John Valentine Andreæ. 39. A few books, English as well as foreign, are purposely deferred for the present; I am rather apprehensive that I shall be found to have overlooked some not unworthy of notice. One written in Latin by a German writer has struck me as displaying a spirit which may claim for it a place among the livelier and lighter class, though with serious intent, of moral essays. John Valentine Andreæ was a man above his age, and a singular contrast to the narrow and pedantic herd of German scholars and theologians. He regarded all things around him with a sarcastic but benevolent philosophy, keen in exposing the errors of mankind, yet only for the sake of amending them. It has been supposed by many that he invented the existence of the famous Rosicrucian society, not so much, probably, for the sake of mystification, as to suggest an institution so praiseworthy and philanthropic as he delineated for the imitation of mankind. This, however, is still a debated problem in Germany.[335] But among his numerous writings, that alone of which I know anything is entitled in the original Latin, Mythologiæ Christianæ, sive Virtutum et Vitiorum Vitæ Humanæ Imaginum Libri Tres. (Strasburg, 1618.) Herder has translated a part of this book in the fifth volume of his Zerstreute Blätter; and it is here that I have met with it. Andreæ wrote, I believe, solely in Latin, and his works appear to be scarce, at least in England. These short apologues, which Herder has called Parables, are written with uncommon terseness of language, a happy and original vein of invention, and a philosophy looking down on common life without ostentation and without passion. He came too before Bacon, but he had learned to scorn the disputes of the schools, and had sought for truth with an entire love, even at the hands of Cardan and Campanella. I will give a specimen, in a note, of the peculiar manner of Andreæ, but my translation does not, perhaps, justice to that of Herder. The idea, it may be observed, is now become more trite.[336]
[335] Brucker, iv. 735. Biogr. Univ. art. Andreæ, et alibi.
[336] “The Pen and the Sword strove with each other for superiority, and the voices of the judges were divided. The men of learning talked much and persuaded many; the men of arms were fierce and compelled many to join their side. Thus nothing could be determined; it followed that both were left to fight it out, and settle their dispute in single combat.
“On one side books rustled in the libraries, on the other arms rattled in the arsenals; men looked on in hope and fear, and waited the end.
“The Pen, consecrated to truth, was notorious for much falsehood; the Sword, a servant of God, was stained with innocent blood: both hoped for the aid of heaven, both found its wrath.
“The State, which had need of both, and disliked the manners of both, would put on the appearance of caring for the weal and woe of neither. The Pen was weak, but quick, glib, well exercised, and very bold, when one provoked it. The Sword was stern, implacable, but less compact and subtle, so that on both sides the victory remained uncertain. At length for the security of both, the common weal pronounced that both in turn should stand by her side and bear with each other. For that only is a happy country where the Pen and the Sword are faithful servants, not where either governs by its arbitrary will and passion.”
If the touches in this little piece are not always clearly laid on, it may be ascribed as much, perhaps, to their having passed through two translations, as to the fault of the excellent writer. But in this early age we seldom find the entire neatness and felicity which later times attained.
ON POLITICAL PHILOSOPHY.
Change in the Character of political Writings—Bellenden and others—Patriarchal Theory refuted by Suarez—Allhusius—Political Economy of Serra—Hobbes—and Analysis of his political Treatises.