against all his detractors.[271] It is a Hermetic pantacle surrounded by a German caricature, full of liveliness and ingenuous choler. The philosopher’s enemies are depicted as insects, zanies, oxen, and asses, the whole being decorated with Latin legends and gross German epigrams. Khunrath is shewn on the right in the garb of a citizen, and on the left in that of his student’s apartment; in both he makes faces at his adversaries. As a townsman he is armed with a sword and tramples on the tail of a serpent; as a student he is carrying a pair of tongs and is crushing the serpent’s head. In public he demonstrates and at home instructs, but as indicated by his gestures, the truth is the same always and expressed with disdain for the impure breath of his adversaries. The latter notwithstanding is so pestilential that the birds of heaven fall dead at their feet. This exceedingly curious plate is wanting in many copies of the work. The book as a whole contains all mysteries of the highest initiation. As the title announces, it is Christo-Kabalistic, Divine-magical, physico-chemical, threefold-one, and universal. It is a true manual of Transcendental Magic and Hermetic Philosophy. A more complete and perfect initiation cannot be found elsewhere, unless indeed it is in the _Sepher Yetzirah_ and _Zohar_. In the four important corollaries which follow the explanation of the third figure, Khunrath establishes: (1) That the cost of accomplishing the Great Work (apart from the operator’s maintenance and personal expenses) should not exceed the sum of thirty thalers. He adds: “I speak with authority, having learned from one who had knowledge; those who expend more deceive themselves and waste their money.” It follows that either Khunrath had not himself composed the Philosophical Stone or did not wish to admit it for fear of persecution. He proceeds to establish the duty of the adept not to devote more than the tenth part of his wealth to his personal use, the rest being consecrated to the glory of God and works of charity. Finally, he affirms that the mysteries of Christianity and Nature interpret and illuminate one another, and that the future reign of Messiah will rest on the dual foundation of science and faith. The oracles of the Gospel being thus confirmed by the book of Nature, it will be possible to convince Jews and Mohammedans regarding the truth of Christianity on the grounds of science and reason, so that—with the help of Divine Grace—they will be converted infallibly to the religion of unity. He ends with this maxim: “The seal of Nature and of Art is simplicity.”