XIV. and Benedict, above all, are men of infinite intelligence and good

sense.” “What most vexes me,” said the Duc de Choiseul, “is the absence of sex where we dwell. Whatever may be said of this fleshly envelope, ’twas by no means so bad an invention.” “What is truly a pleasure to me,” said the Abbé Voisenon, “is that amongst us one is perfectly cured of the folly of intelligence. You cannot conceive how I have been bantered about my ridiculous little romances. I had almost confessed that I appreciated these puerilities at their true value, but whether the modesty of an academician is disbelieved in, or whether such frivolity is out of character with my age and profession, I expiate almost daily the mistakes of my mortal existence.” * * * * * Amid these marvels, Cagliostro proceeded with the dearest of all his projects, namely, the spread of his Egypto-masonic rite,[AN] into which ladies were subsequently admitted, a course of magic being opened for the purpose by Madame Cagliostro. The postulants admitted to this course were thirty-six in number, and all males were excluded. Thus Lorenza figured as the Grand Mistress of Egyptian Masonry, as her husband was himself the grand and sublime Copt. The fair neophytes were required to contribute each of them the sum of one hundred louis to abstain from all carnal connection with mankind, and to submit to everything which might be imposed on them. A vast mansion was hired in the Rue Verte, Faubourg Saint Honoré, at that period a lonely part of the city. The building was surrounded with gardens and magnificent trees. The séance for initiation took place shortly before midnight on the 7th of August 1785. On entering the first apartment, says Figuier, the ladies were obliged to disrobe and assume a white garment, with a girdle of various colours. They were divided into six groups, distinguished by the tint of their cinctures. A large veil was also provided, and they were caused to enter a temple lighted from the roof, and furnished with thirty-six arm-chairs covered with black satin. Lorenza, clothed in white, was seated on a species of throne, supported by two tall figures, so habited that their sex could not be determined. The light was lowered by degrees till surrounding objects could scarcely be distinguished, when the Grand Mistress commanded the ladies to uncover their left legs as far as the thigh, and raising the right arm to rest it on a neighbouring pillar. Two young women then entered sword in hand, and with silk ropes bound all the ladies together by the arms and legs. Then after a period of impressive silence, Lorenza pronounced an oration, which is given at length, but on doubtful authority, by several biographers, and which preached fervidly the emancipation of womankind from the shameful bonds imposed on them by the lords of creation. These bonds were symbolised by the silken ropes from which the fair initiates were released at the end of the harangue, when they were conducted into separate apartments, each opening on the Garden, where they made the most unheard-of experiences. Some were pursued by men who unmercifully persecuted them with barbarous solicitations; others encountered less dreadful admirers, who sighed in the most languishing postures at their feet. More than one discovered the counterpart of her own lover, but the oath they had all taken necessitated the most inexorable inhumanity, and all faithfully fulfilled what was required of them. The new spirit infused into regenerated woman triumphed along the whole line of the six and thirty initiates, who with intact and immaculate symbols re-entered triumphant and palpitating the twilight of the vaulted temple to receive the congratulations of the sovereign priestess. When they had breathed a little after their trials, the vaulted roof opened suddenly, and, on a vast sphere of gold, there descended a man, naked as the unfallen Adam, holding a serpent in his hand, and having a burning star upon his head. The Grand Mistress announced that this was the genius of Truth, the immortal, the divine Cagliostro, issued without procreation from the bosom of our father Abraham, and the depositary of all that hath been, is, or shall be known on the universal earth. He was there to initiate them into the secrets of which they had been fraudulently deprived. The Grand Copt thereupon commanded them to dispense with the profanity of clothing, for if they would receive truth they must be as naked as itself. The sovereign priestess setting the example unbound her girdle and permitted her drapery to fall to the ground, and the fair initiates following her example exposed themselves in all the nudity of their charms to the magnetic glances of the celestial genius, who then commenced his revelations. He informed his daughters that the much abused magical art was the secret of doing good to humanity. It was initiation into the mysteries of Nature, and the power to make use of her occult forces. The visions which they had beheld in the Garden where so many had seen and recognised those who were dearest to their hearts, proved the reality of hermetic operations. They had shewn themselves worthy to know the truth; he undertook to instruct them by gradations therein. It was enough at the outset to inform them that the sublime end of that Egyptian Freemasonry which he had brought from the very heart of the Orient was the happiness of mankind. This happiness was illimitable in its nature, including material enjoyments as much as spiritual peace, and the pleasures of the understanding. The Marquis de Luchet, to whom we are indebted for this account, concludes the nebulous harangue of Cagliostro by the adept bidding his hearers abjure a deceiving sex, and to let the kiss of friendship symbolise what was passing in their hearts. The sovereign priestess instructed them in the nature of this friendly embrace. Thereupon the Genius of Truth seated himself again upon the sphere of gold, and was borne away through the roof. At the same time the floor opened, the light blazed up, and a table splendidly adorned and luxuriously spread rose up from the ground. The ladies were joined by their lovers _in propria persona_; the supper was followed by dancing and various diversions till three o’clock in the morning. About this time the Count Cagliostro was unwillingly compelled to concede to the continual solicitations of the poor and to resume his medical _rôle_. In a short time he was raised to the height of celebrity by a miraculous cure of the Prince de Soubise, the brother of the Cardinal de Rohan, who was suffering from a virulent attack of scarlet fever. From this moment the portrait of the adept was to be seen everywhere in Paris. In the meantime, the cloud in his domestic felicity, to which a brief reference has been made already, began to spread. A certain adventuress, by name Madame de la Motte, surprised Lorenza one day in a _tête-à-tête_ with the Chevalier d’Oisemont. The count at the time was far away from Paris, and the adventuress promised to keep the secret on condition that Lorenza should in turn do all in her power to establish her as an intimate friend in the house, having free entrance therein, and should persuade Cagliostro to place his knowledge and skill at her disposal, if ever she required it. The result of this arrangement was the complicity of Cagliostro in the extraordinary and scandalous affair of the Diamond Necklace. When the plot was exposed, Cagliostro was arrested with the other alleged conspirators, including the principal victim, the Cardinal de Rohan. He was exonerated, not indeed without honour, from the charge of which he was undoubtedly guilty, but his wife had fled to Rome at his arrest, and had rejoined her family. He himself began to tremble at his own notoriety, and grew anxious to leave France. He postponed till a more favourable period his grand project concerning the metropolitan lodge of the Egyptian rite.[AO] A personage, calling himself Thomas Ximenes, and claiming descent from the cardinal of that name, sought to reanimate his former masonic enthusiasm; but the vision of the Bastile seemed to be ever before his eyes, and neither this person, nor the great dignitaries of the Parisian lodges, could prevail with him. In spite of his acquittal he nourished vengeance against the Court of France, and more than once he confided to his private friends that he should make his voice heard when he had passed the frontier. He prepared to depart, and one day his disconsolate adepts learned that he was on the road to England. Once in London he recovered his energy. He was received with great honour; many of his disciples from Lyons and Paris followed him. The English masons invited him to the metropolitan lodge, and gave him the first place, that of grand orient. He was entreated to convene a masonic lodge of the Egyptian rite, and consented with some sadness, for the memory of the brilliant Paris lodge which he had been on the point of founding was incessantly before him. He could not console himself for the fall of that beautiful and long-cherished plan, which had cost him so much study, pains, and preaching. It was from this discreet distance that Cagliostro addressed his famous Letter to the People of France, which was translated into a number of languages, and circulated widely through Europe. It predicted the French Revolution, the demolishment of the Bastile, and the rise of a great prince who would abolish the infamous _lettres de cachet_, convoke the States-General, and re-establish the true religion. The publication was intemperate in its language and revolutionary in its sentiments, and close upon its heels followed his well-known quarrel with the _Courrier de l’Europe_, which resulted in the exposure of the real life of Cagliostro from beginning to end. Dreading the rage of his innumerable dupes, and extreme measures on the part of his creditors, he hastened to quit London, disembarked in Holland, crossed Germany, took refuge in Basle, where the patriarchal hospitality of the Swiss cantons to some extent reassured the unmasked adept. From the moment, however, of this exposure, the descent of Cagliostro was simply headlong in its rapidity. Nevertheless, he was followed by some of his initiates, who pressed him to return to France, assuring him of the powerful protection of exalted masonic dignitaries. In his hesitation he wrote to the Baron de Breteuil, the king’s minister of the house, but, as it chanced, a personal enemy of the Cardinal de Rohan. Considering Cagliostro as a _protégé_ of the prince, he replied that if he had sufficient effrontery to set foot within the limits of the kingdom, he should be arrested and transferred to a prison in Paris, there to await prosecution as a common swindler, who should answer to the royal justice for his criminal life. From this moment Cagliostro saw that he was a perpetual exile from France, and feeling in no sense assured of his safety even in Switzerland, he left Basle for Aix, in Savoy. He was ordered to quit that town in eight and forty hours. At Roveredo, a dependency of Austria, the same treatment awaited him. He migrated to Trent, and announced himself as a practitioner of lawful medicine, but the prince-bishop who was sovereign of the country discerned the cloven hoof of the sorcerer beneath the doctor’s sober dress, and showed him in no long space of time his hostility to magical practices. The wandering hierophant of Egyptian masonry, somewhat sorely pressed, took post to Rome, and reached the Eternal City after many vicissitudes. Here, according to Saint-Félix and Figuier, he was rejoined by his wife; according to the Italian biographer, Lorenza had accompanied him in his wanderings, and persuaded him to seek refuge in Rome, being sick unto death of her miserable course of life. The former statement is, on the whole, the most probable, as it is difficult to suppose that she left Italy to rejoin Cagliostro at Passy, and she appears to have returned to him with marked repugnance. She endeavoured to lead him back to religion, which had never been eradicated from her heart. He lived for some time with extraordinary circumspection, and consented at last to see a Benedictine monk, to whom he made his confession. The Holy Inquisition, which doubtless had scrutinised all his movements, is said to have been deceived for a time, and he was favourably received by several cardinals. He lived for a year in perfect liberty, occupied with the private study of medicine. During this time he endeavoured to obtain loans from the initiates of his Egyptian rite who were scattered over France and Germany, but they did not arrive, and the sublime Copt, the illuminated proprietor of the stone philosophical and the medicine yclept metallic, came once more, to the eternal disgrace of Osiris, Isis, and Anubis, on the very verge of want. His extremity prompted him to renew his relations with the masonic societies within the area of the Papal States. A penalty of death hung over the initiates of the superior grades, and their lodges were in consequence surrounded with great mystery, and were convened in subterranean places. He was persuaded to found a lodge of Egyptian Freemasonry in Rome itself, from which moment Lorenza reasonably regarded him as lost. One of his own adepts betrayed him; he was arrested on the 27th of September 1789, by order of the Holy Office, and imprisoned in the Castle of St Angelo. An inventory of his papers was taken, and all his effects were sealed up. The process against him was drawn up with the nicest inquisitorial care during the long period of eighteen months. When the trial came on he was defended by the Count Gætano Bernardini, advocate of the accused before the sacred and august tribunal, and to this pleader in ordinary the impartial and benign office, of its free grace and pleasure, did add generously, as counsel, one Monsignor Louis Constantini, “whose knowledge and probity,” saith an unbought and unbuyable witness (inquisitorially inspired), “were generally recognised.” They did not conceal from him the gravity of his position, advised him to refrain from basing his defence on a series of denials, promising to save him from the capital forfeit, and so he was persuaded to confess everything, was again reconciled to the church; and being almost odoriferous with genuine sanctity, on the 21st of March 1791 he was carried before the general assembly of the purgers of souls by fire, before the Pope on the 7th of the following April, when the advocates pleaded with so much eloquence that they retired in the agonies of incipient strangulation, Cagliostro repeated his avowal, and as a natural consequence of the unbought eloquence and the purchased confession, the penalty of death was pronounced. When, however, the shattered energies of the advocates were a little recruited, a recommendation of mercy was addressed to the Pope, the sentence was commuted to perpetual imprisonment, and the condemned man was consigned to the Castle of St Angelo. After an imprisonment of two years, he died, God knows how, still in the prime of life, at the age of fifty. Lorenza, whose admissions had contributed largely towards the condemnation of her husband, was doomed to perpetual seclusion in a penitentiary. The papers of Cagliostro were burned by the Holy Office, and the phantom of that institution keeps to the present day the secret of the exact date of its victim’s death. It carefully circulated the report that on one occasion he attempted to strangle a priest whom he had sent for on the pretence of confessing, hoping to escape in his clothes; and then it made public the statement that he had subsequently strangled himself. When the battalions of the French Revolution entered Rome, the commanding officers, hammering at the doors of Saint-Angelo, determined to release the entombed adept, but they were informed that Cagliostro was dead, “at which intelligence,” says Figuier, “they perceived plainly that the former _Parlement de France_ was not to be compared with the Roman Inquisition, and without regretting the demolished Bastile, they could not but acknowledge that it disgorged its prey more easily than the Castle of Saint Angelo.” * * * * * The personal attractions of Cagliostro appear to have been exaggerated by some of his biographers. “His splendid stature and high bearing, increased by a dress of the most bizarre magnificence, the extensive suite which invariably accompanied him in his wanderings, turned all eyes upon him, and disposed the minds of the vulgar towards an almost idolatrous admiration.” With this opinion of Figuier may be compared the counter-statement of the Italian biographer:--“He was of a brown complexion, a bloated countenance, and a severe aspect; he was destitute of any of those graces so common in the world of gallantry, without knowledge and without abilities.” But the Italian biographer was a false witness, for Cagliostro was beyond all question and controversy a man of consummate ability, tact, and talent. The truth would appear to lie between these opposite extremes. “The Count de Cagliostro,” says the English life, published in 1787, “is below the middle stature, inclined to corpulency; his face is a round oval, his complexion and eyes dark, the latter uncommonly penetrating. In his address we are not sensible of that indescribable grace which engages the affections before we consult the understanding. On the contrary, there is in his manner a self-importance which at first sight rather disgusts than allures, and obliges us to withhold our regards, till, on a more intimate acquaintance, we yield it the tribute to our reason. Though naturally studious and contemplative, his conversation is sprightly, abounding with judicious remarks and pleasant anecdotes, yet with an understanding in the highest degree perspicuous and enlarged, he is ever rendered the dupe of the sycophant and the flatterer.” The persuasive and occasionally overpowering eloquence of Cagliostro is also dwelt upon by the majority of his biographers, but, according to the testimony of his wife, as extracted under the terror of the Inquisition and adduced in the Italian life:--“His discourse, instead of being eloquent, was composed in a style of the most wearisome perplexity, and abounded with the most incoherent ideas. Previous to his ascending the rostrum he was always careful to prepare himself for his labours by means of some bottles of wine, and he was so ignorant as to the subject on which he was about to hold forth, that he generally applied to his wife for the text on which he was to preach to his disciples. If to these circumstances are added a Sicilian dialect, mingled with a jargon of French and Italian, we cannot hesitate a single moment as to the degree of credibility which we are to give to the assertions that have been made concerning the wonder-working effects of his eloquence.” But the Inquisition was in possession of documents which bore irrefutable testimony to the extraordinary hold which Cagliostro exercised over the minds of his numerous followers, and it is preposterous to suppose it could have been possessed by a man who was ignorant, unpresentable, and ill-spoken. Moreover, the testimony of Lorenza, given under circumstances of, at any rate, the strongest moral intimidation is completely worthless on all points whatsoever, and the biassed views of our inquisitorial apologists are of no appreciable value. I have given an almost disproportionate space to the history of Joseph Balsamo, because it is thoroughly representative of the charlatanic side of alchemy, which during two centuries of curiosity and credulity had developed to a deplorable extent. There is no reason to suppose, despite the veil of mystery which surrounded Altotas, that he was an adept in anything but the sophistication of metals, and his skill in alchemical trickery descended to his pupil. That Balsamo was a powerful mesmerist, that he could induce clairvoyance with facility in suitable subjects, that he had dabbled in Arabic occultism, that he had the faculty of healing magnetically, are points which the evidence enables us to admit, and these genuine phenomena supported his titanic impostures, being themselves supplemented wherever they were weak or defective by direct and prepared fraud. Thus his miraculous prophecies, delineations of absent persons, revelations of private matters, &c., may to some extent be accounted for by the insatiable curiosity and diligence which he made use of to procure knowledge of the secrets of any families with which he came into communication. Lorenzo declared upon oath during her examination that many of the pupils had been prepared beforehand by her husband, but that some had been brought to him unawares, and that in regard to them she could only suppose he had been assisted by the marvels of magical art. His powers, whatever they were, were imparted to some at least of his Masonic initiates, as may be seen in a genuine letter addressed to him from Lyons, and which describes in enthusiastic language the consecration in that town of the Egyptian lodge called Wisdom Triumphant. This letter fell into the hands of the Inquisition. It relates that at the moment when the assembly had entreated of the Eternal some explicit sign of his approval of their temple and their offerings, “and whilst our master was in mid air,” the first philosopher of the New Testament appeared uninvoked, blessed them after prostration before the cloud, by means of which they had obtained the apparition, and was carried upwards upon it, the splendour being so great that the young pupil or dove was unable to sustain it. The same letter affirms that the two great prophets and the legislator of Israel had given them palpable signs of their goodwill and of their obedience to the commands of the august founder, the sieur Cagliostro. A similar communication testifies that the great Copt, though absent, had appeared in their lodge between Enoch and Elias.[AP] CONCLUSION. It has now been made plain beyond all reasonable doubt by the certain and abundant evidence of the lives and labours of the alchemists, that they were in search of a physical process for the transmutation of the so-called baser metals into silver and gold. The methods and processes by which they endeavoured to attain this _désir désiré_, and the secrets which they are supposed to have discovered, are embodied in allegorical writings, and their curious symbolism in the hands of ingenious interpreters is capable of several explanations, but the facts in their arduous and generally chequered careers are not allegorical, and are not capable of any mystical interpretations; consequently, the attempt to enthrone them upon the loftiest pinnacles of achievement in the psychic world, however attractive and dazzling to a romantic imagination, and however spiritually suggestive, must be regretfully abandoned. Their less splendid but substantial and permanent reputation is based on their physical discoveries and on their persistent enunciation of a theory of Universal Development, which true and far-sighted adepts well perceived, had an equal application to the triune man as to those metals which in their conception had also a triune nature. As stated in the Introduction to this work, I have little personal doubt, after a careful and unbiassed appreciation of all the evidence, that the _Magnum Opus_ has been performed, at least occasionally, in the past, and that, therefore, the alchemists, while laying the foundations of modern chemistry, had already transcended its highest results in the metallic kingdom. Now, the Hermetic doctrine of correspondences which is, at any rate, entitled to the sincere respect of all esoteric thinkers, will teach us that the fact of their success in the physical subject is analogically a substantial guarantee of the successful issue of parallel methods when applied in the psychic world with the subject man. But the revelations of mesmerism, and the phenomena called spiritualism, have discovered thaumaturgic possibilities for humanity, which in a wholly independent manner contribute to the verification of the alchemical hypothesis of development in its extension to the plane of intelligence. These possibilities I believe to be realizable exclusively along the lines indicated in Hermetic parables. I am not prepared to explain how the alchemical theory of Universal Development came to be evolved in the scientific and psychological twilight of the middle ages, but the fact remains. Nor am I prepared to explain how and why the method of a discredited science which is not commonly supposed to have attained its end, should not only be consistent within its own sphere, but should have a vast field of application without it; yet, again, the fact remains. I have brought a wide acquaintance with the history of modern supernaturalism to bear on the serious study of alchemy, and have found the old theories illustrated by the novel facts, while novel facts coincided with old theories. As all this has occurred, in the words of the alchemists, “by a natural process, devoid of haste or violence,” I may trust that it is no illusory discovery, and that its future enunciation may give a new impulse to the study of the Hermetic writings among the occultists of England and America. FOOTNOTES: [AJ] In the Memoir written by Joseph Balsamo during his imprisonment in the Bastille, he surrounds his origin and infancy with romantic and glamorous mystery. “I am ignorant,” he asserts, “not only of my birthplace, but even of the parents who bore me. All my researches on these points have afforded me nothing but vague and uncertain, though, in truth, exalted, notions. My earliest infancy was passed in the town of Medina, in Arabia, where I was brought up under the name of Acharat--a name which I afterwards used during my Asiatic and African travels--and was lodged in the palace of the muphti. I distinctly recollect having four persons continually about me--a tutor, between fifty-five and sixty years of age, named Altotas, and three slaves, one of whom was white, while the others were black. My tutor invariably told me that I had been left an orphan at the age of three months, and that my parents were noble, and Christians as well, but he preserved the most absolute silence as to their name and as to the place where I was born, though certain chance words led me to suspect that I first saw the light at Malta. Altotas took pleasure in cultivating my natural taste for the sciences; he himself was proficient in all, from the most profound even to the most trivial. It was in botany and physics that I made most progress. Like my instructor I wore the dress of a Mussulman, and outwardly we professed the Mohammedan law. The principles of the true religion were, however, engraven in our hearts. I was frequently visited by the muphti, who treated me with much kindness and had great respect for my instructor, through whom I became early proficient in most oriental languages.” [AK] “Life of the Count Cagliostro, compiled from the original Proceedings published at Rome by order of the Apostolic Chamber. With an engraved Portrait.” London, 1791. [AL] _L’Histoire du Merveilleux dans les Temps Modernes_, tom. iv. [AM] “At a later period, when Cagliostro, uplifted by notoriety and fortune, returned in state to Paris with a sumptuous equipage, he strenuously denied his first sojourn in our capital, and the disgraceful episode of Sainte-Pélagie. He maintained that his wife, to whom he now gave the name of Seraphina, had no connection with the imprisoned Lorenza Feliciani, nor he, the Count Cagliostro, with the quack who at this epoch was prohibited from continuing his rogueries. But certain legal documents of irrefutable authenticity substantiate the contrary assertion of his enemies. It is interesting to know that, as a fact, during the incarceration of Lorenza, depositions were made before the tribunal of police by M. Duplaisir, who stated that, in addition to supporting Balsamo and his wife for the space of three months, they had contracted debts to the amount of two hundred crowns, chiefly for clothes, for the perruquier, and the dancing-master.” These depositions, with others, will be found in a pamphlet entitled, _Ma Correspondence avec le Comte de Cagliostro_. Figuier. _Histoire du Merveilleux dans les Temps Modernes_, t. iv. pp. 83, 84. [AN] “It was his ambition to inaugurate a mother-lodge at Paris, to which the rest should be entirely subordinate. He proclaimed himself as the bearer of the mysteries of Isis and Anubis from the far East. Though he threatened common masonry with a radical reform, his innovations triumphed over all obstacles. He obtained numerous and distinguished followers, who on one occasion assembled in great force to hear Joseph Balsamo expound to them the doctrines of Egyptian freemasonry. At this solemn convention he is said to have spoken with overpowering eloquence, and such was his signal success that his auditors departed in amazement and completely converted to his regenerated and purified masonry. None of them doubted that he was an initiate of the arcana of Nature, as preserved in the temple of Apis at the epoch when Cambyses belaboured that capricious divinity. From this moment the initiations into the new masonry were numerous, albeit they were limited to the aristocracy of society. There are reasons to believe that the grandees who were deemed worthy of admission paid exceedingly extravagantly for the honour.”--Figuier, _Hist. du Merveilleux_, t. iv. pp. 23, 24. [AO] These projects included a determination to force the royal government to recognise the new order, and to obtain its recognition in Rome as an institution constituted on the same basis, and therefore to be endowed with the same great privileges which had belonged to the order of St John of Jerusalem. [AP] See Appendix II. AN ALPHABETICAL CATALOGUE OF WORKS ON HERMETIC PHILOSOPHY AND ALCHEMY. Antonius de Abbatia--Epistolæ duæ. (_German._) Hamburg, 1672. Abrahamus è Porta Leonis--De Auro, dialogi tres. Venice, 1514-1584-1586. (_Disesteemed._) D’Acqueville (Le Sieur)--Les effets de la Pierre Divine. 12mo. Paris, 1681. Ægidius de Vadis--Dialogus inter Naturam et Filium Artis. Francfurt, 1595. ---- Tabula Diversorum Metallorum. (Printed in the Theatrum Chymicum.) F. Aggravio--Sourano Medicina. 8vo. Venice, 1682. Georgius Agricola--De Re Metallica, libri xii. Fol. Basiliæ, 1546-1621. (_Curious, and embellished with figures and diagrams._) ---- De Ortu et Causis Subterraneorum, libri v. De Natura eorum quæ effluunt Terra, libri v. De Natura Fossilium, libri x. De Veteribus et Novis Metallis, libri ii. Bermannus, sive De Re Metallici. Fol. Basil, 1546. ---- Lapis Philosophorum. (_Rare._) 16mo. Coloniæ, 1531. Johannes Agricola--Of Antimony. (_German._) 4to. Leipsic, 1639. Luigi Alamanni--Girone il Cortese, Poema. 4to. In Parigi, 1548. (_Rare chymical romance._) Alani Philosophi Germani, Dicta de Lapide Philosophorum. Lugduni Batavorum. 8vo. 1599. Albertus Magnus--Opera Omnia, 21 v. Folio. Lugduni, 1653. ---- Libellus de Alchymia. (Theatrum Chemicum, v. 2.) ---- De Rebus Metallicis et Mineralibus, libri v. 4to. Augustæ Vindelicor, 1519. Alchimia Denudata, adept Naxagoras (_pseud_). (_In German._) 8vo. Breslaw, 1708. Alchemia Opuscula, nine scarce tracts. 4to. Franco, 1550. Alchymia vera lapidis philos. (_German._) 8vo. Magd., 1619. A Revelation of the Secret Spirit of Alchemy. Anon. 8vo. London, 1523. Alchemia--Volumen Tractatum, 10. (_Esteemed._) 4to. Norim., 1541. Oder Alchymischer particular Zeiger: id est. Unterricht von Gold, und Silbermachen. 8vo. Rostoch, 1707. Alkahest (Bedencken von). 8vo. Frank., 1708. Alcaest--Merveilles de l’Art et de la Nature. 12mo. Paris, 1678. Alstedii (Joh. Henric.)--Philosophia dignè restituta. 8vo. Herbornæ, 1612. ---- Panacæa Philosophica cum critico de infinito Harmonico Philosophiæ Lullianæ. 8vo. Herb., 1610. La Ruine des Alchimistes. 16mo. Paris, 1612. Alvetanno (Cornelius)--De Conficiendo Divino Elixire sive Lapide Philosophico. _Theatri Chimici_, t. 5. Amelungii (D. Petri)--Tractatus Nobilis, in quo de Alchimiæ Inventione, necessitate et utilitate agitur. 8vo. Lipsiæ, 1607. ---- Apologia, seu Tractatus Nobilis Secundus pro defensione Alchimiæ. 8vo. Lipsiæ, 1601. Amelungs (J. C.)--Stein Tinctur. 4to. 1664. Anthoris (Caspar)--Chrysoscopion, sive Aurilogium. (_A treatise on the extension of life by auriferous preparations._) 4to. Jenal, 1632. Andaloro (Andrea)--La Miniera dell’ Argento Vivo. Messina, 1672. Angelique (Le Sieur d’)--La Vraye Pierre Philosophale de Médecine. 12 mo. Paris, 1622. Altus Mutus Liber, in quo tota Philosophia Hermetica figuris Hieroglyphicis depingitur. Fol. Rupellæ, 1677. Apocalypses Hermeticorum. 4to. Gedani, 1683. Apologie du Grand Œuvre, ou Elixir des Philosophes. 12 mo. Paris, 1657. Avantures du Philosophe Inconnu en la recherche et Invention du Pierre Philosophale, divisées en quatre livres, au dernier desquels il est parlé si clairement de la façon de la faire, que jamais on n’en a parlé avec tant de canduer. 12mo. Paris, 1646. (_Attributed to the celebrated Abbé Bebris._) Aurifontana Chimiæ incomparabilis. 4to. Lugd. Batav., 1696. Vier Ausserlesene Chymische Buchlein. 8vo. Ham., 1697. Aureum Seculum Patefactum, oder Entdeckung dess Menstrivi Universal. 8vo. Nurnberg, 1706. L’Ayman Mystique. 12mo. Paris, 1659. Arludes--Mystères de la Grace et de la Nature. 1646. Arca--Artificiosissimi Arcani Arca. (_German._) 18mo. Franc., 1617. Arcana--Antiquorum Philosophorum Arcana, 8vo. Leip., 1610. ---- Magni Philosophi Arcani Revelator. 12mo. Hamb., 1672. (_Rare._) A Strange Letter of the Treasure of an Adept. 24mo. London, 1680. Ars Transmutationis Metallicæ. 8vo. 1550. Aristoteles--De Perfecto Magisterio. In Theatrum Chymicum. t. 3. Arnaud, _see_ Villeneuve. Ancient War of the Knights, _by an adept_. 12mo. London, 1723. Aphorisms. 153 Chemical APHORISMS. (_Esteemed._) London, 1680. Artephius (_adept, 12th cent._)--Secret Book of the Occult Art and Metallic Transmutation. 24mo. London, 1657. ---- La Clef majeure de Sapience et Science des Secrets de la Nature. 8vo. (_Without date or place of printing._) ---- De Vita Proroganda, aitque se anno 1025 ætatis suae scripsisse libum suum. Alphonso (King)--Of the Philos. Stone. 4to. Lond., 1657. Pseudo ATHENAGORAS--Du Vrai et Parfait Amour. 12mo. Paris, 1599. _Very curious._ Artis AURIFERÆ, 47 treatises. 3 vols. 8vo. Basil, 1610. Alciata, Andreæ, Emblemata. Patav., 1618. Aurifontina, chym., 14 tracts on the Philosophical Mercury. Arrais (G. M.)--Tree of Life. 8vo. London, 1683. Ashmole (Elias)--Theatrum Chemicum Britanicum. (_Esteemed._) 25 tracts. English adepts. Avicenna--De Tinctura Metallorum. 4to. Franc., 1530. ---- Porta Elementorum. 8vo. Basiliæ, 1572. ---- Epistola ad Regem Hasen. Theatrum Chymicum, t. 4. ---- De Mineralibus. Dantzick, 1687. Printed with Geber. (_All these treatises of Avicenna are doubtful._) Bacon (Roger)--Art of Chemistry, 16mo. London. ---- Mirror of Alchemy. 4to. 1597. ---- Admirable power of Art and Nature. (Alchemical.) ---- Opus Majus, ad Clementum IV. Fol. Dublin, 1733. ---- Care of Old Age and Preservation of Youth. 8vo. London, 1683. ---- Radix Mundi (alchemical, English). 12mo. 1692. ---- Opus Minus. M.S. Lambeth Library. ---- Thesaurus Chimicus. De Utilitate Scientiarum. Alchimia Major. Breviarum de Dono Dei. Verbum abbreviarum de Leone Viridi. Secretum Secretorum. Trium Verborum. Speculum Secretorum. Seven Treatises. 8vo. Francof., 1603. ---- De Secretis Operibus Artis et Naturæ. 8vo. Hamb., 1598. ---- (Fr. Lord Verulam)--History of Metals. Fol. Lond., 1670. Baker (Geo.)--New Jewel of Health. 4to. London, 1576. Balbian (J.)--Tractatus Septem de Lapide Philosophico. (_Rare._) 8vo. Lug., 1599. ---- Specchio Chimico. 8vo. Roma., 1624. Balduini (C. A.)--Aurum Superius et Inferius. 12mo. Lipsiæ, 1674. ---- Phosphorus Hermeticus, sive magnes luminaris. Lipsiæ, 1674. ---- Hermes Curiosus. 12mo. Lips., 1680. ---- De Auro Auræ et ipsum hoc Aurum Auræ. 12mo. 1674. ---- Venus Auræ--_See_ Miscellanea Curiosa. 4to. Lips., 1678. Barchusen (J. C.)--Elementa Chemiæ. (_Contains seventy-eight alchemical emblems._) Lug. Bat., 1718. Barlet (A.)--L’Ouvrage de l’Univers. 12mo. Paris, 1653. Barnaudi (N.)--Triga Chimica. 8vo. Lug. Bat., 1600. ---- Brevis Elucidatio Arcani Philosophorum. 8vo. Lugd. Batav., 1599. Bartoleti (Fabr.)--Encyclopedia Hermetico-Medica. 4to. Bononiæ, 1619. Batfdorff (Henric à)--Filum Ariadnes. 8vo. 1636. Bazio (Antonia)--Florida Corona. Lug., 1534. Beato (G.)--Azoth, seu Aureliæ Occultæ Philosophorum, materiam primam et decantatum illum Lapidem Philosophorum, filiis Hermetis solide explicantes. 4to. Franc., 1613. Beausoleil (Baron)--De Materia Lapidis. (_Esteemed._) 8vo. 1627. ---- De Sulphure Philosophorum Libellus. Becher (J. J.)--Transmutations at Vienna. London, 1681. ---- Physica Subterranea. (_Esteemed._) 8vo. Franc., 1669. ---- Institutiones Chimicæ. 4to. Moguntiæ, 1662. ---- Oedipus Chimicus. Franc., 1664. ---- Laboratium Chimicum. 8vo. Francfurt, 1680. ---- Opera Omnia. 2 v. fol. (_In German._) Beguinus--Tyrocinium Chimicum. (_In English._) London, 1669. Benedictus--Liber Benedictus, Nucleus Sophicus. (_Allegorical._) 8vo. Franc., 1623. Benzius (A. C.)--Philosopische Schanbuhne nebst einen, Anhaug der Weisen. 8vo. Hamb., 1690. ---- Tractatlein von Menstruo Universali. 8vo. Nurem., 1709. ---- Lapis Philosophorum, seu Medicina Universalis. 8vo. Franc., 1714. ---- Thesaurus Processuum Chemicorum. 4to. Nurem., 1715. Bergeri--Catalogus Medicamentorum Spagirice præparatorum. 4to. 1607. Bericht--Von Universal Arts Neyen. 8vo. 1709. Berle (John de)--Opuscule de Philosophie. Berlichius--De Medicina Universali. 4to. Jena, 1679. Bernardi (Comitis, _an adept_)--Libèr de Chimia. 12mo. Geismariæ, 1647. ---- De Chimico Miraculo. 8vo. Basil, 1600. ---- La Turbe des Philosophes. 8vo. Paris, 1618. ---- Opus de Chimia. (_Curious._) 8vo. Argent, 1567. ---- Traité de l’Œuf des Philosophes. 8vo. Paris, 1659. ---- La Parole Delaissée. 12mo. 1672. ---- Epistle to Thomas of Bononia. 24mo. London, 1680. ---- Trevisan’s Fountain. Lond. Bernard--Le Bernard d’Alemagne, cum Bernardo Trevero. 8vo. 1643. Beroalde (P.)--Histoire des Trois Princes. 2 v. 8vo. 1610. (_Disesteemed._) Beroalde (P.)--Le Palais des Curieux. (_Poem._) 12mo. Paris, 1584. ---- Le Cabinet de Minerva. Rouen, 1601. Berteman (M.)--Dame de Beau Soliel--Restitution de Pluton. 8vo. Paris, 1640. Besardi (J. B.)--Antrum Philosophicum, De Lapide Physico, &c. 4to. Aug., 1617. Beuther (D.)--Universale et Particularia. 8vo. Hamb., 1718. Bickeri (O.)--Hermes Redivivus. 8vo. Hanov., 1620. Billikius (A. G.)--De Tribus Principiis. 8vo. Bremen, 1621. ---- Deliria Chimica Laurenbergii. 8vo. Bremæ, 1625. ---- Assertionem Chymicarum Sylloge Opposita Laurenbergio. 8vo. Helmestadii, 1624. Birelli (G. B.)--De Alchimia. 4to. Firenze, 1602. Birrius (Martinus)--Tres Tractatus de Metallorum Transmutatione. 8vo. Amsterdam, 1668. Blarvenstein (Sol.)--Contra Kircherum. 4to. Vienna, 1667. Boerhave (H.)--De Chimia Expurgante suos errores. 4to. Lugduni Batavorum, 1718. Böhme (Jacob)--“Teutonicus Theosophus.” Works. Containing The Aurora, Three Principles, Threefold Life of Man, Answers to Forty Questions concerning the Soul, Treatise of the Incarnation, Clavis Mysterium Magnum, Four Tables of Divine Revelation, Signatura Rerum, Predestination, Way to Christ, Discourse between Souls, The Four Complexions, Christ’s Testaments, &c. Fol. London, 1764-81. ---- Works, by Elliston and Sparrow. 10 vols. 4to. Lond., 1659. ---- Miroir Temporel de l’Éternité. 8vo. Franc., 1669. ---- Idæa Chimiæ Adeptæ Bohmianæ. 12mo. Amst., 1690. Bolnesti (Edw.)--Aurora Chimica. Lond., 1672. Bolton (Samuel)--Magical but Natural Physic. 8vo. Lond., 1656. Bonardo (G. M.)--Minera del Mondo. 8vo. Mantua, 1591. Bono (P., _an adept_)--Margarita Novella. 4to. Basil, 1572. ---- Introductio in Divinam Artem Alchemiæ. 8vo. 1692. ---- De Secreto Omnium Secretorum. 8vo. Venet., 1546. Bonveau (J. D.)--De l’Astronomie Inférieure. 4to. Paris, 1636. Bade (---- de la)--De l’Énigme trouvé à Pillier. 4to. Paris, 1636. Borelli (Petri)--Hermetic Catalogue. 12mo. Paris, 1654. Bornetti (D.)--Jatrochimicus. Franc., 1621. Borri (G. F.)--La Chiave del Cabinetto. 12mo. Colon., 1681. Borrichius (O.)--De Ortu et Progressu Chemiæ. 4to. Hafnia, 1668. Borro (Tomaso)--Ze Fieriele Tomaso Borro Opere. Venez., 1624. Boyle (Hon. Robert)--Works, _useful_, many editions. Braceschi (J.)--Gebri Explicatio. 4to. Lugd., 1548. Bradley (Richard)--Work of Nature. (_Rare._) 8vo. Dub., 1721. Brachel (P.)--On Spurious Potable Gold. (_German._) 8vo. Col., 1607. Brandaw (M. Erbineusà)--12 Columnæ Naturæ et Artis. 8vo. Lip., 1689. Brebil (J. F.)--Concursus Philosophorum. 8vo. Jena, 1726. Brendelius (Zac.)--De Chimia in Artis Formam Redacta, ubi de Auro Potabile Agit. 8vo. Jenæ, 1630. Brentzius (Andrew)--Farrago Philos. 8vo. Ambergæ, 1611. Breton (L.)--Clefs de la Philosophie Spagirique. 12mo. Paris, 1726. Broault (T. D.)--Abrégé de l’Astronomie Inferieure ... Des Planetes Hermétiques. 4to. Paris, 1644. Brown (Thomas)--Nature’s Cabinet. 12mo. Lond., 1657. Buchlein (----)--Von Farben, und Künsten, auch der Alchimisten. 8vo. 1549. Burchelati (B.)--Dialogicum Septem Philosophorum. 4to. Trevisis, 1603. Burgavii (J. Ernest)--Balneum Dianæ. Lud., 1600-1612. ---- Introductio in Philosophiam Vitalem. 4to. Franc., 1623. Cæsar (T.)--Alchemiæ Speculum. (_German._) 8vo. Franco, 1613. Cæsii (B.)--Mineralogia. (_Rare._) Fol. Lug., 1636. Calid--Regis Calid Liber Secretorum. 8vo. Franc., 1615. Campegii (M.)--De Transmutatione Metallorum. 4to. Lud., 1503. Carellis (J. de)--De Auri Essentia ejusque Facultate in Medendis Morbis. 8vo. Venet., 1646. Carerius (A.)--Quæstio an Metalla Artis Beneficio permutari possint. 4to. Patavii, 1579. Casi (Jo.)--Lapis Philosophicus. 4to. Oxonii, 1599. Castagne (Gabriel de)--Œuvres Medicinales et Chimiques--1. Le Paradis Terrestre. 2. Le Miracle de la Nature Métallique. 3. L’Or Potable. 4. La Médecine Métallique. 8vo. Paris, 1661. Cato--Chemicus. 12mo. Lypsiæ, 1690. Cephali (Ar.)--Mercurius Triumphans. 4to. Magdeburgi, 1600. Charles VI.--Trésor de Philosophie. 8vo. Paris. Chartier (J.)--Antimoine, Plomb Sacré. 4to. Paris, 1651. Chesne (J.)--De Plus Curieuses Etrares. Paris, 1648. Chevalier Impérial--Miroir des Alchimistes. 16mo. 1609. Chiaramonte (G.)--Elixir Vitæ. 4to. Genoa, 1590. Christop--Paris. (_Adept, 13th age._) Chimica. 8vo. Paris, 1649. Chymia Philosophica. 8vo. Norimberg, 1689. Cicollini (Barab.)--Via Brevis. Romæ, 1696. Claf (E. Lucii)--De Lapide Christo Sophico. 4to. Ingol., 1582. Claves (E. de)--Des Principes de la Nature. 8vo. Paris, 1633. Clavei (Gas., _adept_.)--Apologia Argyropœiæ. 8vo. Niverius, 1590. ---- De Ratione Proginendi Lap. Philosophorum. 8vo. Nivers, 1592. ---- Philosophia Chimica, Prep. Auri. 8vo. Frank., 1602-1612. Clinge (F.)--Philosophia Hermetica. (_German._) 4to. 1712. Cogitationes Circa Alchæst. (_German._) 8vo. Fran., 1708. Collectanea Chimica. _Ten tracts._ 16mo. Lond., 1684. Collesson (J.)--De la Philosophie Hermétique. (_Disesteemed._) 8vo. Paris, 1630. Colletel (G.)--Clavicule et Vie de Raymond Lulle. 8vo. Paris, 1642. Colson (L.)--Philosophia Maturata. (_German._) 8vo. Hamb., 1696. Combachius (L.)--Salt and Secret of Philosophy. 16mo. Lond., 1657. Comenius (J. A.)--Natural Philosophy Reformed. 16mo. London, 1651. Commentatio--De Lapide Philosoph. 8vo. Cologne, 1595. Couringii (Herm.)--De Hermetica Ægyptiorum vetere et Paracelsicorum nova Medecina. 4to. Helmstadii, 1648. Cooper (N.)--Catalogue of Alchemical Books. 8vo. Lond., 1675. Cosmopolita--Novum Lumen. (_Adept._) Twelve Treatises, Enigma, Dialogue, &c. By Alexander Sethon. 8vo. Prague, 1604. ---- Ses Lettres. (_Spurious._) 2 v. 12mo. Paris, 1691. Cozzandi (L.)--De Magisterio Antiq. Colon., 1684. Crameri (J. A.)--Fossilium. 2 v. 8vo. Lug. Bat., 1730. Creilingius (J. C.)--De Transmutatione Metallorum. 4to. Tubing. Cremeri (Gaspar)--De Transmutatione Metallorum. 8vo. Crollii (Osw.)--Philosophy Reformed. 12mo. Lond., 1657. ---- Basilica Chimica. (_English._) Fol. Lond., 1670. Crollius Redivivus. Stein Tinchtur. 4to. Fran., 1635. Culpeper (Nic.)--Three-Fold World. 8vo. Lond., 1656. Curiosities of Chemistry. Lond., 1691. Dammy (Mathieu)--Observations sur La Chimie. 8vo. Amst., 1739. Dastinii (Johan.)--Visio, seu de Lapide Philosophico. (_English adept._) 8vo. Franc., 1625. ---- Rosarium Correctius. 8vo. Geismar, 1647. Deani (E.)--Tractatus Varii de Alchimia. (_Rare._) 4to. Fran., 1630. Dee (Dr Arthur)--Fasciculus Chimicus. 12mo. Lond., 1650. ---- (Dr Joannes)--Monas Hieroglyphica. 1564. ---- Propædemnata Aphoristica de Naturæ Virtutibus. 4to. Lond., 1568. Democritus--De Arte Sacra. (_Adept._) 8vo. Patav., 1573. Deodato (C.)--Pantheum Hygiasticum. Brunstruti, 1628. Dichiaratione, di Enimoni de gl’ Antichi Filosifi Alchimisti. 4to. Rome, 1587. Dickinson (E.)--De Chrysopœia. 8vo. Oxon., 1686. Disputatio Solis et Mercurii cum Lapide Philos. (_The Ancient War of the Knights._) 8vo. Tolos., 1646. Donato (Fra., Eremita). (_Adept._) Elixir Vitæ. Napoli, 1624. Dorneus (Gerard)--Clavis Philosophiæ. 12mo. Lugd., 1567. Doux (Gaston le)--Dictionnaire Hermétique. 12mo. Paris, 1695. Drebellius (C.)--Quinta Essentia. (_Not an adept._) 8vo. Hamb., 1621. Dubourg (Jacques)--Saint Saturne de la Chimie. Duchesne--Les Œuvres diverses de M. Duchesne sieur de la Violette. 6 v. 8vo. Paris, 1635. Dumbelei (J.)--Hortus Amoris Arboris Philosophicæ. 8vo. Fran., 1625. Dunstan (Saint)--On the Philosopher’s Stone. Lond. Eclaircissement de la Pierre Philosophale. 8vo. Paris, 1628. Efferarius (_an adept_.)--De Lapide Philos. 8vo. Argent., 1659. ---- Thesaurus Philosophicus. (_Esteemed and scarce._) 8vo. Argent., 1659. Elmulleri (M.)--Opera Omnia. Venet., 1727. Emblemata de Secretis Naturæ Chimicæ. 4to. Oppen., 1618. Epistola, cujusdam Patris ad Filium. 8vo. Lugd. Lyons, 1601. Epistolarum philos. Chemicarum. Fol. Francofurti, 1598. Erasti (Thomæ.)--De Auro Potabili. 8vo. Basil, 1578-1584. Erkern (Laz.)--De Re Metallica. (_English and excellent._) Fol. Francof., 1629. L’Escalier des Sages, avec figures. (_Curious and scarce._) Fol. Gronigen, 1689. Espagnet (John)--Enchyridion Physicæ Restitutæ. Paris, 1601. ---- Enchyridion Philosophiæ Hermeticæ. (_The anonymous works of this esteemed adept in English._) 16mo. Lond., 1651. Euchiontis (A.)--De Aquis, Oleis, et Salibus Philos. 8vo. Francof., 1567. Examen des Principes des Alchimistes. 12mo. Paris, 1711. L’Expositione de Geber Filosofo. (_Disesteemed._) 12mo. Venet., 1544. Eygeum (M.)--Le Pilote de l’Onde vive, ou le Secret du Flux et Reflux de la Mer et du Point Fixe. (_Scarce._) 12mo. Paris, 1678. Fabri (P. J., _not an adept_)--Alchimista Christianus. 8vo. Tolv., 1632. Fabricius (G.)--De Rebus Metallicis. 8vo. Tiguri, 1565. Fallopius (G.)--Secreti Diversi Raccolti del G. F. 8vo. Venet., 1578. Faniani (J. C.)--De Arte Alchimiæ. 8vo. Basil, 1576. Faniani (J. C.)--Metamorphosis Metallica. 8vo. Basil, 1660. Faustia (J. M.)--Philalethæ Illustratus. 8vo. Francofruts, 1706. ---- Pandora Chemica. (_Hermetic Extracts._) 1706. Fenton (Ed.)--Secrets and Wonders of Nature. Lond., 1659. Fernelius (J.)--De Abditis Rerum Causis. (_Doubtful._) 8vo. Paris, 1560. Fernel (Phil.)--Soliloquium Salium. Neapoli, 1649. Ferarius--Fratris Ferarii--Tractatus Integer. 12mo. 1647. Ferro (Josua)--Trattato de Meravigliosi Secreti. 8vo. Venet., 1606. Figuli (B.)--Paradisus Aureolus Hermeticus. 4to. Fran., 1600. ---- Auriga Benedictus Spagiricus. 12mo. Norimbergæ, 1609. ---- (G.)--Medicina Universalis. 12mo. Brux., 1660. Filareto Racolto di Secreti. 8vo. Fioren., 1573. Le Filet d’Ariadne. (_Hermetic._) 8vo. Paris, 1693. Fincki (T. V.)--Enchiridion Hermetico. 16mo. Lip., 1626. Flamel (Nicholas, _an adept_)--Explanation of his Hieroglyphics. 8vo. Lond., 1624. ---- Le Grand Eclaircissement. 8vo. Paris, 1628. ---- Summary. 24mo. Lond., 1680. ---- Le Désir Désiré, ou Trésor de Philosophie. 8vo. Paris, 1629. ---- La Musique Chimique. ---- Annotationes in D. Zacharia. (_Spurious._) _See_ Theatrum Chemicum. Fludd (Robert)--Clavis Philosophiæ et Alchimiæ. 2 v. Fol. Francof. La Fontaine des Amoureux de Science. 16mo. Paris, 1561. La Fontaine Perilleuse. (_Reputed._) 8vo. Paris, 1572. Fradin (P.)--Histoire Fabuleuse. (_Scarce._) 8vo. Lyons, 1560. Frankenberg (Von)--Gemma Magica. 8vo. Amstelodami. Freind (J.)--Prelectiones Chemicæ. 8vo. Amst., 1710. Frickius (J.)--De Auro Potabile Sophorum et Sophistarum. 4to. Ham., 1702. Frischi (D. G.)--Anatomiá Alchimiæ. 8vo. Parma, 1696. Frundeck (L.)--De Elixire Arboris Vitæ. 8vo. Hague, 1660. Furichius (J. N.)--De Lapide Philosophico. 4to. Argentorati, 1631. Gabella (Phil. à)--De Lapide Philos. 4to. Cassel., 1615. ---- Secretioris Philosophiæ Consideratio. 4to. Cassel., 1616. Gamon (C.)--Trésor des Trésors. 2 v. 12mo. Lyons, 1610. Garlandii (J.)--Dictionarium Alchimiæ. 8vo. Basil, 1571. Gault--Les Erreurs de l’Art Refutées. 4to. Paris, 1588. Geber, Works (_Adept of Chorasan in the Eighth Age_). 1. Sum of Perfection. 2. Investigation of Perfection. 3. Invention of Verity. 4. Furnaces. 8vo. Gedani, 1682. Gerhardi (J. C.)--Panacea Hermetica. 8vo. Ulm., 1640. ---- In Apertorium Lullii. 8vo. Tabing., 1641. Germanni (D.)--Judicium Philosophicum. 8vo. 1682. Gerzan (François de Soucy sieur de Gerzan)--Le Vrai Trésor de la Vie Humaine. 8vo. Paris, 1653. ---- L’Histoire Africaine. (_Chemical._) 8vo. Paris, 1634. ---- Historie Asiatique Mystique. 8vo. Paris, 1634. Giangi (Rinaldo)--Istruzione Speziele. Roma., 1715. Girolani (Flavio)--La Pietro Philosophica. 4to. Venet., 1590. Givry (P.)--Arcanum Acidularum. 12mo. Amst., 1682. Glauber (J. R.)--Works. (_Chemistry._) Fol. Lond., 1689. Glissenti (Fabio)--Della Pietra de Filosofi. 4to. Venet., 1596. Gloria Mundi. Hamb., 1692. Glutten--Minerale de Mercurio Philos. 8vo. Lips., 1705. Godfrey (B.)--Miscellaneous Experiments. 8vo. Lond. Gonelli (Jos.)--Thesaurus Philos. Neapoli, 1702. Gohory (J.)--Ancien Poeme, science minerale. 8vo. Paris, 1572. Grand Œuvre--Apologie pour le G. O. par D. B. 12mo. Par., 1659. Granger (G.)--Paradox que les Metaux out Vie. 8vo. Par., 1640. Gratarole (William)--Vera Alchimia. Twenty-three tracts. 2 v. 8vo. Bas., 1572. ---- On the Philosopher’s Stone. 4to. Lond., 1652. Greveri (Jod.)--Secretum Magnum. 8vo. Lugd., 1588. Grevin (Jac.)--De L’Antimoine Contre Launay. 4to. Par., 1567. Groschedeli (J. B.)--Proteus Mercurialis. 4to. Francof., 1629. ---- Hermetisches Kleebat, weisheit. 8vo. Fran., 1629. Groschedeli (J. B.)--Mineralis, seu Physici Metallorum Lapidis Descriptio. 8vo. Hamb., 1706. Guiberto (Mi.)--De Alchimiæ Ratione et Experientia. 8vo. Arg., 1603. ---- De Interitu Alchymiæ. Tulli, 1614. Guide to Alchemy. Lond. Guidi (J.)--De Mineralibus, De Alchimisticis, De Thesauris. 4to. Venet., 1625. Guissonius (P.)--De Tribus Principiis. 8vo. Fran., 1686. Gulielmi (Dom)--De Salibus. 8vo. Lugd. Batav., 1707. Guinaldi (J.)--Dell’ Alchimia Opera. 4to. Palermo, 1645. Hadrianeum--De Aureo Philosophorum Lapide. 8vo. Rothomagi, 1651. Haffeurefferi (J.)--Officina Hermetico Paracelsica, 8vo. Ulmmæ, N.D. Hagedon (E.)--Secreta Spagirica. Jena, 1676. Hannemanni (J. L.)--Ovum Hermetico Trismegistum. Franc., 1694. Hapelius (N. N.)--Chieragogia Heliana. 8vo. Marpurgi, 1612. Hartman (J.)--Opera omnia Medico-Chimica. Fol. Franc., 1684. Haumerie (C.)--Les Secrets les Plus Cachés. Par., 1722. Helbegii (J. O.)--Introitus in veram, atque Inauditam Phisicam. 8vo. Ham., 1680. ---- Centrum Naturæ Concentratum. 12mo. Gedani, 1682. ---- Judicium de Viribus Hermetecis. 12mo. Amst., 1683. ---- Salt of Nature, by Alipili. 16mo. Lond., 1696. Heliæ (A Franciscan)--Speculum Alchemiæ. 8vo. Fra., 1614. Helmont (J. B.)--Works, translated. Fol. Lond., 1664. Helvetius (J. E.)--Of a Transmutation. 8vo. Lond., 1670. Helwig (J. O.)--Curiositates Alchemiæ. 8vo. Leip., 1710. Hermetis Trismegisti, 7 capitula. (_Adept._) 8vo. Lips., 1600. ---- Seven Chapters, Tablet and Second Book. 8vo. Lond., 1692. Hermetical Banquet. 8vo. London, 1652. Hermophile--Canones Hermetici. 8vo. Marpurgh, 1608. Heydon (John)--Theomagia, or the Temple of Wisdome. In three parts--spirituall, celestiall, and elementall. 8vo. London, 1262-3-4. Heydon (John)--The Wise Man’s Crown ... With the Full Discovery of the true Cœlum Terræ, or First Matter of the Philosophers, with the Regio Lucis. 8vo. London, 1664. ---- Saphiric Medicine. Fol. Lond., 1665. Hieroglyphica Egyptio-Græca (de Lapide). 4to. Basil, 1571. Hoffmann (F.)--Dissertationes Phisico-Medico-Chimicæ. 4to. Haf., 1726. Hoghelande (Ewald)--Historia Transmutat. 8vo. Colon., 1604. ---- (Theo.)--De Alchimiæ Difficultatibus. 8vo. Colon., 1594. Holland (Isaac, _adept_)--Mineralia Opera de Lapide Phil. Middl., 1600. ---- De Triplici Ordine Elixiris et Lapidis Theoria. 8vo. Bernæ, 1608. ---- Opera Universalia et Vegetabilia. Amh., 1617. ---- Vegetable Work. 4to. London, 1659. ---- Universali Opere. (_Sicut filio suo M. Johanni, Isaaco Hollando e Flandria Paterno animo._) 8vo. Fran., 1669. Hornei (C.)--De Metallis Medecis. 8vo. Helm., 1624. Hortulanus Hemeticus. (_Cum fig._) 8vo. Franc., 1627. ---- Reign of Saturn Revived. Lond., 1698. Hydropyrographum, true Fire-Water. 24mo. London, 1680. Hylealischen, Natural Chaos. 8vo. Franc., 1708. Icon Phil. Occultæ. (_Esteemed._) 8vo. Par., 1672. Imperial--Chevalier Impérial. Le Miroir d’Alchimie. 16mo. Paris, 1607. Inconnu--Chevalier Inconnu. La Nature au Découvert. 8vo. Aix., 1669. Isabella--Secreti della Isabella. Venet., 1665. Isagoge--Triunus Dei et Naturæ. 8vo. Ham., 1674. Isnard (Abel)--La Médecine Universelle. 4to. Par., 1655. Jean--Pope John XXII. L’Art Transmutatoire. 8vo. Lyons, 1557. Jebsenii (J.)--De Lapide Philosophorum Discursus. 4to. Rostochii, 1645. Johnsoni (Guil.)--Lexicon Hemeticarum. 8vo. London, 1652. Jonstoni (J.)--Notilia Regni Mineralis. 12mo. Lips., 1661. Jungkin (J. H.) Chimia Experimentalis Curiosa. 8vo. Franc., 1687. Kalid (_Arabian adept_). Secreta Alchimiæ. 8vo. Lond., 1692. Kelleus (Edw.)--De Lapide Philos. 8vo. Ham., 1673. Kergeri (M.)--De Fermentatione. Wittenb., 1663. Kerneri (A.)--De Auro Mercurio Antimonio. 12mo. Erfurt., 1618. Khunrath (H. Conrad)--Symbolum. (_Esteemed._) 8vo. Magd., 1599. ---- Magnesia Catholica. 12mo. Argen., 1599. ---- Amphitheatrum Sapientiæ Æternæ. 4to. Mag., 1608. Kieseri (F.)--Azoth Solificatum. Mulhusit, 1666. Kircheri (Athan.)--Mundus Subterraneus. 2 v. Fol. Amst., 1678. Kircmayer (G.)--De Natura Lucis, de Igne Philos. 4to. Vittebergæ, 1680. Keickringii (T.)--Commentarius in Currum Triumphalem Antimonii. 8vo. Amst., 1671. Kleinold--Oder Schatz der Philosophen, &c. 8vo. Fran., 1714. Knorr (L. G.)--Basil Redivivus. (_German._) 8vo. Lip. 1716. Koffski (V.)--Vonder Ehrste Tinctur Burtzel. 4to. Dan., 1687. Kriegsmanni (G. C.)--Commentariolus interpres Tabulæ Hermetis. (_Sine loco._) Kruger (A. A.)--De Sol. Chemicorum. Brunswici, 1713. Kunckel (J.)--Experiments. 8vo. Lond., 1705. Kunst (J. C.)--De Menstruo Universali. 4to. Hal., 1737. Lacinium (J.)--Pretiosa Margarita. 8vo. Venet., 1546. Lagnei (D.)--Consensus Philosophorum. 8vo. Paris, 1601. ---- Harmonie Mystique, ou Accord des Philosophes Chimiques. 8vo. Paris, 1636. Lambye (S. B.)--Revelation of the Secret Spirit. 8vo. Lond., 1623. ---- An Italian Comment on the above work, by Agnelli. 1665. Lamy (Guillaume)--Sur L’Antimoine. 12mo. Paris. Lancilotti (C.)--Guida alla Chimia. 12mo. Modene, 1672. ---- Triumfo del Mercurio. 16mo. Modene, 1677. ---- Triumfo D’ell Antimonio. 12mo. Modene, 1683. Langlet du Fresnoy--Histoire de la Philosophie Hermétique, avec Catalogue des Livres Hermétiques. 3 v. 8vo. Hay, 1742. ---- The Hermetic Catalogue separately. 8vo. Paris, 1762. Lanis (Francisie Tertii de)--Magisterium. 3 v. Fol. Brix., 1684. Lampas Vitæ et Mortis. 12mo. Ludg. Bat., 1678. Lapis Philosophicus--Lapis Metaphisicus. (_Rare._) 8vo. Paris, 1570. ---- De Lapidis Physici Conditionibus. 8vo. Colon., 1595. ---- De Lapide Philosophico. ---- 1618. ---- Disceptatio de Lapide Philos. 8vo. Col., 1671. Lasnioro (J.)--Tractatus Aureus. 8vo. 1612. Lavini (Ven.)--De Cœlo Terrestre. 8vo. Marp., 1612. Lazarel (Louis)--Le Basin D’Hermes. 8vo. Paris, 1577. Lee (Thomas)--Of the Sovereign Balsam. Lond., 1665. Lemery (Nic.)--De L’Antimoine. 12mo. Paris, 1707. Lemnius (Lav.)--Secret Miracles of Nature. Fol. London, 1658. Lettre sur le Secret du Grand Œuvre. 12mo. Hay, 1606. Leonardi (Camilla)--Speculum Lapidem. Paris, 1610. Libavius (And.) of Halle in Saxony--44 works on the various branches of Alchemy. Fol. Franc., 1595. Liberii (B.)--Explanatio in Tincturam Physicorum. 8vo. Franc., 1623. Locatelli (Lud.)--Theatro D’Arcani Chimici. 8vo. Venet., 1648. Locques (J.)--Philosophie Naturelle. (_Scarce._) 8vo. Par., 1665. Longino (C.)--Trinum Magicum. (_Rare._) 12mo. Fran., 1616. Long Livers. Folio. Lond., 1722. Lossii (F.)--De Martis Curationibus. Lip., 1685. Lucerna Salis Philos. (_Curious. It is by John Harprecht of Tubingen, a professed adept._) 8vo. Amst., 1658. Lucii (C.)--De Lapide Christo Sophico. 4to. Ingold., 1582. Ludovicus Comitibus--Practicæ Manualis. Francof. Lulli (Raymundi, _an adept_)--Opera Alchemia. 2 v. Lond., 1673. ---- Opera Omnia. 8vo. Argent., 1677. ---- Practica Artis. Fol. Lug., 1523. ---- De Secretis. 8vo. Aug., 1541. ---- De Aquis Super Accurtationes. 8vo. Aug., 1541. ---- Alchimia Magia Naturalis. 8vo. Norimb., 1546. ---- Tertia Distinctio Transmutatione. 4to. Norimb., 1546. ---- Cantilena ad Regem Anglorum. 8vo. Colon., 1553. ---- Summaria Lapidis Abbreviationes. Fol. Basil, 1561. ---- Mercuriorum Repertorium Apertorium. 8vo. Colon., 1566. ---- De Aquis Mineral Epist. Rupert. 8vo. Colon., 1567. ---- Testamentum Novissimum. 8vo. Basil, 1572. ---- De Secretis Medicina Magna. 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It contains 133 alchemical tracts, of which 33 are reprinted from Theatrum Chemicum, viz., Arisleus, Artephius, Aristotle, Avicenna, Arnold, Altus Liber Mutus, Angenelli, Albinus, Bacon, Becher, Blawenstein, Borrichius, Brachesky, Bono, Bernard, Basil, Bernaud, Balduinus, Cato, Clauder, Chortalasseus, Cuoffelius, Dornea, Dastin, Espagnet, Faber, Fanianus, Ficinus, Friben, Geber, Gerard, Guido, Hermes, Hogheland, Helvetius, Icon, Johnson, Kalid, Kircher, Kuigman, Libavius, Lewis, Lully, Massa Solis, Merlin, Morhoff, Morien, Malvisius, F. Mirandola, T. Norton, Orthelius, Paracelsus, Philalethes, Pantaleon, Ripley, Richard, Rupescissa, Sachs, Sendivogius, Stoleius, Todenfeld, Zadith, Zacharia. Col, 1702. Manna--Of the Blessed Manna of the Philosophers. Lond., 1680. Margarita Philosophica. 4to. Basil, 1583. Maria Egypti Dialogues. (_An adept._) A. M. 3630. 8vo. Leip., 1708. Mark (B.)--Hermetischen Philos. Herren. 8vo. Strasb., 1701. Mars Philosophische, vel Azoth. 8vo. Fran., 1656. Martinière (La)--Le Tombeau de la Folie. 12mo. Paris. Massin (P.)--De la Pierre Philosophale. Mazotta (B.)--De Triplici Philosophia. 4to. Banoniæ, 1653. Medices (C. de)--Concursus Philosophorum. 8vo. 1706. Medicina Metallorum, seu Transmutatio. 4to. Lip., 1723. Medicinesche, Universal-Sonne. 8vo. Hamb., 1706. Meerheim (T. G.)--Discours Curieuser Sachen, &c. 8vo. Leip., 1708. Melceri (N.)--Lapis Philosophorum. Fol. 1449. Menneus (G.)--Sacræ Philosophiæ. 4to. Antwerp, 1604. Mercurii Trismegisti--Sapientia Dei. Basil, 1532. Mercurius Redivivus. (_Scarce._) 4to. Franc., 1630. Mercurius Triumphans. (_Scarce._) 4to. Magd., 1600. Mercury’s Caducean Rod, by Cleidophorus. 16mo. Lond., 1704. Meresini (Thi.)--Metal Transubstant. 8vo. Han., 1593. Meun (Jean de)--Ses Œuvres. 3 tomes. 12mo. Paris, 1735. ---- Le Miroir d’Alchimie. 18mo. Paris, 1613. Meurdrack (Maria)--Light of Chemistry. (_German._) 12mo. Fran., 1712. Meysonnier (L.)--La Belle Magie. Lyons, 1669. Milii (J. D.)--Opus Medico-Chemicum, cum Fig. (_Disesteemed._) 4to. Franc., 1620. Milii (J. D.)--Philosophia Reformata. (_Curious._) 4to. Fran., 1622. Minderii (R.)--Disquisido Jatrochimica. Aug., 1618. Minera del Mondo, Secreti di Natura. 12mo. Ven., 1659. Minzicht (H.)--Thesaurus Medico-Chimicus. 8vo. Hamb., 1638. Mizaldi (A.)--Memorabilium IX. Centuriæ. 16mo. Coloniæ, 1572. ---- De Lapide Aureo Philosophico. 4to. Hamb., 1631. Mollii (H.)--Physica Hermetica. 8vo. Franc., 1619. Montani (J. B.)--De Arte Alchemia, libri xviii. Monte (J.)--De Medicina Universali. 8vo. Fran., 1678. ---- Hermetis, Erlauterung dess Hermetischen Guldenen Fluss. 8vo. Ulmæ, 1680. Morestel (P.)--De La Pierre Naturelle. 12mo. Rouen, 1667. Morhoffi (D. G.)--De Metal Transmut. 8vo. Hamb., 1673. Morienus (_adept_)--De Transfiguratione Metallorum. 4to. Han., 1565. Morleii (C. L.)--Collectanea Chemica. (_Esteemed._) 8vo. Ant., 1702. Mormii (P.)--Arcana Naturæ. Lugd., 1630. Mortii (J.)--Opera Varia. Lug. Bat., 1696. Mose (Der Von)--Urtheilende Alchymist. 8vo. Chern., 1706. Motren (M.)--Amadis de Gaule Livre. 14^{me}. (_Various editions._) Moüilhet (P.)--La Vie de P. M. de Carcassonne, avec figs. 8vo. Par., 1613. Muller (A.)--Paradiess-Spiegel. 8vo. Leips., 1704. ---- (J. E.)--Des Steins der Wéisen. 8vo. Franc., 1707. Mulleri (P.)--Miracula Chemica. 12mo. Regio, 1614. Mutus Liber (_Altus_)--The Process in Fifteen Views. Fol. Rup., 1677. Museum Hermeticum--21 tracts, by the following authors: Alze, Cremer, Flamel, Hydrolitus, Helvetius, Lampspring, De Meun, Mynsicht, Maierus, T. Norton, Philalethes, Pansophus, Sendivogus. Franc., 1677. Mylii (J. D.)--Philosophia Reformata. Fran., 1622. Mysii (F.)--De Secretis Antimonii. 8vo. Basil, 1575. Nabre (G. B.)--Il Metamorfosi Metallicoe Humano. 4to. Brescia, 1564. Nadasti (Teodo.)--Teorica Prattica. Cosmop., 1718. Nasari (J. B.)--Della Transmutat. 4to. Bresc., 1599. Nasari (J. B.)--Concordanza dei Filosofi. 4to. Bresc., 1599. Nature--History of Nature Confirmed by Experience. 8vo. Lond., 1678. Naxagoras (J. Equitis von)--Veritas Hermetica. 8vo. Vratislau, 1712. ---- Alchimia Denudata. (_German._) 8vo. Vratislàu, 1716. ---- Aurea Catena Homeri. 12mo. Lipsiæ, 1728. ---- Concorda Philosophica. Neander (Theop.)--Heptas Alchimica. 8vo. Hallæ, 1621. Nehusi (Henr.)--Tres Tractatu de Lapide. (_Curious._) 16mo. Hanoviæ, 1618. Nollius (H.)--Theoria Philosophiæ Hermeticæ. 8vo. Hanov., 1617. ---- Corruption and Generation. 8vo. Lond., 1657. Nortoni (Samuelis)--Septem Tractatus Chimici, cum Figuris. 1. Catholic Physic. 2. Elixir Vitriol. 3. Mercury Revived. 4. Medicine of Life. 5. Saturn Saturated. 6. Gems of Pebbles. 7. Alchemy. 4to. Fran., 1630. Norton (Thomas)--Ordinall of Alchemy. 4to. Lond., 1652. Nuysement (Dom)--True Salt of Philosophers. 8vo. London, 1657. Ohacan (D. A., _Spaniard_)--Commentum in Parabolas Arnoldi. Fol. Hisp., 1514. Olympe--Le Grand Olympe, ou Explication de 79 Metamorphoses. 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Pantheus (J. A.)--Sacerdos Venetus, de Arte et Theoria Transmutationis Metallicis. 8vo. Paris, 1550. Paracelsi Theophrasti Opera Omnia. 3 v. Fol. Gen., 1662. ---- Compendium Vitæ et Catalogus. Basil, 1568. ---- Pyrophilia Vexationem. 8vo. Basil, 1568. ---- Septem Libri de Gradibus Philosophiæ Magnæ. ---- De Tartaro. 8vo. Basil, 1570. ---- Archidoxorum, lib. x. 8vo. Colon., 1570. ---- Aurora. 8vo. Basil, 1577. ---- Key of Philosophy. 8vo. Lond., 1580. ---- De Mercuriis Metallorum. 8vo. Colon., 1582. ---- Medico-Chimico Chirurgica. 12 t. 4to. Franc., 1603. ---- Sympathy. 8vo. Lond., 1656. ---- Chemical Transmutation. 8vo. Lond., 1657. ---- Philosophy to the Athenians. 12mo. Lond., 1657. ---- Prescription of 114 Cures. 4to. 1659. ---- Archidoxis of Arcana and Elixirs. 8vo. London, 1663. ---- Philosophiæ Adeptæ. 8vo. Basil. Parkhurst’s Sympathetic Mummy. Lond., 1653. Partricii (F.)--Magia Philos. Zoroastris. 8vo. Hamb., 1593. Partridge (John)--Treasury of Secrets. 8vo. Lond., 1591. 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Reyheri (S.)--De Juridice Philosophica. 4to. Kibiæ, 1692. Rhenani (J.)--Aureus Tractatus. 4to. Franc., 1612. ---- Decades Duæ, seu Syntagma harmoniæ Chimicorum--Rhasis, Merlin, Guido, Saure, Wittich, Dumbel, Gratian, Antonio, Aquinas, Dastin, Salamon, Small Rosary. 8vo. Fran., 1625. ---- De Solutione Materiæ. 8vo. Fran., 1635. Rhodagiri (L.)--De Solutione Philosophica. 8vo. Lugd., 1566. Richebourg (J. M.)--Bibliothèque. Eighteen tracts. Artephius, Azot, Ancient War, Bernard, Basil, Flamel, Geber, Hermes, Hortulain, Morien, Mary, Turba, Zachary. 3 vols. 12mo. Paris, 1741. Riplei (Georgii, _adept_)--Opera Omnia. 8vo. Casselis, 1649. ---- Treatise of Mercury. Lond., 1680. ---- Bosom Book, Accurtations. 8vo. Lond., 1680. Riviere (Cesare della)--Il Mondo Magico. Milano, 1605. Robertus (Valensis)--De Antiquitate Artis Chemiæ. 8vo. Lugd., 1602. Rochas (H.)--La Physique Demonstrative. 8vo. Paris, 1643. Rodostanticum Speculum. (_German._) 4to. 1618. Rodocanacis (C.)--Of Antimony. 4to. Lond., 1664. Rolfincius (G.)--Mercurius Metallorum et Mineralium. 4to. Jena, 1670. Rosarium Novum--De Lapide Benedicto. 4to. Germ., 1668. ROSICRUCIANS. Communis et Generalis Reformatio Totius Mundi. (_German._) 8vo. Casselis, 1614. Fama Fraternitatis of the meritorious order of the R. C. (_German._) 8vo. Casselis, 1614. Secretioris Philosophiæ Consideratio Brevis à Philippo à Gabella, Philosophiæ studioso, conscripta; et nunc primum unà cum CONFESSIONE FRATERNITATIS R. C., in lucem edita. 4to. Cassellis, 1615. Exercitatio Paracelsica Nova de Notandis ex Scripto Fraternitatis de Rosea Cruce. (_See_ Andreas Libavius’ Examen Philosophiæ Novæ, quæ veteri abrogandæ opponitur.) Fol. 1615. Analysis Confessionis Fraternitatis de Rosea Cruce pro admonitione et instructione eorum, qui, quia judicandum sit de ista nova factione scire cupiant. Fol. 1615. Chymische Hochzeit: Christiani Rosencreutz. Anno 1459. 8vo. Strasbourg, 1616. Echo of the God-illuminated Brotherhood of the Worthy Order R. C. (? By Julius Sperber). 8vo. Dantzig, 1615. Julianus de Campis--An Open Letter or Report addressed to all who have read anything concerning the new Brotherhood of the R. C. (_German._) 8vo. 1616. Andreas Libavius--Well wishing Objections concerning the Fame and Confessions of the Brotherhood of the R. C. (_German._) 8vo. Francfurt, 1616. Fama Remissa ad Fratres Roseæ Crucis. (_German._) 8vo. 1616. Radtichs Brotoffer--Elucidarius Major, oder Ekleuchterunge über die Reformatio der Ganzen Weiten Welt. 8vo. 1617. Fraternitatis Rosatæ Crucis Confessio Recepta. (Written by A. O. M. T. W.) 8vo. 1617. Fredericus G. Menapius (_i.e._, Johann Valentin Alberti)--Epitimia F. R. C. The Final Manifestation or Discovery of the worthy and worshipful Order R. C.... Written by command of the above-mentioned Society by Irenæus Agnostus (Menapius). _An attack on the Society._ (_German._) 8vo. 1619. ---- I. Menapius Roseæ Crucis, to wit: Objections on the part of the Unanimous Brotherhood against the obscure and unknown writer, F. G. Menapius. (_With other matters. Is also a covert attack written by Menapius._) 8vo. 1619. (_German._) Florentinus de Valentia--Rosa Florescens contra F. G. Menapii Calumniis. 8vo. 1617. Judicia de Statu Fraternitatis de Rosea Cruce. 12mo. 1617. Responsum ad Fratres Rosaceæ Crucis Illustres. 12mo. 1618. F. R. C.--Fama e Scanzia Redux. 12mo. 1618. φλενοθιονρεδας.--Hoc est Redintegratio. (_Addressed to the Brotherhood of the Rose Cross._) 8vo. 1619. Johann Valentin Andreas--Turris Babel, sive Judicium de Fraternitatis Roseæ Crucis Chaos. 24mo. Argentorati, 1619. S. R. (_i.e._, Sincerus Renatus, a pseudonym of Sigmund Richter)--Perfect and True Preparation of the Philosophical Stone, according to the Secret of the Brotherhood of the Golden and Rosy Cross. With the Rules of the above-mentioned Order for the Initiation of New Members. 8vo. Breslau, 1710. Secret Symbols of the Rosicrucians of the Sixteenth and Seventeenth Centuries. Fol. Altona, 1785-88. Joachim Fritz (? Robert Fludd)--Summum Bonum, quod est verum subjectum veræ magicæ, cabalæ, alchymiæ Fratrum Roseæ Crucis verorum in dictarum scientiarum laudem, et insignis calumniatoris ... M. Mersenni dedecus publicatum. Fol. Francfurt, 1629. Thomas Vaughan (Eugenius Philalethes)--The Fame and Confession of the Fraternity of R. C., with a Preface annexed thereto, and a short declaration of their Physicall Work. 8vo. London, 1652. John Heydon--The Rosie Crucian Infallible Axiomata. 12mo. London, 1660. ---- The Holy Guide, leading the Way to the Wonder of the World. 8vo. London, 1662. ---- Theomagia; or, The Temple of Wisdome. In three parts--spirituall, celestiall, and elementall. 8vo. London, 1662-3-4. ---- The Wise Man’s Crown, or The Glory of the Rosy Cross. 8vo. London, 1664. ---- El Havarevna; or The English Physitian’s Tutor in the Astrobolismes of Mettals Rosie Crucian. 8vo. London, 1665. Hargrave Jennings--The Rosicrucians: Their Rites and Mysteries. With chapters on the Ancient Fire and Serpent Worshippers, and Explanations of the Mystic Symbols Represented on the Monuments and Talismans of the Primeval Philosophers. 8vo. London, 1870. Arthur Edward Waite--The Real History of the Rosicrucians. Founded on their own Manifestoes and on Facts and Documents collected from the writings of Initiated Brethren. 8vo. London, 1887. * * * * * Rosnel (P.)--Le Mercure Indien. (_Curious._) 4to. Paris, 1672. Rossello (T.)--Secreti Universali. 8vo. Venet., 1574. Rossinus (H.)--De Opera Dei Creationis. 4to. Fran., 1597. Rothscoltzii (F.)--Bibliotheca Chimica. 4to. 1719. ---- Bibliotheca Chemia Curiosa Adornata. 12mo. Noren., 1720. Rouillac (P.)--Practica Operis Magni. 8vo. Lugd., 1582. Rousselet--La Chrysospagirie. 8vo. Lyons, 1582. Rudenius (M.)--Bendencten Von der Alchimistichen Artzen Kunst. 8vo. Lip., 1605. Ruelli (J.)--De Natura Stribium. 2 vols. 8vo. Venet., 1538. Rullandi (M.)--Progymnasmata Alchimiæ. 8vo. Fran., 1607. Rullandi (M.)--Lexicon Alchimiæ. 4to. Fran., 1612. Rupecissa (Johan, _adept_)--Cœlum Philosophorum. 8vo. Parisiis, 1543. ---- De Quinta Essentia Rerum Omnium. 8vo. Basil, 1561. ---- De Secretis Alchemiæ. 4to. Col. Agi., 1579. ---- Livre de Lumière. 16mo. Paris. Sabor (Chr. Fer.)--Practica Naturæ vera Preparatio Lapidis Mineralis de Antimonio. (_German._) 8vo. 1721. Saignier (J.)--Magni Lapidis Naturalis Philosophia. 4to. Brem., 1664. Saint Romain--Effets de la Pierre Divine. 12mo. Paris, 1679. Salæ (Angeli)--Opera Medico-Chymica Omnia. 4to. Rothomagi, 1650. Sale (De)--De Secreto Philosophorum. 8vo. Cass., 1651. Salmon (William, M.D.)--Hermes, Kalid, Pontanus, Artephius, Geber, Flamel, Bacon, Ripley. 8vo. Lond., 1692. ---- Bibliothèque. Containing twelve tracts by reputed adepts. 12mo. Paris, 1672. Saltzhal (S.)--De Potentissima Medicina Univali. 8vo. Argent., 1659. Sapientia--Clavis Majoris Sapientiæ (Artephius). 8vo. Paris, 1609. Sawtree (John)--Of the Philosopher’s Stone. 4to. Lond., 1652. Schennemannus (H.)--De Medecina Reformata seu denario Hermetico-Chemico. 8vo. Fran., 1617. Schleron (H.)--De Lapide Philosophorum. 8vo. Marpus, 1612. Schlussel--Zur Findung dess Steins der Weissen. 8vo. Leip., 1706. Scholzii (L.)--Summum Philosophiæ. Fol. Hano., 1610. Schotti (C.)--Physica Curiosa cum Figuris. 4to. Herb., 1667. ---- Mirabilia Artis. 2 v. 4to. Norim., 1664. Schuleri (C.)--De Miraculo Chemico. 1616. Schwertzer (Sibald)--Chrysopœiæ. (_Esteemed._) 8vo. Hamb., 1618. Scientia Exemplar (_ex Lagneo_). 4to. Ulm., 1641. Scot (Patrick)--Tillage of Light. 8vo. Lond., 1623. Scoti (Michael)--De Secretis Naturæ. 12mo. Fran., 1614. Sebilista (W.)--Manuale Hermeticum. 4to. Wolf., 1655. Secrets Disclosed of the Philosopher’s Stone. 24mo. 1680. Seilerus--Of a Transmuting Powder Found. 4to. Lond., 1633. Sel--Du Sel de Sapience. (_Disesteemed_). 8vo. Paris, 1619. Semita Rectitudinis de Alchemia. 8vo. Gratianopoli, 1614. Sendivogius (Mich.)--De Vero Sale. (_Spurious._) Franc., 1651. ---- New Light of Alchymy. Senfrid (J. H.)--Medulla Naturæ. 8vo. Taltzlach, 1679. Sennertus (D.)--Institutions of Chemistry. 8vo. London. Severini (Petri)--Totius Philos. Adeptæ. 8vo. Basil, 1572. Severino (Scipione)--Triomfo d’Ell Alchimia. 8vo. Venet., 1691. ---- Filosofia Alchemia. Venet., 1695. ---- Commentary on Lully. (_Italian._) 1684. Seyfarti (A.)--Klar und Deutliche Luorterung. 8vo. Leypsich, 1723. Sferza (La)--De Gli Alchemisti. Lion., 1665. Sidrach--Le Grand Fontaine de Science. 4to. Paris, 1514. Simpson--Of Fermentation. Lond., 1675. Snoyus (R.)--De Arte Alchimiæ. Fol. Francof., 1620. Sol Sine Vesta (_anonymous adept_). Amst., 1684. Spacheri (S.)--Alchimia, cum Figuris. 4to. 1616. Sperberi (J.)--Argumentum in Veram Triunius Dei et Naturæ. 8vo. Hamb., 1672. ---- De Materia Lapidis. 8vo. Hamb., 1674. Stahli (G. E.)--Fundamenta Chimiæ. 4to. Norim., 1723. Starky (G.)--Pyrotechny Asserted. 12mo. Lond., 1658. ---- Nature’s Explication. 1658. ---- Marrow of Chemical Physic. 12mo. 1661. Steebe (I. S.)--Elixir Solis. 12mo. Francof., 1672. ---- Cœlum Sephiroticum. Fol. Moguntiæ, 1679. Stisseri (J. A.)--Acta Laboratorii Jesiæ. 4to. Helen., 1701. Stolcii (D.)--Viridiarium Chimicum, cum Figuris. Franc., 1624. ---- Hortulus Hermeticus, cum Figuris. 8vo. Franc., 1627. Struthius (J.)--Medecina Priscorum. Lugd., 1600. Struvius (E. G.)--Chimicum sine Igne. 8vo. Jenæ, 1715. Surmiti (J.)--Physica Electiva. 4to. Nor., 1697. ---- In Collegium Experimentale Curiosum. 4to. Norim., 1701. Suchten (Alex.)--Clavis Alchemiæ. (_German._) 8vo. Montis., 1614. ---- Secrets of Antimony. 8vo. Lond., 1670. Sudum Philosophicum. 8vo. Hamb., 1660. Swedenburgii (Em.)--Regnum Minerale. 3 v. Fol. Liq., 1734. Synes--De Sapientia Divina. 12mo. Lutet., 1635. T. W.--Marrow of Chemical Physic. Lond., 1659. Tabulæ Septem Synopsim Lapidis. Erph., 1598. Tachemius (Oth)--De Liquore Alkæst. 4to. 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Tractatus Antiquorum Arcanorum. 8vo. 1612. Tractat. 7 Von Stein der Weissen. 8vo. Ham. Tranas Facilis ad Hermetis Artem. 12mo. Corolopili, 1686. Transformation Métallique. 8vo. Paris, 1651. Transfiguratione Metallorum (De). 8vo. Hanov., 1593. Treasure of Treasures. 24mo. Lond., 1680. Tres Tractatus de Metallorum Transmutatione. Amst., 1668. Trinum--Koffski, Alphidius, and Lully. 8vo. Arg., 1699. Triomphe Hermétique (_i.e._, Ancient War of the Knights). 12mo. Amst., 1689. Trifolium Hermeticum. (_German._) 1629. Trimosin (S., _adept_)--La Toison d’Or. 8vo. 1611. Trithemius (J.)--De Lapide Phil. 8vo. 1611. Trinum Magicum Opus Secretorum. 12mo. Tran., 16, 1809. Trompette de Philosophie Hermétique. 12mo. Paris. Tubicum Conviviale Hermeticum. 4to. Gedani, 1682. Tymme (J.)--Nature’s Closet Opened. 4to. Lond., 1612. Ulstadii (P.)--Cœlum Philosophorum. 12mo. Lugd., 1553. Untzerus (M.)--Anatomia Mercurii. 4to. Hale Sax., 1620. Urbigero (Baro., _adept_)--Aphorisms. 12mo. Lond., 1690. Vallensis (R.)--De Veritate et Antiquitate Artis Chemicæ. 16mo. Par., 1651. Valentine (Basil, _adept_)--Last Will, Practica, Twelve Keys, Manual, Natural and Supernatural Things, Microcosm, &c. 8vo. Lond., 1671. ---- Triumphal Chariot of Antimony. 8vo. 1656. ---- Scripta Chimica. 8vo. Hamburgi, 1700. Vallerlis (V.)--Lulliam Explicano. 4to. August., 1589. Vanderlinden--De Scriptis Medecis. 4to. Norim., 1686. Vanner (T.)--Way to Long Life. 4to. Lond., 1623. Vannucio Pyrotecnia della Minere. 4to. Venet., 1540. Vargas (B. P.)--De Re Metallica. 8vo. Madrid, 1569. Vigam of Verona--Medulla Chymiæ. Lond., 1683. Vigenerus (B.)--Of True Fire and Salt. Lond., 1649. Vigani (J. A.)--Medulla Chymiæ. Lug. Bat., 1693. Villanova (Arnoldus de)--Opera Omnia--Conversion of Metals, Rosary, Speculum, Questions, Flos Florum, &c. Fol. Lugd., 1520. Villanovani (Petri), _compiler_--Speculum. Duæ, 1626. Vittestein--De Quinta Essentia. 8vo. Basil, 1582. Vogelii (Ewal.)--De Lapide Physici. Colon., 1575. Vonderbeet (D.)--Experimenta. Ferrariæ, 1688. Wallerus--Chemia Physica. 8vo. Lond. Water--The Water Stone of the Wise. 8vo. Lond., 1659. Webster’s History of Metals. 4to. Lond., 1671. Wecker (Dr, of Basle)--Secrets. 8vo. Lyons, 1643. Weidenfeld (J. J.)--Secrets of the Adepts. 4to. Lond., 1685. Weidnerus (J.)--De Arte Chimica. 4to. Basil, 1610. Wickffbain (J. P.)--Salamandra. Norimb., 1683. Williams (W.)--Occult Physics. 8vo. Lond., 1660. Willis (T.)--Theophisical Alchemy. 8vo. Lond., 1616. ---- Opera Omnia Medicin. 2 v. Lugd., 1681. Wilson (G.)--Three Hundred Unknown Experiments. Lond., 1699. Wirdig (Sebas.)--Medicina Spiritum. Norimberg, 1675. Wittestein (C.)--De Quinta Essentia. 8vo. Basil, 1583. Wittichius (J.)--De Lapide Philos. 8vo. Francof., 1625. Zacharia--Clavis Spagirica. 4to. Venet., 1611. Zacharii (D., _adept_)--La Vraie Philosophie des Metaux. 8vo. Anvers., 1567. ---- De Chimico Miracule. 8vo. Basil, 1583. Zadith--Antiquissimi Philos. 8vo. Argent., 1566. Zelator (J.)--Alchemistici. 8vo. Basil, 1606. * * * * * _Note._--The titles of some of the treatises enumerated above have been mutilated by the original bibliographers, and owing to the extreme rarity of most alchemical books, it has been impossible to correct all errors. APPENDIX. I. The life of Denis Zachaire has been made the subject of an interesting and well-written novel--“A Professor of Alchemy”--by “Percy Ross,” recently published by Mr George Redway. The life of the great adept, after his accomplishment of the Magnum Opus, is detailed at some length, M. Louis Figuier being apparently the authority for the bare facts of the case. The alchemist is represented by the French writer as having travelled to Lausanne, where he became enamoured of a young and beautiful lady, whom he carried from Switzerland into Germany, and then abandoned himself completely to a life of dissipation and folly, which closed tragically at Cologne in the year 1556. He was strangled in the middle of a drunken sleep by the cousin who had accompanied him in his travels, and who coveted his wealth and his mistress. The murderer effected his escape with the lady, who appears to have been his accomplice. The sole authority for this narrative appears to be a poem by Mardoché de Delle, who was attached, as a sort of laureate, to the court of Rodolph II. It is not improbably a mere invention of the versifier; there is nothing in the sober treatise of Denis Zachaire, written at the period in question, to give colour to the account of his extravagance. II. The manuscript volume entitled “Egyptian Freemasonry” fell, with the other papers of Cagliostro, into the hands of the Inquisition, and was solemnly condemned in the judgment as containing rites, propositions, a doctrine and a system which opened a broad road to sedition and were calculated to destroy the Christian religion. The book was characterised as superstitious, blasphemous, impious, and heretical. It was publicly burnt by the hands of the executioner, with the instruments belonging to the sect. Some valuable particulars concerning it are, however, preserved in the Italian life; they are reproduced from the original proceedings published at Rome by order of the Apostolic Chamber. “It may be necessary to enter into some details concerning Egyptian Masonry. We shall extract our facts from a book compiled by himself, and now in our possession, by which he owns he was always directed in the exercise of his functions, and from which those regulations and instructions were copied, wherewith he enriched many mother lodges. In this treatise, which is written in French, he promises to conduct his disciples to perfection by means of physical and moral regeneration, to confer perpetual youth and beauty on them, and restore them to that state of innocence which they were deprived of by means of original sin. He asserts that Egyptian Masonry was first propagated by Enoch and Elias, but that since that time it has lost much of its purity and splendour. Common masonry, according to him, has degenerated into mere buffoonery, and women have of late been entirely excluded from its mysteries; but the time was now arrived when the grand Copt was about to restore the glory of masonry, and allow its benefits to be participated by both sexes. “The statutes of the order then follow in rotation, the division of the members into three distinct classes, the various signs by which they might discover each other, the officers who are to preside over and regulate the society, the stated times when the members are to assemble, the erection of a tribunal for deciding all differences that may arise between the several lodges or the particular members of each, and the various ceremonies which ought to take place at the admission of the candidates. In every part of this book the pious reader is disgusted with the sacrilege, the profanity, the superstition, and the idolatry with which it abounds--the invocations in the name of God, the prostrations, the adorations paid to the Grand Master, the fumigations, the incense, the exorcisms, the emblems of the Divine Triad, of the moon, of the sun, of the compass, of the square, and a thousand other scandalous particulars, with which the world is at present well acquainted. “The Grand Copt, or chief of the lodge, is compared to God the Father. He is invoked upon every occasion; he regulates all the actions of the members and all the ceremonies of the lodge, and he is even supposed to have communication with angels and with the Divinity. In the exercise of many of the rites they are desired to repeat the _Veni_ and the _Te Deum_--nay, to such an excess of impiety are they enjoined, that in reciting the psalm _Memento Domine David_, the name of the Grand Master is always to be substituted for that of the King of Israel. “People of all religions are admitted into the society of Egyptian Masonry--the Jew, the Calvinist, the Lutheran, are to be received into it as well as the Catholic--provided they believe in the existence of God and the immortality of the soul, and have been previously allowed to participate in the mysteries of the common masonry. When men are admitted, they receive a pair of garters from the Grand Copt, as is usual in all lodges, for their mistresses; and when women are received into the society, they are presented by the Grand Mistress with a cockade, which they are desired to give to that man to whom they are most attached. “We shall here recount the ceremonies made use of on admitting a female. “The candidate having presented herself, the Grand Mistress (Madame Cagliostro generally presided in that capacity) breathes upon her face from the forehead to the chin, and then says, ‘I breathe upon you on purpose to inspire you with the virtues which we possess, so that they may take root and flourish in your heart, I thus fortify your soul, I thus confirm you in the faith of your brethren and sisters, according to the engagements which you have contracted with them. We now admit you as a daughter of the Egyptian lodge. We order that you be acknowledged in that capacity by all the brethren and sisters of the Egyptian lodges, and that you enjoy with them the same prerogatives as with ourselves.’ “The Grand Master thus addresses the male candidate: ‘In virtue of the power which I have received from the Grand Copt, the founder of our order, and by the particular grace of God, I hereby confer upon you the honour of being admitted into our lodge in the name of Helios, Mene, Tetragrammaton.’ “In a book, said to be printed at Paris in 1789, it is asserted that the last words were suggested to Cagliostro, as sacred and cabalistical expressions by a pretended conjuror, who said that he was assisted by a spirit, and that this spirit was no other than the soul of a cabalistical Jew, who by means of the magical art had murdered his own father before the incarnation of Jesus Christ. “Common masons have been accustomed to regard St John as their patron, and to celebrate the festival of that saint. Cagliostro also adopted him as his protector, and it is not a little remarkable that he was imprisoned at Rome on the very festival of his patron. The reason for his veneration of this great prophet was, if we are to believe himself, the great similarity between the Apocalypse and the rites of his institution. “We must here observe that when any of his disciples were admitted into the highest class, the following execrable ceremony took place. A young boy or girl, in the state of virgin innocence and purity, was procured, who was called the pupil, and to whom power was given over the seven spirits that surround the throne of the divinity and preside over the seven planets. Their names according to Cagliostro’s book are Anaël, Michaël, Raphaël, Gabriel, Uriel, Zobiachel, and Anachiel. The pupil is then made use of as an intermediate agent between the spiritual and physical worlds, and being clothed in a long white robe, adorned with a red ribbon, and blue silk festoons, he is shut up in a little closet. From that place he gives response to the Grand Master, and tells whether the spirits and Moses have agreed to receive the candidates into the highest class of Egyptian masons.... “In his instructions to obtain the moral and physical regeneration which he had promised to his disciples, he is exceedingly careful to give a minute description of the operations to which they are to submit. Those who are desirous of experiencing the moral regeneration are to retire from the world for the space of forty days, and to distribute their time into certain proportions. Six hours are to be employed in reflection, three in prayer to the Deity, nine in the holy operations of Egyptian Masonry, while the remaining period is to be dedicated to repose. At the end of the thirty-three days a visible communication is to take place between the patient and the seven primitive spirits, and on the morning of the fortieth day his soul will be inspired with divine knowledge, and his body be as pure as that of a new-born infant. “To procure a physical regeneration, the patient is to retire into the country in the month of May, and during forty days is to live according to the most strict and austere rules, eating very little, and then only laxative and sanative herbs, and making use of no other drink than distilled water, or rain that has fallen in the course of the month. On the seventeenth day, after having let blood, certain white drops are to be taken, six at night and six in the morning, increasing them two a day in progression. In three days more a small quantity of blood is again to be let from the arm before sunrise, and the patient is to retire to bed till the operation is completed. A grain of the _panacea_ is then to be taken; this panacea is the same as that of which God created man when He first made him immortal. When this is swallowed the candidate loses his speech and his reflection for three entire days, and he is subject to frequent convulsions, struggles, and perspirations. Having recovered from this state, in which, however, he experiences no pain whatever, on the thirty-sixth day, he takes the third and last grain of the panacea, which causes him to fall into a profound and tranquil sleep; it is then that he loses his hair, his skin, and his teeth. These again are all reproduced in a few hours, and having become a new man, on the morning of the fortieth day he leaves his room, enjoying a complete rejuvenescence, by which he is enabled to live 5557 years, or to such time as he, of his own accord, may be desirous of going to the world of spirits.” CONCERNING THE LODGE OF FREEMASONS DISCOVERED AT ROME. The final chapter of the Italian life of Cagliostro, which appeared before the death of its subject, contains a curious and interesting account under the above title. The lodge was situated in the quarter of the city called the Holy Trinity of the Mountain. It was visited on the night of Cagliostro’s capture, but the members had been evidently forewarned; they had taken precautions as to their personal safety, had removed the symbols of their craft and the greater part of their books and papers, which perhaps, says the writer, contained secrets of great importance. The Inquisition claims to have a true insight, notwithstanding, into the origin, establishment, and other particulars of this lodge, drawn in part from the depositions of “a multitude of well-informed persons.” The founders were seven in number, five Frenchmen, an American, and a Pole, all of whom had been previously initiated into other lodges. It assumed the title of the Lodge of the Reunion of True Friends, and the first meeting took place on November 1, 1787. Proselytes were immediately made, and included candidates who had not been received into any other society. Its numbers rapidly increased, and to establish it with all the necessary formalities approbation was procured from the Mother Lodge at Paris, and a deputy was sent to reside in that city as its representative. Its letters were transported by special messengers. Mention is made in the register of archives kept under three locks, in which the statutes, the mysteries, and the symbols transmitted from Paris were preserved, with all the most interesting speeches delivered within the lodge. However, the Egyptian lodge is affirmed to have been in this instance devoid of special characteristics. The list of its officers was as follows:-- 1. The Venerable, or Grand Master. 2. The Superintendent, or Deputy Grand Master. 3. The Terrible. 4. The Master of the Ceremonies. 5. The Treasurer. 6. The Almoner. 7. The Secretary. 8. The Orator, or Export Broker. The entire Lodge was composed of two chambers, or halls. The first was called the Chamber of Reflections. A death’s head was placed on a table, and above it were two inscriptions in French, which contained an arcane significance. The second apartment was called the Temple; it was adorned according to the various rites performed in it. On all occasions it was provided with a throne, on which the Venerable constantly sat. Some emblems of masonry adorned the walls--among them were the sun, moon, and planets. On the two sides of the throne several magnificent pillars were placed, and opposite to these the brotherhood were arranged in order, each of them wearing his leathern apron, and a black ribbon in the form of a deacon’s stole about his neck, while in his hands, which were covered with a pair of white gloves, he brandished a naked sword, a hammer, or a compass, according to the different formalities prescribed by the institution. With the secret signs and passports, the Inquisition does not seem to have been acquainted. INDEX. Abraham the Jew, 99 Adfar, an Arabian adept of Alexandria, 53 Alain of Lisle, 67 Albertus Magnus, 57 Alcahest, 157 Alchemy--Diversity of opinion on the object of alchemical science, 9; the avowed object, 10; the aim said to be concealed, 11; symbolism of the science, 11; distinction between alchemy and chemistry, 21; alchemy as a factor in the progress of the physical sciences, 27; physical nature of the alchemical aim established by the lives and writings of the adepts, 29; side issues of alchemical theories, 32; application of alchemy to the extension of life, 65; modification of the human body by alchemy, 65; alchemy the science of the four elements, 93; the Seal of God set on the secret of alchemy, 165 Alfarabi, 48 Alipili, 22, 23 Altotas, 221, 234 Ancient War of the Knights, 43 Anima Magica Abscondita, 21 Anonymous adept, 184 Antimony, Basil Valentine’s preparation for the study of, 17; the Triumphal Chariot of Antimony, 121 Aphrodite Urania, 37 Apono, Peter d’, 88 Aquinas, St Thomas, 61 Argent Vive--Reduction of metals into sophic Argent Vive, 87; the Medicine of all Metals, 90; the first thing to be ascertained in alchemy is the significance of this term, 92 Arnold de Villanova, 88 Ars Lulliana, 68 Avicenna, 51 Azoth, or The Star in the East, a forthcoming work on the psychic potencies which enter into the higher act of transmutation, on the mysteries of spiritual chemistry, and on the possibilities of practical transcendentalism, 37 Bacon, Roger, 63 Balsamo, Joseph, Travels, Adventures, and Imprisonments, 220 Basil, Valentine, 120 Belin, Albert, 186 Berigard of Pisa, 148 Bird, William, unknown adept, 150 Böhme, Jacob, 161 Bono, Peter, 118 Borri, Guiseppe Francesco, 208 Botticher, John Frederich, neophyte, 212 Braccesco, Giovanni, 151 Busardier, unknown adept, 182 Butler, 168 Cagliostro, Count Allesandro, name assumed by Balsamo, 230 Calcination, an alchemical process, 13, 19 Canons of Espagnet, 19 Charnock, Thomas, 148 Chemistry, said to have no connection with alchemy, 14; distinction between alchemy and chemistry, 21, 25; a counter view, 44 Contemplation, a preparation for alchemical practices, 18 Cremer, John, pseudo-abbot of Westminster, 83 Dalton, Thomas, 133 Dee, John, 153 Delisle, 216 D’Espagnet, Jean, 170; on the obstacles which beset the alchemist, 39 Diana Unveiled, 180 Dissolution, an alchemical process, 12 Dominic, St, said to have been an adept, 58 Dubois, descendant of Flamel, 114 Dunstan, St, Book of, 154, 155 Egyptian Masonry, 245, 250, and Appendix II. Elias the Artist, 193 Eliphas Lévi, 82 Elixir, the White and Red, 195 _Étoile Flamboyante_, 59 Eugenius Philalethes, 21, 31, 189 Exaltation, an alchemical process, 32 Fabre, Pierre Jean, 200 Ferarius, 92 Figuier, Louis, alchemical critic, 27, 63 Fioravanti, Leonardi, 153 Flamel, Nicholas, 95 Fontaine, John, 129 Galip, 55 Geber, 44 Generation of Metals, 38, 48, 133 Goëtic magic, 65 Gold, 10, 28, 140 Grand Magisterium, 57, 123 Grand Secret and Grand Act, 170, 189 Great Art, 130 Grimoire, 60 Gustenhover, 181 Helmont, J. B. Van, 166 Helvetius, John Frederick, 201 Hermetic--Aim of Hermetic science, 29; true method of Hermetic interpretation, 30; supreme secret of Hermetic philosophy, 66; the Hermetic art a gift of God, 68 Heydon, John, 210 Hitchcock--His Remarks on Alchemy and the Alchemists, 10, 14, 23, 30 Interpretation of Hermetic theories, &c.--Hermetic typology, 10; the moral method, 13; the Psychic method, 122 Invocation as a preparation for the practice of alchemy, 17 Isaac of Holland, 123 Jean de Meung, 90 Johannes de Rupecissa, 119 John XXII., Pope, 93 Kalid, an initiated monarch, 54 Khunrath, Henry, 159; treats of spiritual alchemy, 33, 36 Lascaris, 211 Lavures, alchemical operations, 112 Light--Veritable light of alchemy, 15; vision in the Divine Light, 16; light the First Matter of the Magnum Opus, 38 Magic Chain, 22 Magnum Opus--The first Matter of the Magnum Opus in its psychic aspect to be revealed in a forthcoming work, AZOTH, OR THE STAR IN THE EAST, 37; processes for the accomplishment of the Magnum Opus, 42; these described by Arnold, 90; the composition of the Stone is the accomplishment of the Magnum Opus, 152; manner of the accomplishment of the Magnum Opus described in “The Adventures of an Unknown Philosopher,” 186 Maier, Michael, 58, 87, 160 Man--The concealed subject of every adept, 11; the mystic vase of election, 14 Manuel, Domenico, 215 Mary of Alexandria, 36 Matter, the first matter of the Magnum Opus, said to be gold, 28; defined as a fifth element, 39; one only and self-same thing, 40; its true nature not disclosed by the adepts, 41; its informing spirit variously adaptable, 43; a duplex nature, 53; contained in silver and gold, 87; the seed of every metal can be reduced into the first matter, 93; figured in the book of Rabbi Abraham, 103; found by Nicholas Flamel, 106; mercury the true first matter, 118; the matter of the philosophical stone a viscous water, 119; said to be Saturn, or lead, 124; is found everywhere, 136; may be discovered by studying the best books of the philosophers, 145 Medicine--Properties of a universal medicine attributed to the Stone, 13; the Stone a medicine for metals and man, 32; life is prolonged by the stone, 123; application of the tincture as a medicine for the human body, 148 Mercury--Identified with the supernatural, 11; obstacles to its discovery, 39; sophic mercury described by Avicenna, 52; mercury the water of metals, 129; a matchless treasure, 197 Morien, 53 Morning Star, 36 New Birth, 11, 12 Norton, Thomas, 130 Obereit, John Hermann, 219 One Thing Needful--The exaltation of the cognising faculty, 15 Orizon Æternitatis, mystical term of Paracelsus, 36 Palingenesis, 92 Philalethes, Eirenæus, 187; on the Aqua Philosophorum, 22 Picus de Mirandola, 136 Psychic Chemistry--A Scheme of Absolute Reconstruction, 36; accomplished by the Divine Power in the Soul, 22; general observations on spiritual alchemistry, 32-37 Regnauld, Brother, 63 Rhasis, 46 Richthausen, his transmutations with stolen powder, 183 Ripley, George, 134; his description of the Stone, 41; supposed to have initiated Thomas Norton, 130 Romance of the Rose, 90 Rose Nobles, 82, 84, 86 Rosicrucians--Had other alchemical objects than metallic transmutations, 36; the associates defended by Michael Maier, 160; initiation offered by the Rosicrucians to Sendivogius, 179 Sendivogius, Michael, 175; “The New Light of Alchemy” falsely ascribed to this neophyte, 21, 31 Separation an alchemical process, 12, 17 Sethon, Alexander, 171 Son of the Sun, 37 Sophistication of metals, 62 Starkey, George, 165, 195, 197, &c. Stone of the Philosophers--Said to be a symbol of immortality, 13; analogous in its nature to the state of primeval man, 31; Transmutation accomplished by its means, 38; in appearance a subtle, brown, and opaque earth, 132; dark, disesteemed, and grey in colour, 165; the seed out of which gold and silver are generated, 201 Subject of Alchemy--According to Hitchcock, 13; according to George Starkey, 24 Suggestive inquiry concerning the Hermetic Mystery, 9, 14, 17, 24, 30, 34 Sulphur (Sophic)--Said to symbolise Nature, 11; sophic sulphur and the conscience, 12; difficulties in its discovery, 39; described by Avicenna, 52 Transmutation--Doubts as to the significance of the term, 9; identified with spiritual conversion, 13; the physical theory of Transmutation, 38, &c.; possibility of the fact, 33 Transmutations performed by adepts and their emissaries, 84, 94, 106, 118, 133, 136, 148, 156, 167, 168, 177, 178, 181, 183, 184, 185, 196, 201-208, 212-216, 217, 218 Trévisan, Bernard, 124; honoured by Philalethes, 194 Tschoudy, Baron, 39 Typology--Possibility of an infinite variety of interpretations of any sequence of typology, 29 Urbigerus--His alchemical aphorisms, 40 Vase of the Philosophers--Identified with man, 14; its true nature unexplained by adepts, 41; described by Geber, 46 Vaughan, Thomas, 187 Wisdom Faculty, 15 Wood of Life, 152 Zachaire, Denis, 140 _Turnbull & Spears, Printers, Edinburgh._ PUBLISHED BY MR GEORGE REDWAY. _With Illustrations. Crown 8vo. Historico-Symbolical Binding. 454 pp, price 7s. 6d._ =THE REAL HISTORY OF THE ROSICRUCIANS.= Founded on their own Manifestoes, and on Facts and Documents collected from the Writings of Initiated Brethren. By ARTHUR EDWARD WAITE. “We desire to speak of Mr Waite’s work with the greatest respect on the points of honesty, impartiality, and sound scholarship. Mr Waite has given, for the first time, the documents with which Rosicrucianism has been connected _in extenso_.”--_Literary World._ “There is something mysterious and fascinating about the history of the Virgin Fraternity of the Rose.”--_Saturday Review._ “A curious and interesting story of the doings of a mysterious association in times when people were more ready to believe in supernatural phenomena than the highly-educated, matter-of-fact people of to-day.”--_Morning Post._ _Crown 8vo, cloth, with Frontispiece, price 7s. 6d. Third Edition, revised and enlarged._ =MAGIC, WHITE AND BLACK; or, The Science of= Finite and Infinite Life, containing Practical Hints for Students of Occultism. By FRANZ HARTMANN, M.D. “Dr Hartmann’s ‘Magic,’ as compared with ‘Light on the Path,’ is a bulky tome; and in its closely-printed pages students of occultism will find hints, ‘practical’ and otherwise, likely to be of great service to them in the pursuit of their studies and researches. It was not the author’s ‘object, in composing this book, to write merely a code of Ethics, and thereby to increase the already existing enormous mountain of unread moral precepts, but to assist the student of occultism in studying the elements of which his own soul is composed, and to learn to know his own physical organism. I want to give an impulse to the study of a science which may be called the “anatomy and physiology of the Soul,” which investigates the elements of which the soul is composed, and the source from which man’s desires and emotions spring.’ Dr Hartmann’s compendium is ‘an attempt to show the way how man may become a co-operator of the Divine Power, whose product is Nature,’ and his pages, as described by himself, ‘constitute a book which may properly have the title of “Magic,” for if the readers succeed in practically following its teaching, they will be able to perform the greatest of all magical feats, the spiritual regeneration of Man.’ Dr Hartmann’s book has also gone into a third edition, and has developed from an insignificant pamphlet, ‘written originally for the purpose of demonstrating to a few inexperienced inquirers that the study of the occult side of nature was not identical with the vile practices of sorcery,’ into a compendious volume, comprising, we are willing to believe, the entire philosophic system of occultism. There are abundant evidences that the science of theosophy has made vast strides in public estimation of late years, and that those desirous of experimenting in this particular and in many respects fascinating, branch of ethics, have leaders whose teaching they can follow with satisfaction to themselves.”--_Saturday Review._ _Crown 8vo, Cloth, price 7s. 6d._ =POSTHUMOUS HUMANITY; A Study of Phantoms.= By ADOLPHE D’ASSIER, Member of the Bordeaux Academy of Sciences. Translated and Annotated by HENRY S. OLCOTT, President of the Theosophical Society. To which is added an Appendix shewing the Popular Beliefs current in India respecting the Post-mortem Vicissitudes of the Human Entity. _Truth_ says--“If you care for ghost stories, duly accredited, excellently told, and scientifically explained, you should read the translation by Colonel Olcott of M. Adolphe d’Assier’s ‘Posthumous Humanity,’ a study of phantoms. There is no dogmatism so dogged and offensive as that of the professed sceptic--of the scientific sceptic especially--who _ex vi termini_ ought to keep the doors of his mind hospitably open; and it is refreshing, therefore, to find such scientists as Wallace, Crookes, and M. d’Assier, who is a Positivist, in the ranks of the Psychical Research host. For my own part, though I have attended the séance of a celebrated London medium, and there convinced myself beyond all doubt of his imposture, I no more think that the detection of a medium fraud disposes of the whole question of ghosts, &c., than that the detection of an atheist priest disposes of the whole question of Christianity. Whatever view you take of this controversy, however, I can promise you that you will find the book interesting at least if not convincing.” _Pott 8vo, Cloth, Limp, price 1s. 6d._ =LIGHT ON THE PATH. A Treatise written for the= Personal Use of those who are ignorant of the Eastern Wisdom, and who desire to enter within its influence. Written down by M. C., Fellow of the Theosophical Society. New Edition, with Notes, by the Author. “So far as we can gather from the mystic language in which it is couched, ‘Light on the Path’ is intended to guide the footsteps of those who have discarded the forms of religion while retaining the moral principle to its fullest extent. It is in harmony with much that was said by Socrates and Plato, although the author does not use the phraseology of those philosophers, but rather the language of Buddhism, easily understood by esoteric Buddhists, but difficult to grasp by those without the pale. ‘Light on the Path’ may, we think, be said to be the only attempt in this language and in this century to put practical occultism into words; and it may be added, by way of further explanation, that the character of Gautama Buddha, as shown in Sir Edwin Arnold’s ‘Light of Asia,’ is the perfect type of the being who has reached the threshold of Divinity by this road. That it has reached a third edition speaks favourably for this _multum in parvo_ of the science of occultism; and ‘M. C.’ may be expected to gather fresh laurels in future.”--_Saturday Review._ _Crown 8vo, cloth, price 6s._ _A BIOGRAPHICAL ROMANCE._ =A PROFESSOR OF ALCHEMY (Denis Zachaire).= By PERCY ROSS, Author of “A Comedy without Laughter” and “A Misguidit Lassie.” “A clever story.... The hero is an alchemist who actually succeeds in manufacturing pure gold.”--_Court Journal._ “Shadowy and dream-like.”--_Athenæum._ “An interesting and pathetic picture.”--_Literary World._ “The story is utterly tragical, and is powerfully told.”--_Westminster Review._ “A vivid picture of those bad old times.”--_Knowledge._ “Sure of a special circle of readers with congenial tastes.”--_Graphic._ “This is a story of love--of deep, undying, refining love--not without suggestions of Faust. The figure of Berengaria, his wife, is a noble and touching one, and her purity and sweetness stand out in beautiful relief from the gloom of the alchemist’s laboratory and the horrors of the terrible Inquisition into whose hands she falls. The romance of the crucible, however, is not all permeated by sulphurous vapours and tinged with tartarean smoke. There is often a highly dramatic element.”--_Glasgow Herald._ _Demy 8vo, bevelled cloth, gilt, price 10s. 6d._ =THE MYSTERIES OF MAGIC: A Digest of the= Writings of Eliphas Lévi. With Biographical and Critical Essay, by ARTHUR EDWARD WAITE. _The Morning Post_ says:--“Of the many remarkable men who have gained notoriety by their proficiency, real or imaginary, in the Black Arts, probably none presents a more strange and irreconcilable character than the French magician, Alphonse Louis Constant. Better known under the Jewish pseudonym of Eliphas Lévi Zahed, this enthusiastic student of forbidden art made some stir in France, and even in London, and was frequently consulted by those who were inclined to place some credit in his reputation as a magician. His works on magic are those of an undoubted genius, and divulge a philosophy beautiful in conception if totally opposed to common sense principles. There is so great a fund of learning and of attractive reasoning in these writings that Mr Arthur Waite has published a digest of them for the benefit of English readers. This gentleman has not attempted a literal translation in every case, but has arranged a volume which, while reproducing with sufficient accuracy a great portion of the more interesting works, affords an excellent idea of the scope of entire literary remains of an enthusiast for whom he entertains a profound admiration. “With regard to the contents of the present volume, there is nothing in it very suggestive of sulphur. No apprehension need be felt if the book be left about the house that the adventurous members of the family circle will commence incantations in mystic robes with the aid of Abracadabra, the Pentagram and incense. In fact, Eliphas over and over again sets his face against amateur attempts at magical practices. The reader may, however, with profit peruse carefully the learned dissertations penned by M. Constant upon the Hermetic art treated as a religion, a philosophy, and a natural science. As a religion, Eliphas holds it to be that of the ancient Magi and the initiates of all ages; as a philosophy its principles are traced in the Alexandrian school, and in the theories of Pythagoras; as a science, he indicates the methods to be ascertained from Paracelsus, Nicholas Flamel, and Raymond Lully. In view of the remarkable exhibitions of mesmeric influence and thought-reading which have recently been given, it is not improbable that the thoughtful reader may find a clue in the writings of this cultured and amiable magician to the secret of many of the manifestations of witchcraft that formerly struck wonder and terror into the hearts of simple folks eager to behold and ready to believe in supernatural powers.” _Fcap. 8vo, cloth, price, including the pack of cards 78 in number, 5s._ =FORTUNE-TELLING CARDS.--THE TAROT; Its= Occult Signification, Use in Fortune-Telling, and Method of Play, &c. By S. L. MACGREGOR MATHERS. “The designs of the twenty-one trump cards are extremely singular; in order to give some idea of the manner in which Mr Mather uses them in fortune-telling it is necessary to mention them in detail, together with the general signification which he attaches to each of them. The would-be cartomancer may then draw his own particular conclusions, and he will find considerable latitude for framing them in accordance with his predilections. It should further be mentioned that each of the cards when reversed conveys a meaning the contrary of its primary signification. No. 1 is the Bateleur or Juggler, called also Pagad; the latter designation is adduced by Count de Gebelin in proof of the Oriental origin of Tarots, it being derived from PAG, chief or master, and GAD, fortune. The Juggler symbolizes Will. 2. The High Priestess, or female Pope, represents Science, Wisdom, or Knowledge. 3. The Empress, is the symbol of Action or Initiative. 4. The Emperor, represents Realization or Development. 5. The Hierophant or Pope is the Symbol of Mercy and Beneficence. 6. The Lovers, signify Wise Disposition and Trials surmounted. 7. The Chariot, represents Triumph, Victory over Obstacles. 8. Themis or Justice, symbolizes Equilibrium and Justice. 9. The Hermit, denotes Prudence. 10. The Wheel of Fortune, represents Fortune, good or bad. 11. Fortitude, symbolizes Power or Might. 12. The Hanged Man--a man suspended head downwards by one leg--means Devotion, Self-Sacrifice. 13. Death, signifies Transformation or Change. 14. Temperance, typifies Combination. 15. The Devil, is the image of Fate or Fatality. 16. The Lightning-struck Tower, called also Maison-Dieu, shows Ruin, Disruption. 17. The Star, is the Emblem of Hope. 18. The Moon, symbolises Twilight, Deception, and Error. 19. The Sun, signifies Earthly Happiness. 20. The Last Judgment, means Renewal, Determination of a matter. 21. The Universe, represents Completion and Reward. 0. The Foolish Man, signifies Expiation or Wavering. Separate meanings, with their respective converses, are also attached to each of the other cards in the pack, so that when they have been dealt out and arranged in any of the combinations recommended by the author for purposes of divination, the inquirer has only to use this little volume as a dictionary in order to read his fate.”--_Saturday Review._ GEORGE REDWAY, YORK STREET, COVENT GARDEN. Transcriber’s Notes: Minor errors and omissions in punctuation have been fixed. Inconsistent hyphenations have been maintained from the text. Inconsistencies and errors in spelling have been maintained from the text. Please note that small caps have been transformed into ALL CAPS in this text. Page 288: “Guinaldi (J.)--Dell’ Alchimia Opera. 4to. Palermo, 1645.” placed in alphabetical order. Corrections related in the Preface by specific page and line refer to the following corrections in the chapter on Eirenæus Philalethes: “secrets in the year 1643” was intended to read “secrets in the year 1645”. “asserted to read _trigesimo anno_” was intended to read “asserted to read _anno trigesimo tertio_”. “instead of _vigesimo anno_” was intended to read “instead of _anno vigesimo tertio_”.