the occupation of a shoemaker. In this obscurity he remained, with the character of a visionary and a man of unsettled mind, until the promulgation of the Rosicrucian philosophy in his part of Germany, toward the year 1607 or 1608. From that time he began to neglect his leather, and buried his brain under the rubbish of metaphysics. The works of Paracelsus fell into his hands; and these, with the reveries of the Rosicrucians, so completely engrossed his attention, that he abandoned his trade altogether, sinking, at the same time, from a state of comparative independence into poverty and destitution. But he was nothing daunted by the miseries and privations of the flesh; his mind was fixed upon the beings of another sphere, and in thought he was already the new apostle of the human race. In the year 1612, after a meditation of four years, he published his first work, entitled Aurora, or the Rising of the Sun; embodying the ridiculous notions of Paracelsus, and worse confounding the confusion of that writer. The philosopher’s stone might, he contended, be discovered by a diligent search of the Old and New Testaments, and more especially of the Apocalypse, which alone contained all the secrets of alchymy. He contended that the divine grace operated by the same rules, and followed the same methods, that the divine providence observed in the natural world; and that the minds of men were purged from their vices and corruptions in the very same manner that metals were purified from their dross, namely, by fire.
Besides the sylphs, gnomes, undines, and salamanders, he acknowledged various ranks and orders of demons. He pretended to invisibility and absolute chastity. He also said that, if it pleased him, he could abstain for years from meat and drink, and all the necessities of the body. It is needless, however, to pursue his follies any further. He was reprimanded for writing this work by the