drebbel's living instruments, hartmann's microcosm, and libavius's ...

60 · VERA KELLERin light of the Hermetic Emerald Tablet, Basil Valentine, and Michael Sendivogius.Through the successive conversion of the “elements”, the “rota elementorum”, theearth could be brought into a ferment, and the motion of the heat would impel itspurer parts towards the surface. Nollius however, as a vitalist, claimed that duringthese chemical processes the soul of the world linked to the sun would be “impressed”into matter (“animamque universi e Sole in ipsam affatim singulari artificio impresseris”).Thus Drebbel’s perpetual motion was alive and a true microcosm, showingthe actual motions of the heavens. 121Nollius recommended that the student of astronomy consult such a living globe inthe Hermetic physics (one of several works included in Sanctuary of nature). Therehe described two different types of spheres. One was merely imitative; through it,the student could quickly learn the traditional doctrine of the sphere. However, thestudent could never gain new knowledge of the cosmos from a merely imitativerepresentation. The second type of globe was a living microcosm, in which all theheavenly bodies were moved by the universal spirit just as in heaven. Both the Rosicrucianglobe and Drebbel’s sphere were of this type. “In England”, said Nollius,“a perpetuum mobile is to be seen, which similarly represents the entire world, andshows in a wonderful way the motions of the stars, the conjunctions and oppositionsof the planets and even the disposition of inferior things, with precision. The authorof this perpetual motion is Cornelius Drebel, a Philosopher not to be despised”. 122Nollius advised his students to seek out philosophers who had built their microcosmswith their own hands (“manu sua”), like Drebbel, who boasted that his knowledgecame from his hands (“Dieses lieber Bruder habe ich von der natur geschriben wieich solches mit der handt befunden”). 123Daniel Mögling, a scion of eminent Tübingen academics and future court physicianto Landgrave Philipp III of Hessen-Butzbach, repeated Nollius’s advice. 124 In his Perpetuummobile of 1625, Mögling cited Hartmann, Vranckheim, and others on Drebbel’scosmoscope. He also directed the reader who wished to understand Drebbel’s deviceto consider the retort described in Chapter Four of Drebbel’s short On the nature ofthe elements (“Wer mehrere Nachrichtung begehret, lese das kurtz ...Von Natur derElementen ... vornemblich aber das vierdt Capittel desselven von der Retorten”). 125Like Drebbel, Mögling built his own machine through his knowledge of naturalmagic rather than mechanics, and therefore claimed it was not open to accusations ofimpossibility. Although it could be applied to mechanical purposes, Mögling preferredthat it serve nobler ends. Instead he suggested that it serve as a sort of Rosicrucianmicrocosm, showing the motion of everything from the planets to the tides. Thus,merely by playing with it, schoolchildren could gain an immediate knowledge ofnature without difficult mathematical calculations. 126 Indeed, in one of his Rosicrucianpamphlets, the Prodromus rhodo-stauroticus, Mögling suggested, in a directtranslation of Nollius’s advice, that he who wished to understand the harmony of themacrocosm should seek out those philosophers who have themselves built perpetualmotions, since such devices showed as in a compendium the motion of heaven, theelements, and the natures and properties of all things. 127