of matter unconstrained and at
liberty, Avith its flock of materiate creatures. Nevertheless if
any skilful Servant of Nature shall bring force to bear on matter,
and shall vex it and drive it to extremities as with the purpose of
reducing it to nothing, then will matter (since annihilation or true
destruction is not possible except by the omnipotence of God)
finding itself in these straits, turn and transform itself into strange
shapes, passing from one change to another till it has gone
through the whole circle and finished the period ; when, if the
force be continued, it returns at last to itself" ("Wisdom of the
Ancients ").

Orpheus.

"So to sing or to play that instead of stony rocks you could
draw j^earls, instead of wild beasts spirits, and instead of Pluto
you could soften the mighty princes of the world " (" Confessio
Fraternitatis," 1615, jj. 89, Waite's "Real History of the Rosi-
crucians ").

" How indeed was that wonderful philosophical music of
Orpheus created, after whose be^ntching songs even the stones
and rocks danced ?" (K. Fludd, p. 112, " Tractatus ApoL," 1617).

Compare Bacon's " Orpheus, or Philosophy" (" Wisdom of the
Ancients," 1617).

" So great was the power and alluring force of this harmony
that he drew the woods and moved the very stones to come and
place themselves in an orderly and decent fashion about him."

Tlierefore the poet
Did feign tliat Oi'iilieus drew trees, stones, and floods ;
Since nought so stockish, hard and full of rage,
But music for a time doth cliange his nature.

(" Merchant of Venice," act vi. )

TO BACON'S WRITINGS. 331

Strife and Friendship.

" The author therefore concludeth upon these grounds, that it
is but just and reasonable, to consent unto the opinions of the
two notable and famous philosophers Heraclitus and Empedocles
touching this point, whereof the first hath exposed it as an
infallible maxim, Qxiod omnia fiant per litem et amicitiam ; That all
things are made and composed of Strife and Friendship, that is to \
say, of hatred and love. The last hath pronounced it for an oracle
of truth, Quod ex qiiatuor elementis, et ex amicitia et lite composita sit
animxt; that the soul is composed of four elements, and of peace
or concord, and contention or discord " (" Mosaicall Philosophy," ,
p. 131, Robert Fludd, 1659).

Bacon writes : " Strife and Friendship in Nature are the spurs of
Motions and the Keys of TForlcs" (p. 203, vol. v., Wks., E. and S.). '
"In the sixty-third aphorism of the First Book of the 'Novum
Organum,' Bacon mentions very approvingly the philosophers of
antiquity who taught this philosophy of opposites or contraries.
The strife and friendship of Empedocles, Heraclitus' doctrine
how bodies are resolved into the different nature of fire"
(Spedding).

Compare Sonnet 35 —

Such civil war is in my Love ami Hate,

Tliat I an accessory needs must be

To that sweet thief which sourly robs from me.

D'Israeli, describing Fludd's philosophy, writes : " Man exists
in the perpetual opposition of sympathies and antipathies; and the
Cabalist in the human frame beheld the contests of spirits,
benevolent or malign, trooping on the four viewless winds* which
were to be submitted to his occult potentiality " (" Amenities of
Literature," 645).

The enormous part Sympathy and Antipathy play in Bacon's
philosophy may be diligently found in his " Natural History."

* The Witches in "Macbeth" are quite in keeping with this idea — per-
sonified emblems of the malign and spiritual in Macljeth's character — the
grey phantoms of his own soul beckoning him on to a bloody career of crime.

332 ROSICRUCIAN PARALLELS

" There be many things that work upon the spirit of man hy
secret Sympathy and Antipathy" (Cent, x., p. 249, Exp. 960).
Again : " There are many ancient and received traditions and
observations touching the Sympathy and Antipathy of Plants "
(p. 119, Cent. V.) See the "Sympathy and Antipathy" of
Sounds. " All concm-ds and discords of music are (no doubt)
sympathies and antipathies of sounds" (Exp. 278, p. 72, Cent, iii.,
" Natural History "). " The experiment of sympathy may be
transferred from instruments of strings to other instruments of
sounds" (Exp. 281, lb.).

The Giving of Names.

"That it was not that pure and primitive knowledge of
nature, by the light whereof nwn did give names to other creatures
in Paradise," &c. (Lib. I, " De Augmentis ").

" For behold it was not that pure light of natural knowledge,
whereby man in Paradise was able to give unto every living creature
a name according * to his propriety, which gave occasion to the
fall," &c., &c. (" Of the Interpretation of Nature," p. 219, vol iii.,
"Phil. Wks.,"E. andS.).

Compare the Preface to the "Fama Fraternitatis," 1614.

"It is addressed to ' the wise and understanding reader.'

" ' Wisdome (sayeth Solomon) is a treasure unto men that never
faileth, for she is the breth of the power of God and an inherence
flowing from the glory of the Almighty ; she is the brightness of
the everlasting light, the unspotted mirror of the power of God,
and the image of His goodness. She teacheth civility with
righteousness and strength, she knoweth things of old, and con-

* " Quselibet ergo creatura, in creatione sua signacula lial)ct (|uil)us vita in
ea iiiHcribitur, et cujus actione inovetur, crescit et miiltiplicatur, eorporisque
ejus substantia et figura ab alia creatura differt. Horum (ini|uaui) siguacul-
orum eognitioue Adamus cuilibet rei creata; uomen propriuni attribuit, et
earuni proprietates tarn occultas quam luanifestas iude depronisit" ("Tract.
Apol. De Characteribus Mysticis," p. 44, Pars I. Fludd, 1617).

TO BACON'S WRITINGS. 333

jectureth aright what is to come \ she knowcth the subtleties of
speaches and can expound darke sentences ; she foreseeth signes
and wonders, with the advent of seasons and times. With this
treasure was our first father Adam before his fall fully indued ;
hence it doth appear that after God had Ijrought before him all
the creatures of the field and the fowls under the heavens, he
gave to ecerijone of them their proper name, accordinge to their Nature "
(Appendix, Waite's " Keal History of the Rosicrucians ").

Dr Abbott writes : "So important were names, the right
names, indicating the essential natures of the things named, that
to Bacon there seemed a natural connection between Adam the
namer, and Adam the ruler of creatures. When fallen man
should be restored to his pristine blessedness, he Avould regain
the power of ruling, by regaining the i^ower of naming :
" Whensoever he shall he able to call the creatures by their names,
he shall again comrmnd them" ("Bacon as a Philosopher," LXXL,
Essays).

" But if things were well weighed, and this cloud of tradition
removed, we should quickly find that God is more ready to give
than we are to receive, for He made man (as it were) for His
playfellow, that He might survey and examine His works "
(" Anthroposophia Theomagica," p. 32, Thomas Vaughan, Waite's
edition).

Compare Bacon : — " The glory of God is to conceal a thino-,
but the glory of the king is to find it out ; as if, according to the
innocent play of children, the Divine Majesty took delight to
hide His works to the end to have them found out ; and as if
kings could not oljtain a greater honour than to be God's playfellows
ill that game" (p. 45, Lib. I., "Advancement of Learning," 1640).

"Thou dost, perhaps, desire to know where they are at this
present ; believe it they have one common sepulchre, what vjas
once their mother is now their tomb. All things return to that
place from whence they came, and that my place is earth. If

334 ROSICRUCIAN PARALLELS

thou hast but leisure run over the Alphahet of Nature, examine
every letter, I mean every particular creature in her hook. What
becomes of her grass, her coin, her herbs, her flowers'? True
it is both man and beast do use them, but this only by the way,
for they rest not till they come to earth again " (" Coelum Terrse ;
or, the Magician's Heavenly Chaos," Thomas Yaughan, p. 128,
Waite).

Compare : " Men seek truth in their own little world, and not
in the gi-eat common world, for they disdain the Alphohet of
Nature and Fiimer Book * of the Di\ane works, which if they did
not they might perchance by degrees, and leisure after the
knowledge of simple letters and spelling of syllables, come at last
to read perfectly the text and volume of the creatures" ("Advance-
ment of Learning," p. 37, 1640).

Compare :—

Finds tongues in trees, hooks in the running brooks,
Sermons in stones, and good in everything.

("As You Like It.")

Foundations.

In the great " Confessio Fraternitatis E. C. ad Eruditos
Europ^e " of 1615, we read :

"Now concerning the first part, Ave hold that the meditations
of our Christian father on all subjects which from the creation of
the world have been invented, brought forth, and propagated by
human ingenuity, through God's revelation, or through the service
of Angels or spirits, or through the sagacity of understanding, or
through the experience of long observation, are so great, that if
all books should perish, and by God's almighty suff'erance all
writings and all learning should be lost, yet posterity will be able
thereby to lay a new foundation of sciences, and to erect a new citadel
of truth" (Waite's "Real History of the Rosier ucians," 89).

* " I had special and private converse with learned men, a thing most
long'd for by a physician that desireth chiefly to turn over the BOOK OF
NATURE" ("Philosophy Reformed," Osw. Crollius, p. 222, 1657).

TO BACON'S WRITINGS. 335

This is such thoroughly Baconian Umguage we are surprised
it has not attracted attention before. For example, Bacon
writes : " This one way remaineth that the Inisiness be wholly
re-attempted with better preparations, and that there Ije through-
out an Indaumtion of sciences ami arts, and of all human learning
raised from solid foundations " (Francis Verulum consulted thus,
&c., "Advancement," 1640). We find in this "Confession"
the Rosicrucians holding out to humanity exactly the same
promise of conquest over Natm-e, as Bacon does. " On which
work these profits Avill follow, that all those goods which Nature
hath dispersed in every part of the earth shall at one time and
clfogether be given yo^i, tanquam in centro solis et lunce " (" Confessio
Fraternitatis," 1615, ch. xiii., p. 97, Waite). This is what the
entire Baconian philosophy is everlastingly j^romising and
holding forth — that is, man's dominion and power over all
thinu's.

Nil nisi Parvulus.

One of the Rosicrucian doctrines concerning Natural discovery
was that man must become first as a little child, submitting him-
self to be taught, and in Thomas Vaughan's " Lumen de Lumine,"
we find a pictm-e of a little child, seated in an underground
cave or vault, playing with pearls, and guarding a treasm^e "with
the motto, " Nil nisi parvulus." Bacon repeats this idea thus :
" All these idols are solemnly and for ever to be renounced, and
the understanding must be thoroughly cleared and purged of
them ; for the kingdom of man, which is founded in the sciences,
cannot be entered otherA\ase than the kingdom of God — that is,
in the condition of a little child." " Let men learn this, and be-
coming children again, and infants, not scorn to take A B C"*
(" Exp. History ").

* "Men seek truth in their own little world, and not in the great common
world, for they disdain tJtc Aljihahet of Nature, and Primer Book of the
Divine works" ("Advancement of Learning," p. 17, 1640).

336 ROSICRUCIAN PARALLELS

Seals.

Another favourite simile of the Rosicrucians is the Platonic
metaphor to express the participation of idea ^Wth matter, as
seal and impress or print. Plato uses this expression Avith regard
to the stamp of a die or seal upon wax. We find Jacob Bcehmen
working out this idea under the title " Signatura rerum."
Bacon writes : " Certain it is that Veritas and Bonitas differ, but
as the seal and the print." In the Third Book of the "De Aug-
mentis": "Neither are all these whereof we have spoken and
others of like nature mere similitudes, as men of narrow observa-
tion may perchance conceive, but one and the very same foot-
steps and seals of nature, printed upon several subjects or matters."
This image is conspicuous also in the plays and sonnets.*

She carved thee for her seal, and meant tliereby

Thou shonldst print more, nor let that copy die. (Sonnet xi. ).

This is prominent in the preface by Wats to Prince Charles,
prefacing his translation of the " De Augmentis " : " Yet with
great applause he acted both these high parts of the greatest
scholar and the greatest statesman of his time : and so quit him-
self in both, as one and the same person, in title and merit,
became Lord Keeper of the Great Seal of England, and of the
Great Seal of Nature J both at once, Avhich is a mystery beyond the
comprehension of his own times, and a miracle requires a gi^eat
measure of faith in Posterity to believe it." Bacon writes at the
termination of his Distribution Preface : " For God defend that

* The empress sends it thee thy stamp, thy seal.

(" Titus Andronicns," activ. sc. 2).

Bffhmen borrowed from Fhidd's works entirely.

t Cam panella writes : "Hie autem modus varius nascitur ex mistura ac
castigatione contrariorum actiones adversas edentibus, quibus Deus Benedictus
donavit agentes causas, ut instrunienta essent ad imprimendum in materia
varios Ides^ prima; modos : quo in cunctis rebus ejus Bonitas elucescat. C^uod
forte sol non intelligit neque tellus. Sed ille solem ignemque facere cupit :
hiec vero terram. Itaque debilitantur, ac res producunt proinde mistas,
formatas primre Idea; figuris, cujus organa sunt 2n'imaque sigilla" ("De Sensu
Kcruni," p. 3, 1620).

TO BACON'S WRITINGS. 337

Ave should publish the airy dreams of our own fancy for the real
ideas of the world. But rather may he be so graciously jiro-
pitious unto us that we may Amte the Apocalypse and true
A'ision 0/ the iinjjremons and signets of the Creator upon the
creature "(p. 38, 1640, "Advancement").

"But certainly we set the stamps and seals* of our own images
upon God's creatures" ("Exp. History").

It is Avell worthy attention the Rosicrucians jDrofessed (or
rather furnish evidence in their writings) knowledge which in
these days we should call Masonic. It seems highly probable the
jMysteries (particularly the Sixth Book of Virgil as an exponent
of those called by Antiquity the Eleusinian) formed one source
of their hermetic knowledge. Khunrath gives as title-page en-
graA-ing to his " Amphitheatrum Sapiential vEternae," a portrait of
two pillars (after the exact style of Bacon's title-page engraving,
1640, "Advancement"), sui'mounted Avith Sun and Moon, in
evidently Masonic symbolism. Upon another engraving we find
pictiu-ed the entrance to a huge subterranean passage, with the
words from the Mysteries attached, " Procul, Procul este profanos."
These Avords are to be refound in the " Chymical Marriage of
Christian Rosy cross," and as both these Avorks are perfect ex-
amples of Rosicrucian literature, there can be little doubt, pro-
found acquaintanceship Avith the Mysteries of antiquity Avas one
of the secrets of the Society. Noav it is very curious to find
Bacon evidently possessed and saturated Avith this sort of know-
ledge, Avhich has to a large extent entered into the style in Avhich
the Prefaces of the Instauration are penned.

Mr Waite Avi'ites : "In the third place, the Rosicrucian mani-
festoes contain the doctrine of the signatura rerum, Avhich again is
of Paracelsian origin. This is the ' magical AAa^iting ' referred

* ' ' These cliaracters and letters, as God hath here and there incorporated
them in the Sacred Scriptures, so hath He imprinted them most manifestly on
the wo7iderful work of creation, on the heavens, the earth, aiul on all beasts so
that as the mathematician predicts eclipses, so we pi-edict the obscurations
of the Church, and how long they shall last " (" Confession of the Rosicrucian
Fraternity ").

Y

338 ROSICRUCIAN PARALLELS

to in the ' Fama,' and the mystic characters of that 'Book of

Nature ' Avhich, according to the ' Confessio,' stands open ' for

all eyes,' but ' can be read or understood by only a very few.'

These characters are the seal of God imprinted ' on the wonderful

work of creation, on the heavens, the earth, and on all beasts.'

This ' signature of tlurujs ' is described by Paracelsus as ' a

certain organic vital activity,' which is frequently ' expressed

even in the exterior form of things ; and by observing that form

we may learn something in regard to their interior qualities,

even without using our interior sight. We see that the internal

character of a man is often expressed in his exterior appearance,

even in the manner of his walking and in the sound of his voice.

Likewise the hidden character of things is to a certain extent

expressed in their outward forms. As long as man remained in

a natural state, he recognised the signatures of things and knew

their true character ; but the more he diverged from the path of

Nature, and the more his mind became captivated by illusive

external appearances, the more this power became lost.' The

same doctrine is developed by the most distinguished disciple of

Paracelsus, the Kentish Rosicrucian, Robert Fludd. ' There are

other invisible writings, secretly impressed on the leaves of

Nature's book, which are not to be read or comprehended save

with the eyes of understanding, being traced by the Spirit of the

living God on the hidden fleshly tablets of our own hearts. . . .

These internal and spiritual characters, constituting the interior

writing, may also to the bodily eyes be the cause and origin of

the things which do appear.' ' It is manifest,' he also remarks,

' that those vivific letters and characters impressed on the Bible

and on the great Book of Nature,'* and which we call arcane,

because they are understood only by the few, are one thing, and

that the dead, destroying letters of the same books, whose cortices

* Respuunt eniiii i|nasi Abecedarium Natura?, PiiinuiiKjue in Operibns
(livinis tyrocinium ; (luod si iion facereiit, potuisseiit fortasse gradatim et
sensim, post literas simplices et deiiiceps syllabas, ad Textum ct Volumen
ipsum crcaUcrarum ox])edite Icgendum asccndere (Lil). I., ]>. 21, " De Aiig-
mentis," 1638).

TO BACON'S WRITINGS. 339

contain the living and spiritual characters, are^another" (Waitc's
" Real History of the liosicrucians," p. 202).

Compare what Dr Abbott ^\Tites of " Bacon as a Philosopher "
(p. 84, Introduction, "Essays"): "The similarity or analogy
between different sciences is, according to Bacon, not accidental ;
it is as natural and as inevitable as the resemblance between
the rippling surface of the sea, the ripple-marked clouds in the
sky, the rippling lines on the sea-sand, and the hilly ripples
of a sea-sha])e(l undulating land — all of which are but Nature's
footprints as she treads in one fashion on her various elements :
for tlicm are not only similitudes, as men of narrow observation iimy
conceive them to he, but the same footsteps of nature, treading or pintiny
upo7i several siibjects or matters."

"These characters and letters, as God hath here and there
incorporated them in the Sacred Scriptures, so hath He imprinted
them most manifestly on the wonderful work of creation, on the heavens,
the earth, and on all beasts, so that as the mathematicians predict
eclipses, so we prognosticate the obscurations of the Chui-ch, and
how long they shall last" ("Confessio Fraternitatis," 1615, p.
94, Waite).

Magnalia, or Marvels.

Amongst the chief characteristics of the Rosicrucian pretensions
was the claim to cure diseases. " In this, as well as in many
other respects, they appear to be followers of Paracelsus, whom
they profess to revere as a messenger of the divinity. Like him,
they pretend to cui'e all diseases, thmugh faitli and the ptower of ike
imagination, to heal the most mortal disorders by a touch, or even
by simply looking at the patient " (" Thaumaturgia," p. 359,
1835).

Compare these Rosicrucian ends proposed by Bacon, — this
table being always found at the end or following " The New
Atlantis " (or " Land of the Rosicrucian s," according to John
Heydon) : —

340 ROSICRUCIAN PARALLELS

'■'■ Magnalia 7iaturce prcecipue quoad usus humcuios."*

The Prolongation of Life.

The Restitution of Youth in some Degree.

The Retardation of Age.

The Curing of Diseases counted Incurable.

The Mitigation of Pain.

More easy and less loathsome Purgings.

The increasing of Strength and Activity.

The increasing of ability to suffer Torture or Pain."

("SylvaSyl varum.")

The word "Magnalia" is borrowed from Paracelsus, and is
another proof of Rosicrucian connection. The works of Paracelsus
are described as found in Christian Rosy Cross' tomb or vault.

Bailey wintes of the Rosicrucians : "They pretended to protract
the period of human life by means of certain nostrums, and even
to restore, youth. They pretended to know all things. They are
also called the Invisible Brothers, because they have made no
appearance, but have kept themselves vicog. for several years"
(Bailey, "Did. in voce"). Now it is very curious to find Bacon
setting out certain claims to protract the period of human life,
and even "to restore youth in some degree," in unmistakable
language.

With regard to Bacon's doctrine of Spirits, w-hich plays such a
prominent part in his " History of Life and Death," and else-
where, we find Professor Fowler Avi-iting: "It may be remarked
that, though Bacon's account of 'Spirit' does not seem to be
taken directly, at least without considerable modifioations, from

* This page is to be found at the end of Bacon's "New Atlantis," and
curiously carries the numbers 35, 36 as paging, these being the catalogue
play number, and full number of plays in the 1623 Folio, " Troilus and
Cressida" being omitted from catalogue (" Sylva Sylvarum," 1651).

Spedding writes: — "This page follows in Neio Atlantis in the original
edition and concludes the volume. "

The reader will see, that in connecting these strictly Rosicrucian jnxtensions
vHth the ^^ New Atlantis," we have "proof that John Hcydon's ''Land of the
Rosicrucians" is really and not fancifully Bacons " Atlantis."

TO BACON'S WRITINGS. 341

Paracelsus, there is much in common between the speculations of
the two writers on this subject. 1 have not, however, thought
it Avorth while to point this out in detail."

The curing of diseases counted Incurahlc.

Compare the King in "All's Well that Ends Well," act. ii.
sc. 3 :—

Lqfen. To be leliiKjuiHlit of the Artists.
Par. So I say both of Galen and Paracelsus.
Laf. Of all the learned and authentic fellows.
Laf. TJuit gave him out Incurable.

The Lion's Whp:lp.

It is evident the Kosicrucians, from the sixth chapter of their
" Confession " (1615), looked to some divine event connected with
the '''Lion of the Tribe of Jiiduh." "But to the false and to impos-
tors, and to those who seek other things then wisdom, we witness
by these presents publikely, we cannot be betrayed unto them to
our hurt, nor be knoAvn to them without the will of God, but
they shall certainly be partakers of that terrible commination
spoken of in our Faraa, and their impious designs shall fall back
upon their own heads, while our treasures shall remain un-
touched, till the Lion shall arise and exact them as his right,
receive and imploy them for the establishment of his kingdom "
(ch. iv., p. 92, Waite).

Bacon writes : " The blessing of Judas and Issachar will never
meet, that the same people or nation should be both the Lion's
whelp, and ass between burthens " (" Of Kingdoms and Estates").
Compare " Cymbeline " : —

Sooth. [^Reads'] "When as a lion's wlielp shall, to himself unknown, with-
out seeking find, and be embraced by a piece of tender air ; and when from
a stately cedar shall be lopped branches, which, being dead many years, shall
after revive, be jointed to the old stock, and freshly grow ; then shall Pos-
thumus end his miseries, Britain be fortunate and flourish in peace and
l)lenty."

342 ROSICRUCIAN PARALLELS

Thou, Leonatus, ait the lion's whelj* ;

The fit and apt construction of thy name,

Being Leo-natus, doth import so much.

{To Cymhdincl The piece of tender air, thy virtuovis daughter,

Which we call '■ mollis aer " ; and " mollis aer"

"We term it "mulier" ; which "miilier" I divine

Is this most constant wife ; who, even now.

Answering the letter of the oracle,

Unknown to yon, unsought, were clipp'd about

"With this most tender air.

(" Cymbeline," last act, last scene.)

There is a passage in Ezekiel's prophecy where he represents
the church as a lofty Cedar Tree, gro"svn from a tender twig, so that
under it "should dwell all fowls of every wing; in the shadow
of the branches thereof shall they dwell."

The citation forms almost the last words of the 1623 Folio.

Madame Blavatsky writes : " ' Behold the Assyrian (why not
Atlantean, Initiate ?) was a cedar in Lebanon ... . his height
was exalted above all the trees ; . . . the cedars in the garden of
God could not hide him, ... so that all the trees of Eden . . .
envied him' (Ezekiel xxxi. 3-9). Throughout all Asia Minor,
the Initiates were called the ' trees of righteousness,' and the
cedars of Lebanon, as also were some kings of Israel. So were
the great adepts in India, but only the adepts of the left hand.
When Vishnu Purana narrates that the 'world was over-run
with trees,' while the Prachetasas, who 'passed 10,000 3'ears of
austerity in the vast ocean,' were absorbed in their devotions, the
allegory relates to the Atlanteans, and the adepts of the early
fifth race, the Aryans" ("The Secret Doctrine," p. 494, vol. ii.).

The reader will see how curious it is to find this author con-
necting Atlantis with the Cedar of Lebanon, and thus bringing
Solomon into touch historically with Bacon's fable of the " New
Atlantis."

" In the little banqueting-house in the orchard at Gorhambuiy
House, St Albans, supposed to have been built about 1565, a
singular series of inscriptions exist. First, the walls have the
liljeral arts Ijeautifully depicted upon them, and over them

TO BACON'S WRITINGS. 343

portraits of such learned men as had excelled in each, and
under them verses expressive of the benefits derived from the
study of them : —

GiiAMMAK. — ' Lex sum scrmonis, liuguarum regula certa.
Qui me nou didicit cu'teia nulla pctat.'

DoNATUs, Lilly, Sekvius, and Prlsciak.

*Aeithmetic'. — ' Ingenium exaeuo numerorum arcano recludo.
Qui numeros didicit quid didicisse nequit. '

Stifelius, Budceus, Pythagoras.

Logic. — 'Divido multiplicis, res, explanoque latentio
Vera exquiro falsa arguo cuncta probo. '

Aristotle, Rodolph, Porphyry, Seton.

Music. — 'Mitigo mferores et ecerbas lenio curas

Gestiat ut placidis mens hilarata sonis. '

Aeian, Terpander, Orpheus.

Rhetoric — ' Ille duce splendescit gratis prudentia verbis,
Jamque ornata nitet qui fuit ante rudis.'

Cicero, Isocrates, Demosthenes, Quintillian.

Geometry. — ' Corpora describe rerum et quo singula pacto,
Apte sunt formis appropriata suis.'

Archimedes, Euclid, Strabo, Apollonius.

Astrology. — ' Astrorum lustrans cursus veresque potentes
Elicio miris fata futura modis. '

Regiomontanus, Haly, Copperxicus, Ptolemy.

De Amicitia. — In aniico ad monendo melius est suceessum quam fidem
deesse. Omnia cum amico de libera : sed de ipso, })rius.

De Amore.— Amor insane amicitia : illius affectas istuis ratio causa : et ea
sola amicitia durat cui virtus basis est."

(M'Kenzie's "Masonic Cyclopaedia.")

These are the seven liberal Arts and Sciences as illustrated in
the Fellow Crafts or Second Degree in Masonry, viz.: Grammar,

* "Arithmetic — The science of the proportion of numbers. In the lecture
of the degi-ee of Grand Master Architect, the candidate is reminded that a
Mason is continually to acid to his knowledge, never to subtract anything
from the character of his neighbour, to multiphj his benevolence, and to
divide his means ■with a distressed brother."

344 ROSICRUCIAN PARALLELS

Ehetoric, Logic, Arithmetic, Geometry, Music, and Astronomy.
This is proof that Sir Nicholas Bacon, the father of Francis
Bacon, was a Free-Mason.

" The preservation of these Arts as a part of the ritual of the
Fellow-Craft's Degree, is another evidence of the antiquity of
Freemasonry. These ' seven liberal arts,' as they were then
for the first time called, constituted, in the eighth century,
the Avhole circle of the sciences. The first three were dis-
tinguished by the title of tiivium, and the last four by that
of quadrivium ; and to their acquisition the labours and studies
of scholars were directed, while beyond them they never at-
tempted to soar. Mosheim, speaking of the state of literatm^e
in the eleventh century, uses the folloAving language : ' The
seven liberal arts, as they were now styled, were taught in
the greatest part of the schools that were erected in this century
for the education of youth. The first stage of these sciences
was grammar, Avhich was followed successively by rhetoric and
logic. When the disciple, having learned these branches, which
were generally known by the name of trivium, extended his
ambition further, and was desirous of new improvement in the
sciences, he was conducted slowly through the quadrivium (arith-
metic, music, geometry, and astronomy) to the very summit of
literary fame.' "

The orders of Architecture follow upon all this, and it is very
striking to find, that as Geometry is the science on which
Masonry is founded. Architecture is the art from which it
borrows the language of its symbolic instruction. In the earlier
ages of the Order, every Mason was either an operative mechanic
or a superintending architect, and something more than a super-
ficial knoAvledge of the principles of Architecture is absolutely
essential to the Mason who would either understand the former
history of the Institution or appreciate its present objects. It
is very striking. Bacon in the first part, or, as it were, the very
foundations of his " Instauration," gives us (the first part, viz., of
the " De Augmcntis," " Scientiarum," or " Advancement of

TO BACON'S WRITINGS. 345

Learning," 1640) a title-page, where he entitles himself the
A reinfect of the Sciences, and gives us in the motto at the foot
of this page a further hint to Arithmetic, Geometry, or pro-
portion, thoroughly Masonic in its suggestions : —

Francisci do Verulamis

Architectura Scientiarum.

Deus Omnia

In mensura, et numero, et ordine disposuit.

RosiCRUciAN Curiosities.

"For this writing of our ' Sylva Sylvarum' is (to speak pro-
perly) not Natural History, but a high kind of Natural Magic. For
it is not a description only of Nature, but a breaking of Nature,
into great and strange toorks " (Experiment 93, " Sylva Sylvarum ").

"We see how flies and spiders, and the like, get a Septdchre in
Amber, more durable than the monument and embalming of a
king" {IK Experiment 100).

"Also the exudation of Rock Diamonds and Crystals, which
harden with time : also the induration of Bead Amber, which at
first is a soft substance ; as appeareth by the flies and spiders
which are found in it; and many more, but we will speak of
them distinctly" (lb. page 22, "Experiment on Induration").

"It is manifest, that Flies, Spiders, Ants, or the like small
creatures, falling by chance into amber, or the Gums of Trees,
and so finding a burial in them, do never after corrupt or rot,
although they be soft and tender bodies" (Ex. 21, p. 6, "History
of Life and Death ").

Everlasting Lamps.*

"There is a tradition, that Lamps set in Sepulchres, will last
an incredible time" (Ex. 24, p. 6, "History of Life and Death").

* " It will be sufficient to enumerate their belief in a secret philosophy,
perpetuated from primeval times, in ever burning lamps, in vision at a dis-
tance," &c. (Waite's " Real History of the Rosicrucians," p. 209).

346 ROSICRUCFAN PARALLELS

In Century iv. Bacon gives (Experiments 366 to 375) much
consideration to this subject. " And there are traditions of
kna'ps and candles, that have burnt a very long time in caves and
tombs" (374).

Thomas Vaughan \mtes : " Jacob makes a covenant with
Laban, that all the spotted and brown cattle in his flock should
be assigned to him for his wages. The bargain is no sooner
made but he finds an art to multiplie his own colours, and sends
his father-in-law almost a wool-gathering. ' And Jacob took him
rods of green poplar, and of the hasel and chesnut-tree, and pilled
white strakes in them, and made the white appear which was in
the rods ; and hee set the rods which he had pilled before the
flocks in the gutters, in the watering-trough, when the flocks
came to drink, that they should conceive when they came to
drink. And the flocks conceived before the rods, and brought
forth cattle ring-straked, speckled, and spotted'" ("Magia
Adamica," p. 103, Waite).

Bhy. "When Jacob grazed his uncle Laban's sheep —
This Jacob from our holy Abram was,
As his wise mother wrought in his behalf,
The third possessor ; ay, he was the third —

Ant. And what of him ? did he take interest ?

Shy. No, not take interest, not, as you would say,
Directly interest : mark what Jacob did,
When Laban and himself were compromised
That all the canlings which were streak'd and pied
Should fall as Jacob's hire, the ewes, being rank.
In the end of autumn turned to the rams,
And, when the work of generation was
Between these woolly breeders in the act,
The skilful shepherd peel'd me certain wands
And, in the doing of the deed of kind,
He stuck them U[) before the fulsome ewes,
"Who then conceiving did in eaning time
Fall parti-colour'd lambs, and those were Jacob's.

("Merchant of Venice," act ii.)

The great English Rosicrucian, Thomas Vaughan (Eugenius

TO BACON'S WRITINGS. 347

Philalethes) writes : " But most excellent and magisterial is that
oracle of Marcus Antoniiuis, who in his Discourse to himself,
speaks indeed things worthy of himself. The Nature (saith he)
of the universe delights not in any thing so much, as to alter all
things and then to make the like again. This is her tick tack,
shee plays one game, to begin another. The matter is placed
before her like a piece of wax, and shee shapes it to all formes,
and figures. Now shee makes a bird, now a beast, now a fiowere,
then a frog, and shee is pleas'd with her own magicall perfoi-
mances, as men are with their OAvn fancies. Hence she is call'd
of Orpheus, ' the mother that makes many things, and ordaines
strange shapes, or figures ' " (" Caelum Terrse ; or the Magician's
Heavenly Chaos," p. 128, AVaite).

Compare this with the following of Shakespeare's supposed
sonnets : —

SONNET CXIII.

Since I left you, mine eye is in my minde,
And that which governes me to goe aljont,
Doth jiart his function, and is partly blind,
Seemes seeing, but eflectually is out :
For it no forme delivers to the heart
Of birds, or flower, or shape which it doth lack.
Of his quick objects hath the mind no part,
Nor his owne vision holds what it doth catch :
For if it see the rud'st or gentlest sight,
The most sweet favour or deformedst creature.
The mountaine, or the sea, the day, or night :
The Crow or Dove, it shapes them to your feature.
Incapable of more re[>leat. with you.
My most true minde thus maketli mine untrue.

The same Eosicrucian Avrites : " Is there anything lost since
the creation 1 "Would'st thou know his very bed and pillow 1
// is the earth. How many cities dost thou think have perished
by the sword ? How many by earthquakes ? And how many
by the deluge 1 Thou dost perhaps desire to know where they
are at this present : believe it they have one common sepulchre,
ivhat vxis once their wother, is noiv their tomh. All things return to

348 ROSICRUCIAN PARALLELS

that place from whence they came, and that very place is earth "
("Caelum Terme; or the Magician's Heavenly Chaos," p. 128,
Waits).

Compare with the words in italics this passage from " Romeo
and Juliet" : —

The earth that's 'lUtture's mother is her tomh ;
What i'.j her burying-grave that is her tuomb.*

(Act ii. so. 3.)

From long and intimate study of Lord Bacon's works, we feel
l)ersuaded he felt himself a divine instrument, and a man charged
with a great message to mankind. We see this hinted at in the
following words : — " For I am a trumpeter only, I do not begin
the fight ; perchance one of those of whom Homer : —

Kaipi-e Kspuy.s:, ^ihc" Ayys/jji ■/] h's -/.ai avdpuv

(Book IV., p. 117, "Advancement of Learning ").

Throughout Bacon's works there are interspersed hints as if he
was ever looking to posterity for the realisation of some divine
moment or event connected "vvith his labours. This is most
apparent in the title of one of his books only published a century
after his death — " Valerius Terminus " — by which some end or
finality is implied. The internal character of the Avork bears this
out. For it deals with a "scale" reminding us of the fourth
division of the "Listauration" missing, entitled "Scala Intellectus,"
or method of the mind in things exemplified. Under this