Memoirs of Extraordinary Popular Delusions-3 [55]
the rhomboidal figure. Of his medical notions we shall have further occasion to speak in another part of this book, when we consider him in his character as one of the first founders of the magnetic delusion, and its offshoot, animal magnetism, which has created so much sensation in our own day.
As if the doctrines already mentioned were not wild enough, he joined the Rosicrucians as soon as they began to make a sensation in Europe, and succeeded in raising himself to high consideration among them. The fraternity having been violently attacked by several German authors, and among others by Libavius, Fludd volunteered a reply, and published, in 1616, his defence of the Rosicrucian philosophy, under the title of the "Apologia, compendiaria, Fraternitatem de Rosea-cruce, Suspicionis et Infamiae maculis aspersam, abluens." This work immediately procured him great renown upon the Continent, and he was henceforth looked upon as one of the high-priests of the sect. Of so much importance was he considered, that Keppler and Gassendi thought it necessary to refute him; and the latter wrote a complete examination of his doctrine. Mersenne also, the friend of Descartes, and who had defended that philosopher when accused of having joined the Rosicrucians, attacked Dr. a Fluctibus, as he preferred to be called, and showed the absurdity of the brothers of the Rose-cross in general, and of Dr. a Fluctibus in particular. Fluctibus wrote a long reply, in which he called Mersenne an ignorant calumniator, and reiterated that alchymy was a profitable science, and the Rosicrucians worthy to be the regenerators of the world. This book was published at Frankfort, and was entitled "Summum Bonum, quod est Magiae, Cabalae, Alchimiae, Fratrum Roseae-Crucis verorum, et adversus Mersenium Calumniatorem." Besides this, he wrote several other works upon alchymy, a second answer to Libavius upon the Rosicrucians, and many medical works. He died in London in 1637.
After his time there was some diminution of the sect in England. They excited but little attention, and made no effort to bring themselves into notice. Occasionally, some obscure and almost incomprehensible work made its appearance, to show the world that the folly was not extinguished. Eugenius Philalethes, a noted alchymist, who has veiled his real name under this assumed one, translated "The Fame and Confession of the Brethren of the Rosie Cross," which was published in London in 1652. A few years afterwards, another enthusiast, named John Heydon, wrote two works on the subject: the one entitled "The Wise Man's Crown, or the Glory of the Rosie Cross ;" and the other, "The Holy Guide, leading the way to unite Art and Nature, with the Rosie Crosse uncovered." Neither of these attracted much notice. A third book was somewhat more successful: it was called "A New Method of Rosicrucian Physic; by John Heydon, the servant of God and the secretary of Nature." A few extracts will show the ideas of the English Rosicrucians about this period. Its author was an attorney, "practising (to use his own words) at Westminster Hall all term times as long as he lived, and in the vacations devoting himself to alchymical and Rosicrucian meditation." In his preface, called by him an Apologue for an Epilogue, he enlightens the public upon the true history and tenets of his sect. Moses, Elias, and Ezekiel were, he says, the most ancient masters of the Rosicrucian philosophy. Those few then existing in England and the rest of Europe, were as the eyes and ears of the great King of the universe, seeing and hearing all things; seraphically illuminated; companions of the holy company of unbodied souls and immortal angels; turning themselves, Proteus-like, into any shape, and having the power of working miracles. The most pious and abstracted brethren could slack the plague in cities, silence the violent winds and tempests, calm the rage of the sea and rivers, walk in the air, frustrate the malicious aspect of witches, cure all diseases, and turn all metals into gold. He had known in his time two famous brethren
As if the doctrines already mentioned were not wild enough, he joined the Rosicrucians as soon as they began to make a sensation in Europe, and succeeded in raising himself to high consideration among them. The fraternity having been violently attacked by several German authors, and among others by Libavius, Fludd volunteered a reply, and published, in 1616, his defence of the Rosicrucian philosophy, under the title of the "Apologia, compendiaria, Fraternitatem de Rosea-cruce, Suspicionis et Infamiae maculis aspersam, abluens." This work immediately procured him great renown upon the Continent, and he was henceforth looked upon as one of the high-priests of the sect. Of so much importance was he considered, that Keppler and Gassendi thought it necessary to refute him; and the latter wrote a complete examination of his doctrine. Mersenne also, the friend of Descartes, and who had defended that philosopher when accused of having joined the Rosicrucians, attacked Dr. a Fluctibus, as he preferred to be called, and showed the absurdity of the brothers of the Rose-cross in general, and of Dr. a Fluctibus in particular. Fluctibus wrote a long reply, in which he called Mersenne an ignorant calumniator, and reiterated that alchymy was a profitable science, and the Rosicrucians worthy to be the regenerators of the world. This book was published at Frankfort, and was entitled "Summum Bonum, quod est Magiae, Cabalae, Alchimiae, Fratrum Roseae-Crucis verorum, et adversus Mersenium Calumniatorem." Besides this, he wrote several other works upon alchymy, a second answer to Libavius upon the Rosicrucians, and many medical works. He died in London in 1637.
After his time there was some diminution of the sect in England. They excited but little attention, and made no effort to bring themselves into notice. Occasionally, some obscure and almost incomprehensible work made its appearance, to show the world that the folly was not extinguished. Eugenius Philalethes, a noted alchymist, who has veiled his real name under this assumed one, translated "The Fame and Confession of the Brethren of the Rosie Cross," which was published in London in 1652. A few years afterwards, another enthusiast, named John Heydon, wrote two works on the subject: the one entitled "The Wise Man's Crown, or the Glory of the Rosie Cross ;" and the other, "The Holy Guide, leading the way to unite Art and Nature, with the Rosie Crosse uncovered." Neither of these attracted much notice. A third book was somewhat more successful: it was called "A New Method of Rosicrucian Physic; by John Heydon, the servant of God and the secretary of Nature." A few extracts will show the ideas of the English Rosicrucians about this period. Its author was an attorney, "practising (to use his own words) at Westminster Hall all term times as long as he lived, and in the vacations devoting himself to alchymical and Rosicrucian meditation." In his preface, called by him an Apologue for an Epilogue, he enlightens the public upon the true history and tenets of his sect. Moses, Elias, and Ezekiel were, he says, the most ancient masters of the Rosicrucian philosophy. Those few then existing in England and the rest of Europe, were as the eyes and ears of the great King of the universe, seeing and hearing all things; seraphically illuminated; companions of the holy company of unbodied souls and immortal angels; turning themselves, Proteus-like, into any shape, and having the power of working miracles. The most pious and abstracted brethren could slack the plague in cities, silence the violent winds and tempests, calm the rage of the sea and rivers, walk in the air, frustrate the malicious aspect of witches, cure all diseases, and turn all metals into gold. He had known in his time two famous brethren