In the opening pages of the “Holy Guide,” we find the following:—
“Renowned Eugenius! Famous above all!A Prince in Physiques! Most Seraphicall!The Art’s Great Archer! Never shooting wide;Yet Hitt’st the White best, in thy Holy Guide.Good God! What Pains have learn’d PhysitiansFor cleansing Physiques [strange perturbed] Brook?But as their crooked labours did destroyOur hopes, Thy Guide directs the Ready Way.Hippocrates, Great Galen, and Senertus,Rhenvoleus, Paracelsus, and Albertus,Grave Gerrard, and Ingenious Parkinson,Dead Culpeper, and living Thomlinson,Have all done well. But ah! they miss the Road,Thou Chalked out, Thou Dear Servant of God;And therefore ’tis no wonder, if they varyFrom thee; Great Nature (High born) Secretary!’Tis thou alone, hast taught the way to bliss:’Tis thou alone, that knowest what it is:’Tis thou hast raked fruitful Egypt o’erFor Medicines; and Italy for more;And in Arabia thy collecting Braines,To doe us good, hath taken wondrous PainesThis having done, if Critiques will not bowTo thy Great Learning Petra scandalou,It shall unto them surely prove: And thisEssay of thy Sublimer Misteryes,Shall make them sure unto the Wise MinervaYet still be ignorant of thy Pantarva.But hold! Where am I? Sure th’ hast set a spellOn me, cause I can’t praise thy doings well:Release me, Good Eugenius! and the CrowneShall stand on no browes but thy learned Owne.Poets, no more lay Claime unto the Bayes!’Tis Heydon shines alone with splendid Rayes!Follow his Guide, he teaches you most sure;Let any make the Wound; ’Tis he must cure.For he directs the Welgrowne; Old, and Young,To live Rich, Happy, Healthy, Noble, Strong.John Gadbury.”
“To the Reader on the behalf of my much honoured Friend the Author Mr. John Heydon.”
“A Labyrinth doth need a clew to findThe passage out, and a Dædalian mindMay doe strange works, beyond the Vulgar’s reach,And in their understandings make a breach.It’s often seene, when men of pregnant partsStudy, Invent, and promulgate rare Arts,Or unknown secrets, now they puzzle thoseThat understand them not; their Yea’s, their No’s,Are put to Non-plus; Tutors then they lackTo drive them forward, or to bring them back.How many learned men (in former ages)In all the sciences were counted Sages?And yet are scarcely understood by men,Who daily read them o’re and o’re again!Some can recount things past, and present some,And some would know of things that are to come.Some study pleasure, some would faine live long;Some that are old, would faine again be young.This Man doth toyle, and moile, to purchase wealth,That man gets sickness studying for his health;This man would happy bee, that Wisdom have;All are at loss, and every man doth crave;None is content, But each man wants a GuideThem to direct when they do step aside.Since this is thus, Our Author hath took paineTo lead us in, and bring us out again;Now who is pleas’d in him for to confideIn these Discoveries, Here’s his Holy Guide.Pray what can more improve the Commonwealth,Than the discovery of the way to Health?The Paradox is made a certain truth,An Ancient man may dye it ’h prime of ’s youth.What wonder is it if he goe asideThe Path, which will not take the Holy Guide!John Booker.”
“To his Ingenuous Friend Mr. John Heydon, on his Book Intituled The Holy Guide.”
“The Antient Magi, Druids, Cabbalists,The Brachmans, Sybils, and GymnosophistsWith all that Occult Arts haberdashAnd make so many mancies, doe but trashBy retaile vend, and may for Pedlars goe:Your richer merchandise doth make them soe.The Stagarite must with his MurnivalOf Elements, Galen of Humours callIn all their suit, or your new Art,Without them, makes their good old cause to smart.Vulgar Physitians cannot look for morePatients, then such which doe need hellibore:When Rosie Crucian Power can reviveThe dead, and keep old men in youth alive.Had you not call’d your work the Holy Guide,It would have puzzled all the world besideTo have Baptized it with a name so fitAnd Adæquate to what’s contain’d in it;Should it be styled the EncyclopædyOf Curious Arts, or term’d a MysteryIn folio, or be named the VaticanReduc’d unto an Enchiridion,Or all the Hermæ in a Senary,The Urim and Thummim of Philosophy,The Art of Hieroglyphicks so revealedAnd like the Apocalyps they are conceal’dOr th’ Orthodoxall Parodox, or allDiscover’d, which men still a wonder call;Or th’ Magna Charta of all Sciences,And he that names it cannot call it less,The Book and Title might have well agreed;Yet men have questioned if into their CreedThey should have put your Article, but NowThe name of holy none dare disallowWhen so much learning doth in one existHeydon, not Hermes, shall be Trismegist.And if the Right Reverend of Levi’s TribeDo Hallow it, I cannot but subscribe.Myself your Friend and Servant,Thos. Fyge.”
“Now there are,” says John Heydon, “a kind of men as they themselves report, named Rosie Crucians; a divine Fraternity that inhabite the suburbs of Heaven, and these are the Officers of the Generalissimo of the world, that are as the eyes and eares of the great King, seeing and hearing all things; they say these R. C. are seraphically illuminated, as Moses was, according to this Order of the Elements; Earth refyn’d to Water, Water to Air, Air to Fire. So if a man be one of the Heroes, of a Heros, a Damon, or good Genius, if a Genius, a partaker of divine things, and a Companion of the holy Company of unbodied Souls and immortall Angells, and according to their vehicles, a versatile life, turning themselves Proteus-like into any shape.
“But the richest happiness they esteem, is the gift of healing and medicine. It was a long time great labour and travell before they could arrive to this Blisse above set, they were at first poor gentlemen, that studied God and nature, as they themselves confesse: (saying) Seeing the only wise and mercifull God in these latter dayes hath poured out so richly his mercy and goodness to mankind, whereby wee do attain more and more to the perfectknowledge of his Son Jesus Christ and Nature: that justly we may boast of the happy time wherein there is not only discovered unto us the half part of the world which was heretofore unknown and hidden; but he hath also made manifest unto us many wonderfull and never heretofore seen works and Creatures of nature, and moreover hath raised men, indued with great wisdome, which might partly renew and reduce all Arts (in this our age, spotted and imperfect) to perfection.
“Although in Theologie, Physick, and the Mathematick, the truth doth oppose itself, nevertheless the old enemy by his subtilty and craft doth shew himself in hindering every good purpose by his instruments and contentious (wavering people) to such an intent of a generall Reformation, the most Godly and Seraphically illuminated Father, our Brother C. R., a German, the chief and originall of our Fraternity, hath much and long time laboured, who by reason of his poverty (although a gentleman born, and descended of noble parents) in the 5th year of his age was placed in a Cloister, where he had learned indifferently the Greek and Latin tongues (who upon his earnest desire and request being yet in his growing years, was associated to a Brother P. A. L., who had determined to go to Apamia).
“Although his brother dyed in Cyprus and so never came to Apamia, yet our brother C. R. did not return but shipped himself over, and went to Damasco, minding from thence to go to Apamia, but by reason of the feebleness of his body he remained still there, and by his skil in Physick, he obtained much favour with the Ishmalits. In the mean time he became by chance acquainted with the wise men of Damcar in Arabia, and beheld what great wonders they wrought and how Nature was discovered unto them; hereby was that high and noble spirit of brother C. R. so stirred up that Apamia was not so much now in his mind as Damcar; also he could not bridle his desires any longer, but madea bargain with the Arabians that they should carry him for a certain summe of money to Damcar, this was in the 16th year of his age when the Wise received him (as he himself witnesseth) not as a Stranger, but as one whom they had long expected, they called him by his name, and showed him other secrets out of his Cloyster, whereat hee could not but mightily wonder.
“He learned there better the Arabian tongue: so that the year following he translated the book M. into good Latine, and I have put it into English wearing the title of The Wiseman’s Crown; whereunto is added A new Method of Rosie Crucian Physick. This is the place where he did learn his Physick and Philosophie, how to raise the dead; for example, as a Snake cut in pieces and rotted in dung will every piece prove a whole Snake again, &c., and then they began to practise further matters and to kill birds and to burn them before they are cold in a Glass, and so rotted, and then inclosed in a shell, to hatch it under a hen, and restore the same; and other strange proofs they made of Dogs, Hogs, or Horses, and by the like corruption to raise them up and again and renew them. And at last they could restore by the same course every brother that died to life again, and so continue many ages.
“Brother C. R. after many travels, returned again into Germany, and there builded a neat and fitting habitation, upon a little hill or mount, and on the hill there rested always a cloud; and he did there render himself visible or invisible, at his own will and discretion.
“After five years came into his minde the wished return of the children of Israel out of Egypt, how God would bring them out of bondage with the Instrument Moses. Then he went to his Cloyster, to which he bare affection, and desired three of his brethren to go with him to Moses, the chosen servant of God. Brother G. V., Brother J. A., and Brother J. O., who besides that they had more knowledge in the Arts than at that time many others had,he did binde those three unto himselfe, to be faithful, diligent, and secret; as also to commit carefully to writing what Moses did; and also all that which he should direct and instruct them in, to the end that those which were to come, and through especial Revelation should be received into this Fraternity, might not be deceived of the least syllable and word.
“After this manner began the Fraternity of the Rosie Cross, first by four persons, who died and rose again until Christ, and then they came to worship as the Star guided them to Bethlem of Judea, where lay our Saviour in his mother’s arms; and then they opened their treasure and presented unto Him Gifts, Gold, Frankinsense, and Myrrhe, and by the commandment of God went home to their habitation.
“These four waxing young again successively many hundreds of years, made a Magical Language and Writing, with a large Dictionary, which are yet in daily use to God’s praise and glory, and do finde great wisdome therein; they made also the first part of the Book M. which I will shortly publish by the title of The Wiseman’s Crown.”
In his Apologue to the sixth book of “The Holy Guide,” after stating that Moses was the father of the Rosie Crucians, that they were the Officers of the Generalissimo of the World, of the order of Elias or Disciples of Ezekiel, &c., John Heydon proceeds:—“But there is yet arguments to procure Mr. Walfoord and T. Williams, Rosie Crucians by elections, and that is the miracles that were done by them, in my sight, for it should seem Rosie Crucians were not only initiated into the Mosaical Theory, but have arrived also to the power of working Miracles, as Moses, Elias, Ezekiel, and the succeeding Prophets did, as being transported where they please, as Habakkuk was from Jewry to Babylon, or as Philip, after he had baptized the Eunuch, to Azotus, and one of these went from me to a friend of mine in Devonshire, and came and brought me ananswer to London the same day, which is four dayes journey; they taught me excellent predictions of Astrology, and Earthquakes; they slack the Plague in Cities; they silence the violent Winds and Tempests; they calm the rage of the Sea and Rivers; they walk in the Air; they frustrate the malicious aspects of Witches; they cure all Diseases; I desired one of these to tell me whether my Complexion were capable of the society of my good Genius? When I see you again, said he, I will tell you, which is when he pleases to come to me, for I know not where to go to him. When I saw him then he said, Ye should pray to God; for a good and holy man can offer no greater nor more acceptable sacrifice to God than the oblation of himself, his soul.
“He said also, that the good Genii are as the benigne eyes of God, running to and fro in the world, with love and pitty beholding the innocent endeavours of harmless and single hearted men, ever ready to do them good, and to help them; and at his going away he bid me beware of my seeming friends who would do me all the hurt they could, and cause the Governours of the nations to be angry with me, and set bounds to my liberty; which truly happened to me, as they did indeed; many things more he told me before we parted, but I shall not name them here.
“In this Rosie Crucian Physick or Medicines, I happily and unexpectedly light upon in Arabia, which will prove a restauration of health to all that are afflicted with that sickness which we ordinarily call natural, and all other Diseases, as the Gout, Dropsie, Leprosie, and falling sickness; and these men may be said to have no small insight in the body, and that Walfoord, Williams, and others of the Fraternity now living, may bear up in the same likely Equipage, with those noble Divine spirits their Predecessors; though the unskilfulness in men commonly acknowledges more of supernatural assistance in hot, unsettled fancies, and perplexed melancholy, than in the calm and distinct use of reason; yet formine own part, but not without submission to better judgments, I look upon these Rosie Crucians above all men truly inspired, and more than any that professed or pretended themselves so this sixteen hundred years, and I am ravished with admiration of their miracles and transcendent mechanical inventions, for the solving the Phenomena in the world: I may without offence therefore compare them with Bezaliel and Aholiab, those skilful and cunning workers of the Tabernacle, who, as Moses testifies, were filled with the Spirit of God, and therefore were of an excellent understanding to find out all manner of curious work.
“Nor is it any argument that these Rosie Crucians are not inspired, because they do not say they are; which to me is no argument at all; but the suppression of what so happened, would argue much more sobriety and modesty; when as the profession of it with sober men, would be suspected of some piece of melancholy and distraction, especially in those things, where the grand pleasure is the evidence and exercise of Reason, not a bare belief, or an ineffable sense of life, in respect whereof there is no true Christian but he is inspired; but if any more zealous pretender to prudence and righteousness, wanting either leisure or ability to examine these Rosie Crucian Medicines to the bottome, shall notwithstanding either condemn them or admire them, he hath unbecomingly and indiscreetly ventured out of his own sphere, and I cannot acquit him of injustice or folly. Nor am I a Rosie Crucian, nor do I speak of spite, or hope of gain, or for any such matter, there is no cause, God knows; I envie no man, be he what he will be, I am no Phisitian, never was, nor never mean to be; what I am it makes no matter as to my profession.
“Lastly, these holy and good men would have me know that the greatest sweet and perfection of a vertuous soul, is the kindly accomplishment of her own nature, in true wisdome and divine love; and these miraculous things that are done by them, are,that that worth and knowledge that is in them may be taken notice of, and that God thereby may be glorified, whose witnesses they are; but no other happiness accrues to them from this, but hereby they may be in a better capacity of making others happy.
Spittle-fields, this 10th of May, 1662.JOHN HEYDON.”
As, of course, it is impossible to give any lengthy extracts from the works of this celebrated John Heydon, a few quotations from the Index to his Holy Guide will show the nature of the work and must suffice for our present purpose. “How by numbers the Rosie Crucians fore-know all future things, command all nature and do miracles, etc. The resolution of all manner of questions, and how by numbers you may be happy, etc. How to make a man live to two hundred years. How to avoid all disease. The Rosie Crucian way to get health. How to live twenty years without food, as many creatures do. How to raise a dead bird to life. Of generating many serpents of one,” etc., etc.
Ona former page we referred to a book which at one time achieved considerable notoriety under the title of “Count Gabalis; or the Extravagant mysteries of the Cabalists,” the following extract will show the nature of the work and no doubt prove interesting.
Count Gabalis: or the Extravagant Mysteries of the Gabalists, or, Rosy-crucians Exposed in Five Pleasant Discourses on the Secret Sciences.
Discourse the First.
God rest the soul of Monsieur the Count of Gabalis! who as they write me news, is lately dead of an Apoplexy. Now the Cabalists will not fail to say, that this kind of Death is ordinary to those who imprudently manage the Secrets of the Sages; and that since the Blessed Ramundus Lullius has pronounced the sentence in his last Will and Testament, a destroying Angel has ever been ready to strangle in a moment, all those who have indiscreetly revealed the Philosophick Mysteries.
But let them not so rashly condemn this Wise Man, without having better information of his conduct. ’Tis true he has discovered all to me; but not without all the Cabalistick Circumspectious requisite. I must do him the right, in giving this testimony to his memory, that he was a great Zealot for the religion of his fathers, the Philosophers; and that he would have suffered the flames, rather than have profaned the Sanctity of it, by disclosing it to any unworthy Prince, to any ambitious person, or to one that was incontinent; three sorts of people, excommunicated in all ages by the wise. By good fortune I am no Prince;I have little Ambition; and by the Sequel of this discourse, it may be seen that I have a little more Chastity than a Sage needs have. I am endued with a Docible Wit; curious of knowledge, and Bold enough: I want but a little Melancholy to make all those who would blame the Count of Gabalis, confess that he needed not have concealed any thing from me, in regard I was a Subject proper enough for the Secret Sciences. It is true that without Melancholy, no great progress can be made therein: but this little stock of it that I have, was enough to make me not to be rejected by them. You (has he said a hundred times to one) have Saturn in an Angle, in his House, and Retrograde; you cannot fail, one of these days, of being as Melancholy as a Sage ought to be: for the wisest of all men (as we know in the Cabal) had, as you have, Jupiter in the Ascendant. And yet, it was never observed, that he ever so much as once laughed, in all his life time, so powerful was his Saturn in him, though it was certainly weaker than yours.
’Tis then my Saturn, and not Monsieur the Count of Gabalis that theVirtuosomust quarrel with, if I affect more the Divulging of there Secrets, than the practising of them. If the Stars do not their duty, the Count is not in the fault, and if I have not a soul great enough to attempt to become Master of Nature, to turn the Elements upside down, to entertain the Supreme Intelligences, to command the Demons, to beget Giants, to create New Worlds, to speak to God in his High Throne, and to oblige the Cherubin, which defends the entrance of Paradise, to let me come in, and take two or three turns in his Walks; ’tis me that they must blame more or less: they must not for this insult over the memory of this Rare Man; and say that he is dead, for having blabbed all things to me. Is it impossible that amongst the wandering spirits he may not have been worsted in a conflict with some undocible Hobgoblin? Perchance he is not dead, but in appearance;following the custom of the Philosophers, who seem to Dye in one place, and transport themselves to another. Be it how it will, I can never believe, that the Manner wherewith he entrusted his Treasures to me, merited any punishment. You shall see how all things passed.
Common sense having always made me suspect that there was a great deal of Emptiness in all that which they call Secret Science, I was never tempted to lose so much time, as to turn over the leaves of those books which treat of them: but yet not finding it reasonable to condemn without knowing why, all those addicting themselves thereto, who otherwise are wise persons, very learned for the most part, and eminent both for the Gown and Sword. I took up a resolution (that I might avoid being unjust, and wearying myself with tedious reading) of feigning myself a great devotee to those sciences, amongst all those, whom I could learn were of that Gang. I had quickly better success than I could possibly hope for. Since all these gentlemen, how mysterious and how reserved soever they may seem to be, desire nothing more, than to vent their imaginations, and the new discoveries which they pretend to have made in Nature. In a few dayes I was the Confident of the most considerable amongst them, and had every day one or other of them in my study, which I had on purpose garnished with their most phantastick authors. There was never a learned Virtuoso of this kind, but I had correspondence with him. In a word, for my Zeal to this science, I quickly found that I was well approved by all. I had for my companions, Princes, Great Lords, Gown-men, Handsome Ladies, and Unhandsome too; Doctors, Prelates, Fryars, Nuns: in fine People of all Ranks and Qualities. Some of them were for converse with Angels, others with Devils, others with their Genius, others with Incubus’s; some addicted themselves to the cure of diseases, someto Star-gazing, some to the secrets of Divinity, and almost all to the Philosopher’s stone.
They all agreed, that these grand secrets, and especially the Philosopher’s stone, were hardly to be found out, and that but very few do attain to them, but they had all in particular, a very good opinion of themselves, to believe that they were of the number of the Elect. By good luck, with infinite impatiency, the most considerable of them expected at this time, the arrival of a lord, who was a great Cabalist, and whose Estate lyes upon the frontiers of Poland. He had promised by letters to the children of Philosophy in Paris to come and visit them; and so to pass from France into England. I had a Commission to write an answer to this great man: I sent him the scheme of my Nativity, that he might judge if I were capable of aspiring to the supreme wisdom. My scheme and my letter were so happy to oblige him to do me the honour of answering me; that I should be one of the first that he would see at Paris; and that, if Heaven did not oppose, there should be nothing wanting in him to introduce me into the Society of the Wise.
In the well management of my good fortune, I entertain a regular correspondence with the illustrious German: I propose to him, from time to time, great doubts, as well grounded as I could, concerning the Harmony of the World, the Numbers of Pythagoras, the Revelations of St. John, and the first chapter of Genesis. The greatness of the matter ravished him! He writ to me unheard of Wonders; and I plainly saw that I had to deal with a man of a most vigorous and most copious imagination. I was astonished one remarkable day, when I saw a man come in a most excellent Mien, who, saluting me gravely, said to me in the French tongue, but in the accents of a foreigner: Adore my son; Adore the most glorious and great God of the Sages and let not thyself be puffed up with pride, that he sends to thee one of the children ofWisdom to constitute thee a fellow of their society, and make thee partaker of the wonders of his Omnipotency.
This strange manner of salutation, did upon the sudden surprise me, and I began, at first, to question, whether or no it might not be some apparition: nevertheless, recovering my spirits the best I could, and looking upon him as civilly as the little fear I was seized with, could permit me, Whatever you be (said I to him) whose Complement savours not of this world, you do me a great honour in making me this visit. But I beseech you, if you please, before I worship this God of the Sages, let me know of what God and what Sages you speak. Do me the favour to sit down on this chair and give yourself the trouble to tell me, what this God is, and what these Sages, this Company, these Wonders of Omnipotency, and after or before all this, what kind of creature I have the honour to speak to.
Sir, you receive me most Sage-like (said he, smiling, and taking the chair which I presented him) you desire me on a sudden to explain things to you, which, if you please, I shall not resolve to-day. The Complement which I made you, are the words which the Sages use at first, to those to whom they purpose to open their hearts and to discover their mysteries. I had thought that being so wise as you seemed to me in your letters, this salutation would not have been unknown to you, and that it would be the most pleasing Complement that could be made you by the Count of Gabalis.
Ah! Sir (cried I, remembering that I had a ticklish game to play) how shall I render myself worthy of so much goodness? Is it possible that the excellentest of all men should be in my study? that the great Gabalis should honour me with his visit?
I am the least of the Sages (replied he, with a serious look) and God, who dispenses the beams of his wisdom by weight and measure, as his sovereignty pleases, has given me but a small talent, in comparison of that which I admire in my fellows. Ihope that you may equal them, one day; if I durst judge of it by the scheme of your nativity, which you did me the honour to send me: but you give me cause to complain of you, Sir (added he, smiling) in taking me even now for a Spirit. Not for a Spirit, (said I to him) but I protest to you, Sir, that calling to my remembrance on a sudden, what Cardan relates of his father; that being one day in his study, he was visited by unknown persons, cloathed in divers colours; who entertained him in a pleasant discourse concerning their nature and employment. I understand you (interrupted the Count), they were Sylphes, of which I shall talk to you hereafter: they are a kind of Aerial substances; who sometimes come to consult the Sages concerning the books of Averroes, which they do not well understand. Cardan was a coxcomb, for publishing that amongst his subtilties: he had found those memories amongst his father’s papers, who was one of us, and who seeing that his son was naturally a babbler, would teach him nothing of what was most considerable; but let him puzzle his brains in Astrology, by which he was not cunning enough to prevent his sons being hanged. This ass was the cause of your doing me the injury to take me for a Sylphe. Injury (replied I!) Why, Sir, should I be so unfortunate to—I am not angry at it (interrupted he) since you are not obliged to know beforehand, that all these elementary spirits are our disciples; for they are most happy, when we will stoop so low, as to instruct them; and the least of our Sages is more knowing than all those little gentlemen. But we shall talk more at large of this, some more convenient time; it is sufficient for me to-day, that I have had the satisfaction to see you. Endeavour, my son, to make yourself worthy of receiving the Cabalistical Illuminations: the hour of your regeneration is come; the fault is your own, if you become not a new creature. He went out of my study, and I complained of his short visit, as I waited on him back, that he had the cruelty toleave me so quickly, after he had let me be so happy, as to have a glimpse of his light. But having assured me with a grand grace that I should lose nothing by this sudden departure, he got up into his coach, and left me in a surprise which I am not able to express. I could not believe my own eyes, nor my own ears: I’m sure (said I) that this is a man of great quality; that he hath an estate of five thousand pounds a year, besides he appears very accomplished. Is it possible that he can thus suffer himself to be filled with these fooleries? He has talked to me of these Sylphes with great earnestnes: should he prove a sorcerer in the upshot? and should I have been deceived till now, in believing that there were no such things? But suppose he was a Sorcerer, are there also some of them so devout as this man appears to be?
The Count was pleased to allow me all the night in Prayer, and in the morning by break of day, he acquainted me with a note that he would come to my house by eight of the clock, and that if I pleased, we might go and take the air together. I waited for him; he came, and after reciprocal civilities, let us go (said he to me) to some place where we may be free together and where nobody may interrupt our discourse.
He seeing that we were as free from company as he could desire said:—How happy shall you be, my son, if heaven has the kindness to put those dispositions into your soul, which the high mysteries require of you. You are about to learn how to command nature; God above shall be your master, and the Sages only shall be your equals, the supreme intelligences shall esteem it as glory to obey your desires. When you shall be enrolled amongst the children of Philosophy, and that your eyes shall be fortified by the use of our sacred medicine, you shall immediately discover that the Elements are inhabited by most perfect creatures, from the knowledge and commerce of whom, the sin of the unfortunate Adam has excluded all his too unhappy posterity.This immense space which is between the earth and the Heavens, has more noble inhabitants than birds and flies; this vast ocean has also other troops, besides dolphins and whales; the profundity of the earth, is not only for moles; and the element of fire (more noble than the other three) was not made to be unprofitable and void.
The air is full of an innumerable multitude of people having human shape, somewhat fierce in appearance, but tractable upon experience; great lovers of the sciences, subtil, officious to the Sages, and enemies to sots and ignorants. Their wives and their daughter have a kind of masculine beauty, such as we describe the Amazons to have. How Sir (cried I), would you persuade me, that these friends you speak of are married?
Be not so fierce, my son (replied he) for so small a matter. Believe whatsoever I tell you, to be solid and true. I am making known nothing to you, but the principles of the antient Cabal, and there needs nothing more to justify them, than that you should believe your own eyes; but receive with a meek spirit the light which God sends you by my interposition. Know that the Seas and Rivers are Inhabited, as well as the air: the ancient Sages have called these kind of people Undians or Nymphs. They have but few males amongst them, but the women are there in great numbers: their beauty is marvellous, and the daughters of men have nothing in them comparable to these.
The earth is filled almost to the centre with Gnomes or Pharyes, a people of small stature, the guardians of treasures, of mines, and of precious stones. They are ingenious, friends of men, and easy to be commanded. They furnish the children of the Sages with as much money as they have need of, and never ask any other reward than the glory of being commanded. The Gnomides or Wives of these Gnomes or Pharyes, are little, but very handsome and their habit marvellously curious.... Asfor the Salamanders, theinhabitantsof the region of fire, they serve the Philosophers, but they seek not for their company with any great eagerness. The wives of the Salamanders are fair, nay, rather more fair than all others, seeing they are of a purer element. You will be charmed more with the beauty of their wit than of their body, yet you cannot choose but be grieved for these poor wretches when they shall tell you that their soul is mortal, and that they have no hope of enjoying eternal happiness, and of the Supreme Being, which they acknowledge and religiously adore. They will tell us, that being composed of the most pure parts of the elements which they inhabit, and not having in them any contrary qualities, seeing they are made but of one element, they die not but after many Ages, but alas! what is such a Time, in respect of Eternity? They must eternally resolve into their nothing. This consideration does sorely afflict them; and we have trouble enough, to comfort them concerning it.
Our Fathers, the Philosophers, speaking to God face to face, complained to him of the unhappiness of these people, and God whose mercy is without bounds, revealed to them, that it was not impossible to find out a remedy for this evil. He inspired them, that by the same means as man, by the alliance which he contracted with God, has been made partaker of Divinity: the Sylphs, the Gnomes, the Nymphs, and the Salamanders by the alliance which they might contract with man, might be made partakers of immortality. So a She-Nymph or a Sylphide becomes Immortal, and capable of the blessing to which we aspire, when they shall be so happy as to be married to a Sage; a Gnome, or a Sylph ceases to be mortal, from the moment that he espouses one of our daughters.
Hence arose the error of the former ages, of Tertullian, of Justin Martyr, of Lactantius, Cyprian, Clemens Alexandrinus, Athengoras the Christian Philosopher, and generally of all the writers ofthat time. They had learnt that these elementary Demi-men, had endeavoured a commerce with maids, and they have from thence imagined that the fall of the angels had not happened, but for the love which they were touched with after women. Certain Gnomes, desirous of becoming immortal, had a mind to gain the good affections of our daughters, and had brought abundance of precious stones of which they are the natural guardians, and these authors, relying on the Book of Enoch, which they misunderstood, thought that it was the attempt which these Amorous Angels had offered to the chastity of our wives. In the beginning these children of heaven begat famous giants by making themselves beloved by the daughters of men, and the old Cabalists, Josephine and Philo (as all the Jews are ignorant) and after them all the other Authors, which I have just now named, as well as Origen and Macrebius, and have not known that they were the Sylphs, and other people of the elements that under the name of the Children of Elohim, are distinguished from the children of men. Likewise that which the Sage Saint Augustine, has had the modesty to leave undetermined, touching the pursuits which those called Faunes or Satyrs, made after the Africans of his time, is cleared by that which I have now alleged of the desire which all these elementary inhabitants have, of allying themselves to men; as the only means to attain to the immortality which they have not.
No, no! Our Sages have never erred so as to attribute the fall of the first Angels to their love of women, no more than they have put men under the power of the Devil; by imputing all the adventures of the Nymphs and Sylphs to him, of which the historians speak so largely. There was nothing criminal in all that. They were the Sylphs, which endeavoured to become Immortal. Their innocent pursuits, far enough from being able to scandalize the Philosophers, have appeared so just to us, that we are all resolved by common consent, utterly to renounce women; and entirelyto give ourselves to the immortalizing of the Nymphs and Satyrs.
Good Lord (cried I) What do I hear? Was there ever such marvellous F——. Yes, my son (interrupted the Count) admire the marvellous felicity of the Sages! Instead of women, whose fading beauty passes away in a short time, and is followed with horrible wrinkles and ugliness, the Philosophers enjoy beauties which never wax old, and whom they have the glory to make immortal. Guess at the love and the acknowledgment of those invisible mistresses, and with what ardour they strive to please the charitable philosopher, who labours to immortalize them.
Ah! Sir (cried I once again), I renounce ——. Yes, you Sir, (pursued he, without giving me the leisure to finish) Renounce the fading pleasures which are to be had with women; the fairest among them all is loathsome in respect of the homeliest Syphide: no displeasure ever follows our Sage embraces. Miserable Ignorants! How should you complain, that ye have not the power to taste of the Philosophick pleasures. Miserable Count de Gabalis (interrupted I, in an accent mixed with Choler and Compasion) Will you give me leave to tell you at last, that I renounce this senseless wisdom; that I find this visionary philosophy very ridiculous; that I detest the abominable embraces which make you affect these Phantasms; and that I tremble for you, and wonder that some one of these pretended Sylphides does not hurry you to Hell, in the middle of your transports and raptures; and for fear, lest so honest a man as you, should not perceive the end of your foolish Chymerick Zeal, and should not repent of so great a crime. Oh! Oh! (answered he) mischief light on thy indocible spirit. His action, I must confess, affrighted me; but it was yet worse, when I perceived, that going further from me, he drew out of his pocket a Paper which I could easily see at that distance to be full of Characters; yet I could not well discern it. He readthem gravely, and spake low. I guessed that he was invoking some spirit for my ruin, and repented me more than a little for my inconsiderate Zeal. If I escape this adventure (cried I), I’ll never have to do with a Cabalist more. I fixed my eyes upon him, as upon a judge that was ready to condemn me to death; when at last I perceived that his looks became serene. ’Tis hard, (said he, smiling, and coming towards me again) ’Tis hard for you to kick against the Pricks. You are a vessel of Election. Heaven has ordained you to be the greatest Cabalist of your age. Behold the scheme of your Nativity, which cannot fail. If it be not now, and that too by my means, ’twill be a great wonder, as it appears by this Saturn retrograde.
Alas, sir (said I to him) if I must become a Sage, it will never be but by the means of the Great Gabalis; but to deal freely with you, I am afraid, that you will find it a difficult matter to bend me to this Philosophical mode. It seems (continued he) that you should be but ill read in Physicks, that cannot be persuaded of the existence of these people? I know not (answered I) but I cannot imagine that these can be anything else but friends disguised. Do you still (said he) rather believe your own Whimseys, than Natural Reason? than Plato, Pythagoras, Celsus, Psellus, Proclus, Porphyrius, Jamlicus, Plotinus, Trismegistus, Noblius, Dorneus, Fludd; than the great Phillippus Aureolus Theophractus Bombst Paracelsus de Honeinhem; and than all our Society.
I would believe you (answered I) as soon, nay sooner than all these; but, dear sir, could you not so order the business with the rest of your society, that I might not be obliged to have carnal knowledge of these elementary ladies? Away, away (replied he) you have your own liberty, without doubt; for nobody loves, unless he has a mind to it. Few of the Sages have been able to defend themselves from their Charms, but it has been observed that some reserving themselves wholly and entirely for greatthings (as you will know in time), would never do this honour to the Nymphs. I will be then of this number (said I), but yet neither can I resolve to lose time about the ceremonies which I have heard a Prelate say, must be practised by those who mean to converse with their Geniuses. This Prelate knew not what he said (said the Count), for you shall see ere long, that there are no Geniuses there; and besides, that never any Sage employed either ceremonies or superstition for the familiarity of the Geniuses, no more than for the people of whom we speak.
The Cabalists do nothing, but by the principles of nature:andif there are sometimes found in our books certain strange words, characters, or fumigations, ’tis but to conceal the philosophical principles from the ignorant. Admire the simplicity of Nature, in all her most marvellous operations! And in this simplicity, a Harmony and Agreement so great, so just, and so necessary that it will make you return back in despite of yourself from your weak imaginations. That which I am now about to tell you, we teach those of our disciples, which we will not let altogether enter into the Sanctuary of Nature; and to whom we will nevertheless, not utterly deprive of the Society of the elementary people, merely out of the compassion which we have for these poor wretches.
The Salamanders (as you have already, perhaps, comprehended) are composed of the most subtile parts of the Sphere of Fire, conglobated and organized by the action of the universal fire (concerning which, I shall one day entertain you further) so called, because it is principal of all the motions of nature.
The Sylphes in like manner, are composed of the purest atoms of the air: the Nymphs of the most delicate parts of the water, and the Gnomes of the subtlest parts of the Earth. There was a great proportion betwixt Adam and these so perfect Creatures; because they being composed of that which was most pure in the four elements; he comprehended the perfection of these four sorts ofpeople, and was their natural King. But since the time that his sin precipitated him into the excrements of the elements (as you shall see hereafter) the Harmony was disordered, and there was no more proportion, he being become impure and dull in respect of the substances so pure and so subtil. What remedy for this evil? How shall we remount this throne and recover this lost sovereignty? O Nature! Why do they study thee so little? Do you not comprehend my son, with what simplicity nature can render to man the goods which he has lost? Alas! Sir (replied I), I am very ignorant in all these simplicities, you speak of. But yet (pursued he) it is very easy to become knowing in them.
If we would recover that empire over the Salamanders, we must purifie, and exalt the element of fire which is in us, and raise up the tone of this slackened string, we need do no more, but concentre the fire of the world by concave mirrors in a globe of glass. And herein, is that great piece of art which all the ancients have so religiously concealed, and which the divine Theophrastus has discovered. There is formed in this globe a solar powder, which being purified by itself from the mixture of other elements, and being prepared according to art, becomes in a very little time, sovereignly proper to exalt the fire which is in us, and make us become (according to our phrase) of a fiery nature. From that time the inhabitants of the sphere of fire become our inferiors, and ravished to see our mutual harmony re-established, and that we once more approach to them. They have all the kindness for us which they have for their own species, all the respect which they owe to the image and to the lieutenant of their Creator; and all the concern which may make evident in them, the desire of obtaining by us the immortality which they want. ’Tis true that as they are more subtil than those of the other elements, they live a very long time, so they are not very forward to importune the Sages to make them immortal. You may accommodate yourself with one of these, if the aversion which you havewitnessed to me last not with you to the end: perchance, she will never speak to you of that which you fear so much.
It will not be so with the Sylphs, the Gnomes and the Nymphs, for they living a less time, have more need of us, and so their familiarity is more easie to obtain. You need but shut up a glass filled with conglobated air, water or earth, and expose it to the sun for a month; then separate the element according to art, which is very easie to do, if it be earth or water. ’Tis a marvellous thing to see, what a vertue any one of these purified elements have to attract the Nymphs, Sylphs, and Gnomes. In taking but never so little every day, for about a month together, one shall see in the air the volant republique of the Sylphs; the Nymphs come in shoals up the rivers, and the guardians of treasures, presenting you with their riches. Thus, without characters, without ceremonies, without barbarous words you become absolute master over all these people. They require no worship of the Sages, since they know well enough that he is nobler than they. Thus venerable nature teaches her children how to repair the elements by the elements. Thus is harmony re-established. Thus man recovers his natural empire, and can do all things in the elements, without demons, or unlawful art. Thus you see, my son, that the Sages are more innocent than you thought. You say nothing to me——.
I admire sir (said I), and I begin to fear that you will make me to become a Chymist. Ah! God preserve thee from that, my child (cried he). ’Tis not to these fooleries that your nativity designs you, I will warrant you on the contrary, from being troubled about that: I told you already, that the Sages shew not these things, but to those whom they will not admit into their society. You shall have all these advantages, and others infinitely more glorious, and more pleasant, by ways clearly more philosophical. I had not described those methods to you, but to let yousee the innocence of this Philosophy, and to take you out of these panic fears.
I thank God, sir (answered I), I am not at present, in any such fear as I was even now. And although I do not yet resolve upon the accommodation which you propose to me with the Salamanders; I cannot refrain from having the curiosity to learn how you have discovered that these Nymphs and these Sylphs die. Truly (replied he) they tell us so, and we see them die. How (said I) can you see them die, and yet your commerce renders them immortal? That would be well (pursued he) if the number of the Sages equalled the number of these people: besides that, there are many amongst them, who rather choose to die, than hazard by becoming immortal, the being so unhappy as they see the devils are. And ’tis the devil, who inspired with these opinions: for there is no mischief, which he doth not do to hinder the poor creatures from becoming immortal by our alliance. Insomuch that I look upon it (and so ought you my son) as a most pernicious temptation, and a motion of very little charity, to have this aversion which you show to it.
Moreover, as concerning their death, of which you speak: what was it that obliged the Oracle of Apollo, to say, that all those who speak Oracles, were mortal, as well as he; as Porphyrius reports? And, what think you, was the meaning of that voice which was heard on all the coast of Italy, and struck so great a terror into all those who were upon the sea? The Great Pan is Dead! They were the people of the air: who gave notice to the people of the water that the chiefest and most aged of all the Sylphs, was newly dead.
At that time when this voice was heard (said I to him) I suppose that the world worshipped Pan and the Nymphs: and that these gentlemen, whose commerce you are preaching of to me, were the false gods of the heathen. ’Tis true, my son (replied he) theSages have always been of that opinion, that the Devil never had the power to make himself worshipped. He is too unhappy, and too weak, ever to have had this pleasure, and this authority. But he has been able to persuade the elementary hosts to shew themselves to men, and make men erect temples to them; and by the natural dominion which every one has over the element which he inhabits, they trouble the air, and the sea, set the earth in combustion, and dispense the fire of heaven, according to their humour: insomuch that they had no great trouble to be taken for Deities, so long as the sovereign being dispensed the salvation of the world. But the devil never received all the advantage of his malice, which he hoped he should; for it has happened from thence, that Pan, the Nymphs, and the rest of the elementary people, having found the means of changing this commerce of worship, into a commerce of love; (for you may remember, that amongst the ancients, Pan was the king of those gods whom they called Incubuses, and who always earnestly sought the acquaintance of maids), many heathens have escaped the devil, and shall never burn in hell.
I do not well understand you, sir (said I) You have not minded me, to understand me (continued he, smiling, and in a jeering tone). Behold what you pass over! and likewise what your doctors pass over, who know not what these excellent Physicks mean! Behold the great mystery of all this part of philosophy, which concerns the elements, and which will take away (if you have but never so little love for yourself), this repugnance to philosophy, which you have witnessed to me this day! Know then, my son; and go not about to divulge this great Arcanum to any unworthy ignorant. Know, that as the Sylphs acquire an immortal soul, by the alliance which they contract with the men who are predestinated; so also, the men who have no right to eternal glory: those miserable wretches, whose immortality is but a lamentable advantage, for whom the Messias was sent—
Then, you gentlemen of the Cabal, are Jansenists likewise (interrupted I?) We know not what that is, my child (proceeded he, somewhat angrily) and we scorn to inform ourselves wherein consists the different sects and divers religions, with which the ignorant puzzle their heads. We keep to the ancient religion of our fathers, the Philosophers; wherein ’tis very necessary that I instruct you. But come again to the purpose: these men whose sad immortality is nothing but an eternal misfortune; the unhappy children, whom the Sovereign Father has neglected, have also this recourse, that they may become mortal, by contracting alliance with these elementary people. So that you see, the Sages hazard nothing for Eternity. If they are predestinated, they have the pleasure to carry with them to heaven (in quitting the prison of this body) the Sylphide or Nymph, which they have immortalised! and if they be not predestinated, the commerce of the Nymph renders their soul mortal, and delivers them from the horrors of the second death. So the Devil saw all the Pagans escape, who allied themselves to the Nymphs: and so the Sages, or friends of the Sages, when God inspires us to communicate to any one, the four elementary secrets (which I have now been teaching you), free themselves from the Peril of being damned.
Without lying, sir (cried I, not daring to put him again into an ill humour, and finding it requisite to defer the telling him plainly my opinion, till I should have discovered all the secrets of his Cabal, which I judged by this glimpse, must needs be very full of pleasure and divertisement): without lying, you advance wisdom to a great height! And you had reason to tell me, that this surpassed all our doctors; and I believe, that this likewise passes all our magistrates too; and that, if they could discover who those were that escaped the devil by this means (as ignorance is very unjust), they would engage in the devil’s interest, against these fugitives and make a strong party for him. Yes, it is forthat (pursued the Count) that I have so strictly commanded you; to keep religiously this secret. Your judges are strange persons. They condemn a most innocent action as a dismal crime. What a barbarity was it, to burn those two priests which the Prince of Miranda says he knew of, who had each of them his Sylphide, for the space of forty years! What an inhuman thing was it to put Joan Hervilles to death, for having laboured six and forty years, to immortalise a Gnome! And, what a piece of ignorance was that of Bodin, to represent her as a witch; and that from thence he might take advantage to authorise popular errors, touching pretended Sorcerers; in a book as impertinent as his Commonwealth is reasonable.
But it is late; and I do not consider, that you have not yet dined. ’Tis yourself, that you mean, sir (said I), for as for my part, I could listen to you till to-morrow, without inconvenience. For me! Alas! (replied he, laughing, and walking towards the gate), ’tis easily seen that you understand but little what philosophy is. The Sages eat but for their pleasure, and never for necessity. I had a quite contrary idea of Wisdom (answered I), I had thought that you wise men should never eat but to satisfy nature. You are abused (said the Count). How long think you, that our Sages can subsist without eating? How can I tell? (answered I), Moses and Elias, you know, fasted forty days: you Sages, I make no doubt, may do it, some days less. What a great piece of business would that be (replied he), the most wise men that ever was, the Divine, the almost adorable Paracelsus, affirms, that he has seen many of the Sages fast twenty years, without eating anything whatsoever. He himself, before he attained to the monarchy of wisdom, whereof we have justly presented him the sceptre, he, I say, would undertake to live many years without eating, by taking but half a scruple of his Solar Quintescence. And if you would have the pleasure to make any one live withoutvictuals, you need do no more, but prepare the earth, as I told you it must be prepared, for the Society of the Gnomes: this earth applied to the navle, and renewed when it is dry, will cause any one to live without eating or drinking, and that without any trouble.
And the use of this Catholic-Cabalistical Medicine, frees us much better from all the importunate necessities, to which nature makes the ignorant subject; we eat not, but when it pleases us; and all the superfluity of food passing away by an insensible Transpiration, we are never ashamed to be men. There he held his peace.
In succeeding interviews the Count de Gabalis further explains to his interlocutor the nature and pursuits of the elementary spirits; asserts that it was they only, and not the vile gods of the Greeks and Romans, that delivered the oracles of old; that they continually kept watch over man to do him service, and to warn him of approaching evil. It was they who sent omens and furnished him with the understanding to interpret them, and who filled his mind with presentiments when some great calamity was impending over him, that he might perchance avoid it. They also sent him dreams for the regulation of his fate. But “alas,” continues the Count, “men ignorantly misunderstand and reject their kindness. A poor Sylph hardly dares to shew himself lest he should be mistaken for an imp of evil; an Undine cannot endeavour to acquire an immortal soul, by loving a man, without running the risk of being considered a vile, impure phantom; and a Salamander, if he shews himself in his glory, is taken for a devil, and the pure light which surrounds him considered the fire of hell. It is in vain that, to dispel these unworthy suspicions, they make the sign of the cross when they appear, and bend their knees when the Divine name is uttered. All their efforts are useless. Obstinate man persists in considering them enemies of that Godwhom they know, and whom they adore more religiously than men do. The prayer which you will find preserved by Porphyne, and which was offered up in the Temple of Delphos for the enlightenment of the Pagans, was the prayer of a Salamander.” In short without continuing to quote the words of the Count de Gabalis, he asserted that all the supernatural appearances with which the history of every age and nation was full, were to be, and could only be, explained by the agency of these elemental sprites; that the deeds attributed to devils, imps and witches, were the creations of a false and degrading superstition, unworthy to be believed by philosophers. There were no fiends with
“——’aery tongues that syllable mens’ namesOn sands, and shores, and desert wildernesses.”
but beneficent spirits, the friends of man. Theperisof eastern romance, thefées, thefatas, and the fairies of European legends, were names which, in their ignorance, the people of different countries had given to the Sylphs. Vulcan, Bacchus, and Pan, though the Greeks did not know it, were Gnomes; Neptune and Venus, and all the Naiads and Nereids, were but the Undines of the Rosicrucians; Apollo was a Salamander, and Mercury a Sylph; and not one of the personages of the multifarious mythology of the Greeks and Romans, but could be ranged under one or other of these classes.
A remarkablework was published at Strasbourg, in the year 1616, entitled, “The Hermetick Romance: or the Chymical Wedding. Written in High Dutch by Christian Rosencreutz.” This book though not given out to the world until the above year, is said to have existed in manuscript for some time previously, as far back in fact as 1601, thus making it the oldest Rosicrucian book extant. A modern writer says: The whole Rosicrucian controversy centres in this publication, which Buhle describes as a comic romance of extraordinary talent.
Owing to its importance, we shall have to make some lengthy extracts from the translation made in 1690, by E. Foxcroft of King’s College, Cambridge. It is arranged in chapters, denominated days, marked from one to seven.
The First Day.
On an evening before Easter Day, I sate at a Table, and having (as my custom was) in my humble prayer sufficiently conversed with my Creator, and considered many great mysteries (whereof the Father of Lights his Majesty had shewn me not a few) and being now ready to prepare in my heart, together with my dear Paschal Lamb, a small unleavened, undefiled cake; all on a sudden ariseth so horrible a tempest, that I imagined no other but that through its mighty force, the hill whereon my little house was founded, would fly in pieces. But in as much as this, and the like from the devil (who had done me many a spite) was no new thing to me; I took courage and persisted in my meditation, till somebody (after an unusual manner) touched me on the back; whereupon I wasso highly terrified, that I durst hardly look about me; yet I shewed myself as cheerful as (in the like occurrences) human frailty would permit. Now the same thing still twitching me several times by the coat, I looked back, and behold it was a fair and glorious lady whose garments were all skye colour, and curiously (like Heaven) bespangled with golden stars. In her right hand she bare a trumpet of beaten gold, whereon a name was engraven (which I could well read in) but am as yet forbidden to reveal it. In her left hand she had a great bundle of letters of all languages, which she (as I afterwards understood) was to carry into all countries. She had also large and beautiful wings, full of eyes throughout, wherewith she could mount aloft and fly swifter than any eagle. I might perhaps have taken further notice of her, but because she staid so small a time with me, and terror and amasement still possessed me, I was fain to be content. For as soon as I turned about, she turned her letters over and over, and at length drew out a small one, which with great reverence she laid down upon the table, and without giving one word departed from me. But in her mounting upwards, she gave so mighty a blast on her gallant trumpet, that the whole hill echoed thereof, and for a full quarter of an hour after, I could hardly hear my own words.
In so unlooked-for an adventure, I was at loss, how either to advise or assist my poor self, and therefore fell upon myknees, and besought my Creator to permit nothing contrary to my eternal happiness to befall me; whereupon with fear and trembling I went to the letter which was now so heavy, as had it been mere gold, it could hardly have been so weighty. Now as I was diligently viewing it, I found a little Seal, whereupon a curious cross with this inscription, IN HOC SIGNO VINCES, was engraven.
Now as soon as I espied this sign I was the more comforted, as not being ignorant that such a Seal was little acceptable, and much less useful to the Devil. Whereupon I tenderly opened the letterand within it, in an Azure Field, in Golden Letters, found the following verses written—
This day, this day, this, thisThe Royal wedding is.Art thou thereto by birth inclin’dAnd unto joy of God design’d,Then mayst thou to the mountain tendWhereon three stately Temples stand,And there see all from end to end.Keep watch and ward,Thyself regard;Unless with diligence thou bathe,The Wedding can’t thee harmless save:He’ll damage have that here delays,Let him beware, too light that weighs.
Underneath stood Sponsus and Sponsa.
As soon as I had read this letter, I was presently like to have fainted away, all my hair stood on end, and a cold sweat trickled down my whole body. For although I well perceived that this was the appointed wedding, whereof seven years before I was acquainted in a bodily vision, and which now so long time I had with great earnestness attended, and which lastly, by the account and calculation of the Planets, I had most diligently observed, I found so to be, yet could I never foresee that it must happen under so grievous and perilous conditions. For whereas I before imagined that to be a welcome and acceptable guest, I needed only be ready to appear at the wedding; I was now directed to Divine Providence, to which until this time I was never certain. I also found by myself, the more I examined myself, that in my head there was nothing but gross misunderstanding and blindness in mysterious things, so that I was not able to comprehend even those things which lay under my feet, and which I daily conversed with, much less that Ishould be born to the searching out andunderstandingof the secrets of Nature; since in my opinion Nature might everywhere find a morevertuousdisciple, to whom to intrust her precious, though temporary and changeable treasures. I found also that my bodily behaviour, and outward good conversation, and brotherly love towards my neighbour, was not duly purged and cleansed; moreover, the tickling of the flesh manifested itself, whose affection was bent only to pomp and bravery, and worldly pride, and not to the good of mankind; and I was always contriving how by this art I might in short time abundantly increase my profit and advantage, rear up stately palaces, make myself an everlasting name in the world, and other the like carnal designs. But the obscure words concerning the Three Temples did particularly afflict me, which I was not able to make out by any after speculation, and perhaps should not yet, had they not been wonderfully revealed to me. Thus sticking betwixt hope and fear, examining myself again and again, and finding my own frailty and impotency, not being in any wise able to succour myself, and exceedingly amazed at the fore-mentioned threatening; at length I betook myself to my usual and most secure course; after I had finished my earnest and most fervent prayer, I laid me down in my bed, that so perchance my good angel by the Divine permission might appear, and (as it had formerly happened) instruct me in this doubtful affair, which to the praise of God, my own good, and my neighbour’s hearty and faithful warning and amendment did now likewise fall out. For I was scarce fallen asleep, when me-thought, I, together with a numberless multitude of men lay fettered with great chains in a dark dungeon, wherein, without the least glimpse of light, we swarmed like bees over one another, and thus rendered each other’s affliction more grievous. But although neither I, nor any of the rest could see one jot; yet I continually heard one heaving himself above the other, when his chains or fetters were become ever so little lighter,though none of us had much reason to shove up the other, since we were all captive wretches. Now as I with the rest had continued a good while in this affliction, and each was still reproaching the other with his blindness and captivity, at length we heard many trumpets sounding together, and kettle-drums beating so artificially thereto, that it even revived and rejoiced us in our calamity.
During this noise, the cover of the dungeon was from above lifted up, and a little light let down unto us. Then first might truly have been discerned the bustle we kept, for all went pesle-mesle, and he who perchance had too much heaved up himself, was forced down again under the others feet. In brief, each one strove to be uppermost, neither did I myself linger, but with my weighty fetters slipped up from under the rest, and then heaved myself upon a stone, which I laid hold of; howbeit, I was several times caught at by others, from whom yet as well as I might, with hands and feet, I still guarded myself. For we imagined no other but that we should all be set at liberty, which yet fell out quite otherwise. For after the nobles, who looked upon us from above through the hole, had a while recreated themselves with this our struggling and lamenting, a certain hoary headed Ancient Man, called to us to be quiet, and having scarce obtained it, began (as I still remember) thus to say:—
If wretched mankind would forbearThemselves so to uphold,Then sure on them much good conferMy righteous mother would.But since the same will not insueThey must in care and Sorrow rue,And still in Prison lie.Howbeit my dear mother willTheir follies over-see,Her choicest gifts permitting stillToo much in th’ Light to be.Though very rarely it may seemThat they may still keep some esteem,Which else would pass for forgery.Wherefore in honour of the FeastWe this day solemnize,That so her Grace may be increastA good deed she’ll devise,For now a cord shall be let down,And whosoe’er can hang thereon,Shall freely be releast.
He had scarce done speaking, when an ancient matron commanded her servants to let down the cord seven times into the dungeon, and draw up whosoever could hang upon it. Good God! that I could sufficiently describe the hurry and disquiet that then arose amongst us, for every one strove to get at the cord, and yet only hindered each other. But after seven minutes a sign was given by a little bell, whereupon at the first pull the servants drew up four. At that time I could not come near the cord by much, having to my huge misfortune, betaken myself to a stone at the wall of the dungeon, and thereby was disabled to get to the cord which descended in the middle. The cord was let down the second time, but divers because their chains were too heavy, and their hands too tender, could not keep their hold on the cord, but with themselves beat down many another, who else, perhaps, might have held fast enough; nay, many an one was forcibly pulled off by another who yet could not himself get at it; mutually envious were we even in this our great misery. But they of all others most moved my compassion whose weight was so heavy that they tore their very hands from their bodies, and yet could not get up. Thus it came to pass that at these five times, very few were drawnup. For as soon as the sign was given, the servants were so nimble at the draught, that the most part tumbled one upon another, and the cord, this time especially, was drawn up very empty. Whereupon the greatest part, and even I myself, despaired of Redemption, and called upon God that he would have pity on us, and (if possible) deliver us out of this obscurity, who also then heard some of us: for when the cord came down the sixth time, some of them hung themselves fast upon it, and whilst in the drawing up, the cord swung from one side to the other, it (perhaps by the will of God) came to me, which I suddenly catching, got uppermost above all the rest, and so at length beyond hope came out; whereat I exceedingly rejoiced, so that I perceived not the wound, which in the drawing up I received on my head by a sharp stone, till I with the rest who were released (as was always before done) was fain to help at the seventh and last pull, at which time through straining, the blood ran down all over my clothes, which I nevertheless for joy regarded not. Now when the last draught whereon the most of all hung was finished, the matron caused the cord to be laid away and willed her aged son (at which I much wondered) to declare her resolution to the rest of the Prisoners, who after he had a little bethought himself, spoke thus unto them:
Ye children dear,All present here,What is but now compleat and done,Was long before resolved on:What ev’r my mother of great graceTo each on both sides here hath shewnMay never miscontent misplace;The joyful time is drawing on,When every one shall equal be,None wealthy, none in penury.Who ev’r receiveth great commands,Hath work enough to fill his hands.Who ev’r with much hath trusted been,’Tis well if he may save his skin.Wherefore your lamentations cease,What is’t to waite for some few days.
As soon as he had finished the words, the cover was again put and locked down, and the trumpet and kettle-drums began afresh, yet could not the noise thereof be so loud but that the bitter lamentation of the prisoners which arose in the dungeon was above all, which soon also caused my eyes to run over. Presently after the ancient matron, together with her son, sat down upon seats before prepared, and commanded the Redeemed should be told. Now as soon as she understood the number, and had written it down in a gold-yellow tablet, she demanded every one’s name, which were also written down by a little page; having viewed us all, one after another, she sighed, and spoke to her son, so as I could well hear her. ‘Ah? how heartily am I grieved for the poor men in the dungeon! I would to God, I durst release them all,’ whereunto her son replied; ‘It is, mother, thus ordained of God, against whom we may not contend. In case we all of us were lords, and possessed all the goods upon earth, and were seated at table, who would there then be to bring up the service?’ whereupon his mother held her peace, but soon after she said; ‘Well, however, let these be freed from their fetters,’ which was likewise presently done, and I, except a few, was the last, yet could I not refrain, but (though I still looked upon the rest) bowed myself before the ancient matron, and thanked God that through her, He had graciously and fatherly vouchsafed to bring me out of such darkness into the light: after me the rest did likewise, to the satisfaction of the matron. Lastly, to every one was given a piece of gold for a remembrance, and to spend by the way; on the one sidewhereof was stamped the rising sun, on the other (as I remember) these three letters, D. L. S., and therewith everyone had license to depart, and was sent to his own business, with this annexed intimation, that we to the glory of God should benefit our neighbours, and reserve in silence what we had been intrusted with, which we also promised to do, and so departed one from another. But in regard of the wounds which the fetters had caused me, I could not well go forward, but halted on both feet, which the matron presently espying, laughing at it, and calling me again to her, said thus to me, My son, let not this defect afflict thee, but call to mind thy infirmities, and therewith thank God who hath permitted thee even in this world, and in the state of thy imperfection to come into so high a light, and keep these wounds for my sake. Whereupon the trumpets began again to sound, which so affrighted me that I awoke, and then first perceived that it was only a dream, which yet was so strongly impressed upon my imagination, that I was still perpetually troubled about it, and methought I was yet sensible of the wounds on my feet. Howbeit, by all these things I well understood that God had vouchsafed that I should be present at this mysterious and hidden wedding; wherefore with child-like confidence I returned thanks to his Divine Majesty, and besought him that he would further preserve me in this fear, that he would daily fill my heart with wisdom and understanding, and at length graciously (without my desert) conduct me to the desired end. Hereupon I prepared myself for the way, put on my white linen coat, girded my loins with blood-red ribbon, bound crossways over my shoulder; in my hat I stuck four red roses, that I might sooner by this token be taken notice of among the throng. For food I took bread, salt, and water, which by the counsel of an understanding person, I had at certain times used, not without profit, in the like occurrences. Before I parted from my cottage I first in this dress and wedding garment, fell down on my kneesand besought God, that in case such a thing were, he would vouchsafe me a good issue. And thereupon in the presence of God I made a vow, that if anything through his grace should be revealed unto me, I would employ it neither to my own honour nor authority in the world, but to the spreading of his name, and the services of my neighbour. And with this vow and good hope, I departed out of my cell with joy.