Septimana Philosophica qua aenigmata Aureola De Omni Naturae Genere a Solomone Israelitarum Sapientissimo Rege, et Arabiae Regina Saba nec non Hyramo, Tyri Principe, sibi invicem in modum colloquii proponuntur et enodantur: ubi passim novae, at verae ... rerum naturalium causae exponuntur et demonstrantur

Frankfurt: Typis Hartmanni Palthenii, sumptibus Lucae Iennis, 1620. FIRST EDITION. Hardcover. Fine. Bound in later vellum, restored, new end-papers. A fine, clean copy with a hint of toning to the occasional leaf and three small stains on lvs. I2, F1, and Ff2. First edition of this illustrated alchemical work by the German alchemist, physician, and Rosicrucian Michaël Maier, who served briefly (1608-1610) as counselor and physician (Leibarzt) to Emperor Rudolph II, who had an obsession with alchemy and Kabbala. Despite appointments at various other European courts, Maier failed to achieve financial success, making only a modest living selling potable (truncated) gold and silver, which, he alleged, had medicinal properties.

“The ‘Septimana Philosophica’(1620) is an alchemical text written in the form of a philosophical dialogue. The interlocutors are three: King Solomon, Hiram of Tyre, and the Queen of Sheba. [‘King Solomon’, modeled on the figure of the ‘Philosopher King’, is a seeker of nature’s secrets, deeply steeped in esoteric wisdom and alchemical knowledge. The 'Queen of Sheba' is linked by Meier to various Sibyls, suggesting an ancient prophetic and hermetic lineage.]

“The conversation takes place in Solomon’s palace in Jerusalem and spans an entire week—hence the title ‘Septimana Philosophica’ (Latin for 'Philosophical Week'). It begins with Sheba and Hiram arriving in Jerusalem to visit Solomon and partake in philosophical discussion, and with Solomon’s decision to dedicate an entire week to studying the mysteries of creation with his guests.

“The ‘Septimana’ is divided into six chapters, each corresponding to a day of discussion. On the seventh day, which was to be dedicated to divine matters, Maier wrote nothing. The full title of the work, extensive in the manner of the time, illustrates the author’s ambition: ‘Philosophical Week, in which golden enigmas of every kind of nature are proposed and solved in the manner of a dialogue between Solomon, wisest of the Israelites; the Queen of Sheba of Arabia; and Hiram, Prince of Tyre’.

“Solomon announces the agenda of the colloquy at the beginning:

● Day 1: Cosmology: the heavens, Earth, and the four elements (fire, air, water, earth). A folding plate shows the idea of the Universe— the earth, 'centrum mundi,' with the motions of the sun and moon.
● Day 2: Meteorology, atmospheric phenomena (including comets and lightning, the latter of which is compared in power to the Philosopher’s Stone), and astrological nativities.
● Day 3: 'Fossilia', i.e. the composition of the Earth (with particular emphasis on metals, precious stones, and the 'Philosopher’s Stone'), the fires at its core, and its generative powers as the 'Alembic of Nature'.
● Day 4: Vegetation (with a discourse on the rose, 'the first of all flowers', and its complex role in alchemy).
● Day 5: Animals (their alchemical significance, and their place in Egyptian and Greek religion).
● Day 6: Man (as the Microcosm). The accompanying engraving depicts a globe in a frame, supported on the one side by a man with a compass, on the other by a skeleton, the latter holding a vase with smoking contents.
● Day 7: Divine matters (which Maier never wrote).

“Thus, with the ‘Septimana Philosophica’, Maier undertook the ambitious task of unraveling the diverse mysteries of creation. The dialogue is structured around questions and answers posed by the interlocutors to one another. These questions, generally alchemical or philosophical in nature, are called ‘aenigmata” (enigmas) and constitute the primary components of the discussion. In total, the ‘Philosophical Week’ compiles 319 enigmas, distributed across the six days of dialogue.

“In the dedication of his ‘Septimana Philosophica’ to Christian Wilhelm, Archbishop of Magdeburg, Michael Maier offers an intriguing praise of discerning princes, especially those devoted to the study of 'practical physics,' whom he calls philosopher princes. This idea of the 'philosopher prince,' so central in Maier’s work, refers to a trend among certain historical figures of his time, first and foremost Rudolf II, a pioneer in filling his court with alchemists, astronomers, philosophers, mathematicians, and various sages. Maier dedicates his book to the Archbishop believing him to be one of these intelligent rulers who, in his actions, imitates the greatest of all sages: Solomon, ‘omnium Regum et Philosophorum Principem’ (the prince of all kings and philosophers).”(Adapted from Juan José López Martínez, “A Model of Philosopher Prince: Solomon, Hiram and Sheba in Michael Maier’s ‘Septimana Philosophica’”). (Inventory #: 5248)