*

66

Having given a precis of the history and principles of our art, we shall close our preparatory observations with an enumeration of some of the leading performers in these dramas of mystery, the professors, or "veripatres Alchymiæ," as the author of the Propugnaculum styles them. Exclusive of the writers of the works before us, of the chief of whom we shall hereafter speak, we would begin with that father of philosophers, in whom all marvels centre as their source," Hermes doctissimus, doctrina sua et excellentiâ, Trismegistus vocatus." We crave pardon for not having been able to ascertain the strict order of succession, in which, lived and died those next on our list, Romanus Morienus, Polydor, Ropecessa, Sendivogius, (acutissimus chemicorum) and that "learned discussor," Bernardus Trevisanus; all men of renown in their day, all worthy to be had in remembrance by good and true alchymists, if peradventure a remnant yet remaineth. We would next speak in due order of that "summus pontifex" of the spagyrical art, the "subtle-witted" Geber, that splendid luminary of the ninth century, albeit that his writings were infected with such a jargon that Dr. Johnson imagined the word gibberish to be derived from him and his followers. Next in succession we would speak of Raymond Lullius, to whom the epithet beatus" is applied in the Propugnaculum and in the New Light, styled “the most profound," a very proper appellation, since, by the universal suffrage of his age, he was called the "illuminated doctor." Of his real character and attainments, we must express ourselves with considerable hesitation, inasmuch as few individuals have quitted life leaving so diversified a memorial; all, indeed, acknowledge that he published "incomparable writings in the secret art of chemistry;" but whether he was saint or sinner, must for ever remain a matter of controversy; by some, being exalted as a paragon of piety, suffering martyrdom as the reward of his labours, and leaving his mortal tabernacle so impregnated with a gaseous odour of sanctity, that a pillar of light emanated therefrom, and thus pointed out the site of its sepulture to those who anxiously sought for his precious remains; by others, on the contrary, voted a magician and heretic, maintaining, amongst other tenets, that, in certain cases subject to certain restrictions, even the devil himself might be worshipped. He departed this life in 1315; but whether the devil had him as his due, or whether, like " Alberto é di Cologna (Albertus Magnus) ed io Tomai d'Aquino," (Thomas Aquinas,) he found place in Dante's paradise, wearing bright garlands as one worthy

"Johnson's Dictionary," under the word gibberish.

+ "Dante Paradiso," canto x.

to be folded amongst the "agni della santa greggia," are questions we leave for the discussion of inquirers more knowing in these hidden things than ourselves.

As an encouragement for future experimentalists, we would tell of Nicholas Fumellus, who, at leisure and pleasure, amassed wealth indefinite, and is said "arte sua chemica, tantum habuisse auri et argenti,* that he founded and endowed churches, convents, hospitals, &c., without limit. Then followed Arnaldus Villonovanus, head physician, (medicus clarissimus) to Pope John XXII.,† who manufactured gold of the purest quality and in the greatest abundance: he died at the close of the 11th century, without bequeathing, as far as we can learn, this valuable legacy to any person of competent skill to carry on so profitable a trade. After him came Thomas Aquinas, and his contemporary, Albertus Magnus, that learned Dominican, who, if report speaks truly, might have taken out a patent for the monopoly of gunpowder, the exclusive right to the philosopher's stone, and the manufacture of brazen heads, gifted with the powers of speech. Others, of scarcely inferior note, might still be recorded; but we hope the selection we have made will be found sufficient for all practicable purposes, and shall, therefore, proceed to the examination of the works on our list, prefaced, as we conceive they now have been, with every thing essential to a correct understanding of the subject on which they

treat.

The first in priority of date, is the Propugnaculum Alchymia, published in 1644, by Peter John Faber, an enthusiastic champion in the " field of gold," and most bitter impugner of all who presumed to doubt his infallibility. Unable to repress this ardent zeal, it bursts forth in the very title page, hurling anathemas "adversus quosdam misochymicos umbrateles, naturæ humanæ larvas, qui se philosophos profiteri audent, dum chymiam stultè rident nec tamen brutorum genia tenent." We suspect the learned author must have been severely handled by the reviewers of his day, whose vile calamities he pronounces to be beyond endurance, " continere me non potui imo ut verum fatear tantæ calumniæ resistere non possum quin animus meus totus irrrumpat in ipsos, et impetum faciat, ut stylo meo rudi,

* 66 Propug." 117.

This holy Pontiff, by the bye, was himself shrewdly suspected of a practical attachment to his mystic art; and, had not his predictions been knocked on the head by the fall of a vaulted apartment, which at the same moment, fractured his own, his pretensions to immortality might have been more favourably received.-See Rycaut's Lives of the Popes.

ac pungenti calamo ipsos, stimulem," &c. &c. He returns to the charge (page 6,) at the conclusion of a series of proofs, which, if our fate depended upon our powers of comprehension, would inevitably place us in the class assigned to those "sluggish drones, cut out of the dung of the age," who will consider the mysteries of alchymy "main vanities, and will not be brought to believe that the flower of salendine, swallow wort, and gamandræa, wherein the sperm of metals is either naturally or artificially impressed, participate of any eximious faculty, or can profligatet any great disease;" those "fatuos et verissime stultos," who will persist in believing that the philosopher's stone exists, and is "solum reperiri in capite chymicorum," the conclusion of the whole matter being, that "qui hisce argumentis fidem non adhibet, non est dignus inter homines collocetur, sed asinorum numero et speciei adscribatur"!!!

66

Our friend, John Peter Faber's, book, though small in point of size and quantity, is, nevertheless, large and bulky in point of matter and quality, comprising the sum and substance of the whole art; and therefore we shall, to save space and time, (not forgetting our readers' patience, and, perhaps, temper,) make it the medium whereby to incorporate corresponding criticisms and quotations from the other two. The world, we are convinced, was never sufficiently impressed with the real importance and extent of this indefinitely comprehensive science; little aware that all created things, animate and inanimate, are indirectly under its influence, res enim omnes aliæ creatæ æque ut metalla subjicientur alchymiæ; ¶ that it also includes a perfect knowledge of the nature and quality of the animal and vegetable world, an intimate acquaintance with the secret movements of their vital functions, causes of their death, at the same time possessing ample means of counteracting that event, being, in a word, itself a very "vitæ pabulum, sanitatis causam, et actuum vitalium perfectionem."** In justice to Peter John Faber, having fairly stated the full and proper value of the art he so strongly recommends, we shall endeavour to class under certain heads, (no easy matter we can assure our readers,) those details which may further illustrate the meaning of the several authors. Of these, the most prominent are the three component principles which seem to be the main springs of the whole machinery, the very key-stones on which health

"Propug." p. 1.

† Our author probably means propagate; but we insert the term profligate, as we find it in the text.

"Paracelsus," p. 9. § Prop. 30. || Ibid. p. 6. ¶ Ibid. p. 4. *** Ibid. p. 8.

and wealth depend, or by the absence or misapplication of which they are suspended, namely, salt, sulphur, and mercury, "sal autem, sulphur et mercurius, sunt id quod rebus omnibus dat verum esse corporale et formale, cum sal sit corpus rerum omnium, sulphur sit calidum innatum rerum omnium, et mercurius sit humidum innatum rerum ominum, et perinde hæc tria esse rerum omnium constituunt materiale et formale et qui materiam et formam rerum omnium cognoscit, verè et fundamentaliter res omnes cognoscit."* For upon these three, particularly the latter, in every variety of combination, form, and name, we may say, hang all the law and prophets of the art. The theory seems to be this, that (as we have before hinted) the materia prima, or chaos, is nothing but a confused mixture of elements acted upon by a calorific spirit, "nihil enim est materia prima, quam elementorum omnium natura confusa, spiritu illo lucis creatæ informata et actuata ;"+ imparting the living principle "sic multiplicantur et producuntur individua cuncta naturæ, spiritu generali individuato et determinato, in eorum centro." That this spirit, acting in a similar manner upon metals and minerals, produces upon them effects corresponding with this vivifying principle, "spiritus naturæ metallicæ, ex quo solo metalla fiunt et nutriuntur ac conservantur, nullo pacto differt ab spiritu generali mundi, ex quo res omnes fiunt, nutriuntur et conservantur," &c. ;§ and that, by availing ourselves of the three substances, sal, sulphur, and mercury, we can produce similar effects. It is difficult, if not impossible, to define accurately what were really meant by these three substances; and we feel inclined to suspect, that they occasionally partook more of an ideal than real nature, a sort of imaginary and plastic form or term, under which, each pretender concealed his real ignorance, deceiving others as well as himself. At the same time, we think that a certain portion of truth, and perhaps not unsound philosophy, lay hid under the mass of rubbish. Sal, for instance, called "the key and beginning of this sacred science, is that which openeth the gates of justice, it is that which hath the keys to the infernal prisons, where sulphur lies buried," &c. But Salt, in the Scriptures, is represented as the symbol of wisdom, perpetuity,** and incorruption; and, in this sense, might have been mystically resorted to as one of the three ingredients essential for the purpose of perpetuating life or purifying metals. Sulphur (sometimes called sol) is another term for the principle of life, and is often

Propug." p. 5. + Ibid. p. 25. ↑ Ibid. p. 26. Ibid. p. 76. "New Light," p. 113. ¶ "Coloss." 4, 6. **Numb." 18, 19.

confounded and identified with luna, the moon, and is the latent heat or etherial fire, above alluded to. The sun and moon are as the parents of all inferior bodies and things. The sun's motion and virtue doth vivify all inferior bodies, and those things which come nearest in virtue and temperature are more excellent; and the pure form of the terrestrial sun is said to be all fire, and, therefore, doth the celestial sun communicate most virtue; therefore, the incorrupted quality of pure sulphur being digested in eternal heat, hath also regal power over all inferior bodies, for the sun doth infuse his influence into all things, but especially into gold; and those natural bodies do never shew forth their virtues till they be made spiritual."* Lastly, mercury, or whatever other Protean name or form it assumes, was the great principle which acted upon the others, and was, therefore, the chief subject of the waking or dreaming visions of the alchymist. No language could sufficiently express its latent and persuasive power, or precisely define the form or limit of a substance or principle in which consisted "totum arcanum chymicum." By the ignorant, it was supposed to be the common mercury, or quicksilver of commerce; but the initiated considered it as a far superior compound, a species of hypermercurial, the knowledge of which was imparted by the Almighty solely to the faithful; for, whereas the "mercurius vulgi inutilis est nostræ philosophiæ,"+ the mercurius philosophorum, according to Geber, is defined to be "tenuissima et subtilissima pars ejus, arte nostra ad talem tenuitatem et subtilitatem deducta;" a substance capable not only of transforming all other metals, but even of transmuting the "mercurium vulgi in mercurium philosophorum."§ By Paracelsus it is described as that which contains "in itself the perfections, power, and virtue, of Sol, and runneth through the houses of all the planets; and in his regeneration acquireth the virtues of the superiors and inferiors; and by the matrimony thereof appeareth cloathed in their candour and beauty ;" and as being originally of gaseous origin," crude mercury is originally a vapour from clear water and air, of most strong composition, coacted of air itself, with a mercurial spirit by nature, flying etherial and homogeneal, having the spirits of heat and cold; and by exterior and inferior heat, doth congeal and fix." the New Light, it is described as a ponderous or heavy vapour of water, which is the seed of metals, and is called mercury, by reason of its fluxibility and its conjunction with every thing, not for its essence; and for its internal heat, it is likened to sulphur, and after congelation becomes radical moisture.** *"Paracelsus," p. 50. ↑ "Propug." p. 38. || "Paracelsus," p. 28. ¶

Ibid. p. 61.

In

Ibid. p. 36. § Ibid. P. 44. **New Light," p. 19.