Memoirs of Extraordinary Popular Delusions Volume 3 Part 3

PART II.--PROGRESS OF THE INFATUATION DURING THE SIXTEENTH AND SEVENTEENTH CENTURIES.

AUGURELLO.--CORNELIUS AGRIPPA.--PARACELSUS.--GEORGE AGRICOLA.--DENYS ZACHAIRE.--DR. DEE AND EDWARD KELLY.--THE COSMOPOLITE.--SENDIVOGIUS.--THE ROSICRUCIANS.--MICHAEL MAYER.--ROBERT FLUDD.--JACOB BOHMEN.--JOHN HEYDN.--JOSEPH FRANCIS BORRI.--ALCHYMICAL WRITERS OF THE SEVENTEENTH CENTURY.--DE LISLE.--ALBERT ALUYS.--COUNT DE ST. GERMAINS.--CAGLIOSTRO.--PRESENT STATE OF THE SCIENCE.

During the sixteenth and seventeenth centuries, the search for the philosopher's stone was continued by thousands of the enthusiastic and the credulous; but a great change was introduced during this period.

The eminent men who devoted themselves to the study, totally changed its aspect, and referred to the possession of their wondrous stone and elixir, not only the conversion of the base into the precious metals, but the solution of all the difficulties of other sciences. They pretended that by its means man would be brought into closer communion with his Maker; that disease and sorrow would be banished from the world; and that "the millions of spiritual beings who walk the earth unseen" would be rendered visible, and become the friends, companions, and instructors of mankind. In the seventeenth century more especially, these poetical and fantastic doctrines excited the notice of Europe; and from Germany, where they had been first disseminated by Rosencreutz, spread into France and England, and ran away with the sound judgment of many clever, but too enthusiastic, searchers for the truth. Paracelsus, Dee, and many others of less note, were captivated by the grace and beauty of the new mythology, which was arising to adorn the literature of Europe. Most of the alchymists of the sixteenth century, although ignorant of the Rosicrucians as a sect, were, in some degree, tinctured with their fanciful tenets: but before we speak more fully of these poetical visionaries, it will be necessary to resume the history of the hermetic folly where we left off in the former chapter, and trace the gradual change that stole over the dreams of the adepts. It will be seen that the infatuation increased rather than diminished as the world grew older.

AUGURELLO.

Among the alchymists who were born in the fifteenth, and distinguished themselves in the sixteenth century, the first, in point of date, is John Aurelio Augurello. He was born at Rimini in 1441, and became Professor of the belles lettres at Venice and Trevisa. He was early convinced of the truth of the hermetic science, and used to pray to G.o.d that he might be happy enough to discover the philosopher's stone.

He was continually surrounded by the paraphernalia of chemistry, and expended all his wealth in the purchase of drugs and metals. He was also a poet, but of less merit than pretensions. His "Chrysopeia," in which lie pretended to teach the art of making gold, he dedicated to Pope Leo X, in the hope that the Pontiff would reward him handsomely for the compliment; but the Pope was too good a judge of poetry to be pleased with the worse than mediocrity of his poem, and too good a philosopher to approve of the strange doctrines which it inculcated: he was, therefore, far from gratified at the dedication. It is said, that when Augurello applied to him for a reward, the Pope, with great ceremony and much apparent kindness and cordiality, drew an empty purse from his pocket, and presented it to the alchymist, saying, that since he was able to make gold, the most appropriate present that could be made him, was a purse to put it in. This scurvy reward was all that the poor alchymist ever got either for his poetry or his alchymy. He died in a state of extreme poverty, in the eighty-third year of his age.

CORNELIUS AGRIPPA.

This alchymist has left a more distinguished reputation. The most extraordinary tales were told and believed of his powers. He could turn iron into gold by his mere word. All the spirits of the air, and demons of the earth, were under his command, and bound to obey him in everything. He could raise from the dead the forms of the great men of other days, and make them appear "in their habit as they lived," to the gaze of the curious who had courage enough to abide their presence.

He was born at Cologne in 1486, and began, at an early age, the study of chemistry and philosophy. By some means or other which have never been very clearly explained, he managed to impress his contemporaries with a great idea of his wonderful attainments. At the early age of twenty, so great was his reputation as an alchymist, that the princ.i.p.al adepts of Paris wrote to Cologne, inviting him to settle in France, and aid them with his experience in discovering the philosopher's stone. Honours poured upon him in thick succession; and he was highly esteemed by all the learned men of his time. Melancthon speaks of him with respect and commendation. Erasmus also bears testimony in his favour; and the general voice of his age proclaimed him a light of literature and an ornament to philosophy. Some men, by dint of excessive egotism, manage to persuade their contemporaries that they are very great men indeed: they publish their acquirements so loudly in people's ears, and keep up their own praises so incessantly, that the world's applause is actually taken by storm. Such seems to have been the case with Agrippa. He called himself a sublime theologian, an excellent jurisconsult, an able physician, a great philosopher, and a successful alchymist. The world, at last, took him at his word; and thought that a man who talked so big, must have some merit to recommend him--that it was, indeed, a great trumpet which sounded so obstreperous a blast. He was made secretary to the Emperor Maximilian, who conferred upon him the t.i.tle of Chevalier, and gave him the honorary command of a regiment. He afterwards became Professor of Hebrew and the belles lettres, at the University of Dole, in France; but quarrelling with the Franciscan monks upon some knotty point of divinity, he was obliged to quit the town. He took refuge in London, where he taught Hebrew and cast nativities, for about a year.

From London he proceeded to Pavia, and gave lectures upon the writings, real or supposed, of Hermes Trismegistus; and might have lived there in peace and honour, had he not again quarrelled with the clergy. By their means his position became so disagreeable, that he was glad to accept an offer made him by the magistracy of Metz, to become their Syndic and Advocate-General. Here, again, his love of disputation made him enemies: the theological wiseacres of that city a.s.serted, that St. Anne had three husbands, in which opinion they were confirmed by the popular belief of the day. Agrippa needlessly ran foul of this opinion, or prejudice as he called it, and thereby lost much of his influence. Another dispute, more creditable to his character, occurred soon after, and sank him for ever in the estimation of the Metzians. Humanely taking the part of a young girl who was accused of witchcraft, his enemies a.s.serted, that he was himself a sorcerer, and raised such a storm over his head, that he was forced to fly the city. After this, he became physician to Louisa de Savoy, mother of King Francis I. This lady was curious to know the future, and required her physician to cast her nativity. Agrippa replied, that he would not encourage such idle curiosity. The result was, he lost her confidence, and was forthwith dismissed. If it had been through his belief in the worthlessness of astrology, that he had made his answer, we might admire his honest and fearless independence; but, when it is known that, at the very same time, he was in the constant habit of divination and fortunetelling; and that he was predicting splendid success, in all his undertakings, to the Constable of Bourbon, we can only wonder at his thus estranging a powerful friend through mere petulance and perversity.

He was, about this time, invited both by Henry VIII. of England, and Margaret of Austria, Governess of the Low Countries, to fix his residence in their dominions. He chose the service of the latter, by whose influence he was made historiographer to the Emperor Charles V.

Unfortunately for Agrippa, he never had stability enough to remain long in one position, and offended his patrons by his restlessness and presumption. After the death of Margaret, he was imprisoned at Brussels, on a charge of sorcery. He was released after a year; and, quitting the country, experienced many vicissitudes. He died in great poverty in 1534, aged forty-eight years.

While in the service of Margaret of Austria, he resided princ.i.p.ally at Louvain, in which city he wrote his famous work on the Vanity and Nothingness of human Knowledge. He also wrote, to please his Royal Mistress, a treatise upon the Superiority of the Female s.e.x, which he dedicated to her, in token of his grat.i.tude for the favours she had heaped upon him. The reputation he left behind him in these provinces was anything but favourable. A great number of the marvellous tales that are told of him, relate to this period of his life. It was said, that the gold which he paid to the traders with whom he dealt, always looked remarkably bright, but invariably turned into pieces of slate and stone in the course of four-and-twenty hours. Of this spurious gold he was believed to have made large quant.i.ties by the aid of the devil, who, it would appear from this, had but a very superficial knowledge of alchymy, and much less than the Marechal de Rays gave him credit for. The Jesuit Delrio, in his book on Magic and Sorcery, relates a still more extraordinary story of him. One day, Agrippa left his house, at Louvain; and, intending to be absent for some time, gave the key of his study to his wife, with strict orders that no one should enter it during his absence. The lady herself, strange as it may appear, had no curiosity to pry into her husband's secrets, and never once thought of entering the forbidden room: but a young student, who had been accommodated with an attic in the philosopher's house, burned with a fierce desire to examine the study; hoping, perchance, that he might purloin some book or implement which would instruct him in the art of trans.m.u.ting metals. The youth, being handsome, eloquent, and, above all, highly complimentary to the charms of the lady, she was persuaded, without much difficulty, to lend him the key, but gave him strict orders not to remove anything. The student promised implicit obedience, and entered Agrippa's study. The first object that caught his attention, was a large grimoire, or book of spells, which lay open on the philosopher's desk. He sat himself down immediately, and began to read. At the first word he uttered, he fancied he heard a knock at the door. He listened; but all was silent. Thinking that his imagination had deceived him, he read on, when immediately a louder knock was heard, which so terrified him, that he started to his feet. He tried to say, "come in;" but his tongue refused its office, and he could not articulate a sound. He fixed his eyes upon the door, which, slowly opening, disclosed a stranger of majestic form, but scowling features, who demanded sternly, why he was summoned? "I did not summon you," said the trembling student. "You did!" said the stranger, advancing, angrily; "and the demons are not to be invoked in vain."

The student could make no reply; and the demon, enraged that one of the uninitiated should have summoned him out of mere presumption, seized him by the throat and strangled him. When Agrippa returned, a few days afterwards, he found his house beset with devils. Some of them were sitting on the chimneypots, kicking up their legs in the air; while others were playing at leapfrog, on the very edge of the parapet. His study was so filled with them that he found it difficult to make his way to his desk. When, at last, he had elbowed his way through them, he found his book open, and the student lying dead upon the floor. He saw immediately how the mischief had been done; and, dismissing all the inferior imps, asked the princ.i.p.al demon how he could have been so rash as to kill the young man. The demon replied, that he had been needlessly invoked by an insulting youth, and could do no less than kill him for his presumption. Agrippa reprimanded him severely, and ordered him immediately to reanimate the dead body, and walk about with it in the market-place for the whole of the afternoon. The demon did so: the student revived; and, putting his arm through that of his unearthly murderer, walked very lovingly with him, in sight of all the people. At sunset, the body fell down again, cold and lifeless as before, and was carried by the crowd to the hospital, it being the general opinion that he had expired in a fit of apoplexy. His conductor immediately disappeared. When the body was examined, marks of strangulation were found on the neck, and prints of the long claws of the demon on various parts of it. These appearances, together with a story, which soon obtained currency, that the companion of the young man had vanished in a cloud of flame and smoke, opened people's eyes to the truth. The magistrates of Louvain inst.i.tuted inquiries; and the result was, that Agrippa was obliged to quit the town.

Other authors besides Delrio relate similar stories of this philosopher.

The world in those days was always willing enough to believe in tales of magic and sorcery; and when, as in Agrippa's case, the alleged magician gave himself out for such, and claimed credit for the wonders he worked, it is not surprising that the age should have allowed his pretensions.

It was dangerous boasting, which sometimes led to the stake or the gallows, and therefore was thought to be not without foundation. Paulus Jovius, in his "Eulogia Doctorum Virorum," says, that the devil, in the shape of a large black dog, attended Agrippa wherever he went. Thomas Nash, in his adventures of Jack Wilton, relates, that at the request of Lord Surrey, Erasmus, and some other learned men, Agrippa called up from the grave many of the great philosophers of antiquity; among others, Tully, whom he caused to re-deliver his celebrated oration for Roscius.

He also showed Lord Surrey, when in Germany, an exact resemblance in a gla.s.s of his mistress the fair Geraldine. She was represented on her couch weeping for the absence of her lover. Lord Surrey made a note of the exact time at which he saw this vision, and ascertained afterwards that his mistress was actually so employed at the very minute. To Thomas Lord Cromwell, Agrippa represented King Henry VIII. hunting in Windsor Park, with the princ.i.p.al lords of his court; and to please the Emperor Charles V. he summoned King David and King Solomon from the tomb.

Naude, in his "Apology for the Great Men who have been falsely suspected of Magic," takes a great deal of pains to clear Agrippa from the imputations cast upon him by Delrio, Paulus Jovius, and other such ignorant and prejudiced scribblers. Such stories demanded refutation in the days of Naude, but they may now be safely left to decay in their own absurdity. That they should have attached, however, to the memory of a man, who claimed the power of making iron obey him when he told it to become gold, and who wrote such a work as that upon magic, which goes by his name, is not at all surprising.

PARACELSUS.

This philosopher, called by Naude, "the zenith and rising sun of all the alchymists," was born at Einsiedeln, near Zurich, in the year 1493.

His true name was Hohenheim; to which, as he himself informs us, were prefixed the baptismal names of Aureolus Theophrastus Bombastes Paracelsus. The last of these he chose for his common designation while he was yet a boy; and rendered it, before he died, one of the most famous in the annals of his time. His father, who was a physician, educated his son for the same pursuit. The latter was an apt scholar, and made great progress. By chance the work of Isaac Hollandus fell into his hands, and from that time he became smitten with the mania of the philosopher's stone. All his thoughts henceforth were devoted to metallurgy; and he travelled into Sweden that he might visit the mines of that country, and examine the ores while they yet lay in the bowels of the earth. He also visited Trithemius at the monastery of Spannheim, and obtained instructions from him in the science of alchymy. Continuing his travels, he proceeded through Prussia and Austria into Turkey, Egypt, and Tatary, and thence returning to Constantinople, learned, as he boasted, the art of trans.m.u.tation, and became possessed of the elixir vitae. He then established himself as a physician in his native Switzerland at Zurich, and commenced writing works upon alchymy and medicine, which immediately fixed the attention of Europe. Their great obscurity was no impediment to their fame; for the less the author was understood, the more the demonologists, fanatics, and philosopher's-stone-hunters seemed to appreciate him. His fame as a physician kept pace with that which he enjoyed as an alchymist, owing to his having effected some happy cures by means of mercury and opium; drugs unceremoniously condemned by his professional brethren. In the year 1526, he was chosen Professor of Physics and Natural Philosophy in the University of Basle, where his lectures attracted vast numbers of students. He denounced the writings of all former physicians as tending to mislead; and publicly burned the works of Galen and Avicenna, as quacks and impostors. He exclaimed, in presence of the admiring and half-bewildered crowd, who a.s.sembled to witness the ceremony, that there was more knowledge in his shoestrings than in the writings of these physicians. Continuing in the same strain, he said all the universities in the world were full of ignorant quacks; but that he, Paracelsus, over flowed with wisdom. "You will all follow my new system," said he, with furious gesticulations, "Avicenna, Galen, Rhazis, Montagnana, Meme--you will all follow me, ye professors of Paris, Montpellier, Germany, Cologne, and Vienna! and all ye that dwell on the Rhine and the Danube--ye that inhabit the isles of the sea; and ye also, Italians, Dalmatians, Athenians, Arabians, Jews--ye will all follow my doctrines, for I am the monarch of medicine!"

But he did not long enjoy the esteem of the good citizens of Basle. It is said that he indulged in wine so freely, as not unfrequently to be seen in the streets in a state of intoxication. This was ruinous for a physician, and his good fame decreased rapidly. His ill fame increased in still greater proportion, especially when he a.s.sumed the airs of a sorcerer. He boasted of the legions of spirits at his command; and of one especially, which he kept imprisoned in the hilt of his sword.

Wetterus, who lived twenty-seven months in his service, relates that he often threatened to invoke a whole army of demons, and show him the great authority which he could exercise over them. He let it be believed, that the spirit in his sword had custody of the elixir of life, by means of which he could make any one live to be as old as the antediluvians. He also boasted that he had a spirit at his command, called "Azoth," whom he kept imprisoned in a jewel; and in many of the old portraits he is represented with a jewel, inscribed with the word "Azoth," in his hand.

If a sober prophet has little honour in his own country, a drunken one has still less. Paracelsus found it at last convenient to quit Basle, and establish himself at Strasbourg. The immediate cause of this change of residence was as follows:--A citizen lay at the point of death, and was given over by all the physicians of the town. As a last resource Paracelsus was called in, to whom the sick man promised a magnificent recompence, if by his means he were cured. Paracelsus gave him two small pills, which the man took and rapidly recovered. When he was quite well, Paracelsus sent for his fee; but the citizen had no great opinion of the value of a cure which had been so speedily effected. He had no notion of paying a handful of gold for two pills, although they had saved his life, and he refused to pay more than the usual fee for a single visit.

Paracelsus brought an action against him, and lost it. This result so exasperated him, that he left Basle in high dudgeon. He resumed his wandering life, and travelled in Germany and Hungary, supporting himself as he went on the credulity and infatuation of all cla.s.ses of society.

He cast nativities--told fortunes--aided those who had money to throw away upon the experiment, to find the philosopher's stone--prescribed remedies for cows and pigs, and aided in the recovery of stolen goods. After residing successively at Nuremburg, Augsburg, Vienna, and Mindelheim, he retired in the year 1541 to Saltzbourg, and died in a state of abject poverty in the hospital of that town.

If this strange charlatan found hundreds of admirers during his life, he found thousands after his death. A sect of Paracelsists sprang up in France and Germany, to perpetuate the extravagant doctrines of their founder upon all the sciences, and upon alchymy in particular. The chief leaders were Bodenstein and Dorneus. The following is a summary of his doctrine, founded upon supposed existence of the philosopher's stone; it is worth preserving from its very absurdity, and altogether unparalleled in the history of philosophy:--

First of all, he maintained that the contemplation of the perfection of the Deity sufficed to procure all wisdom and knowledge; that the Bible was the key to the theory of all diseases, and that it was necessary to search into the Apocalypse to know the signification of magic medicine.

The man who blindly obeyed the will of G.o.d, and who succeeded in identifying himself with the celestial intelligences, possessed the philosopher's stone--he could cure all diseases, and prolong life to as many centuries as he pleased; it being by the very same means that Adam and the antediluvian patriarchs prolonged theirs. Life was an emanation from the stars--the sun governed the heart, and the moon the brain.

Jupiter governed the liver, Saturn the gall, Mercury the lungs, Mars the bile, and Venus the loins. In the stomach of every human being there dwelt a demon, or intelligence, that was a sort of alchymist in his way, and mixed, in their due proportions, in his crucible, the various aliments that were sent into that grand laboratory the belly.[See the article "Paracelsus," by the learned Renaudin, in the "Biographie Universelle."] He was proud of the t.i.tle of magician, and boasted that he kept up a regular correspondence with Galen from h.e.l.l; and that he often summoned Avicenna from the same regions to dispute with him on the false notions he had promulgated respecting alchymy, and especially regarding potable gold and the elixir of life. He imagined that gold could cure ossification of the heart, and, in fact, all diseases, if it were gold which had been trans.m.u.ted from an inferior metal by means of the philosopher's stone, and if it were applied under certain conjunctions of the planets. The mere list of the works in which he advances these frantic imaginings, which he called a doctrine, would occupy several pages.

GEORGE AGRICOLA.

This alchymist was born in the province of Misnia, in 1494. His real name was Bauer, meaning a husbandman, which, in accordance with the common fashion of his age, he Latinized into Agricola. From his early youth, he delighted in the visions of the hermetic science. Ere he was sixteen, he longed for the great elixir which was to make him live for seven hundred years, and for the stone which was to procure him wealth to cheer him in his multiplicity of days. He published a small treatise upon the subject at Cologne, in 1531, which obtained him the patronage of the celebrated Maurice, Duke of Saxony. After practising for some years as a physician at Joachimsthal, in Bohemia, he was employed by Maurice as superintendent of the silver mines of Chemnitz. He led a happy life among the miners, making various experiments in alchymy while deep in the bowels of the earth. He acquired a great knowledge of metals, and gradually got rid of his extravagant notions about the philosopher's stone. The miners had no faith in alchymy; and they converted him to their way of thinking, not only in that but in other respects. From their legends, he became firmly convinced that the bowels of the earth were inhabited by good and evil spirits, and that firedamp and other explosions sprang from no other causes than the mischievous propensities of the latter. He died in the year 1555, leaving behind him the reputation of a very able and intelligent man.

DENIS ZACHAIRE.

Autobiography, written by a wise man who was once a fool, is not only the most instructive, but the most delightful of reading. Denis Zachaire, an alchymist of the sixteenth century, has performed this task, and left a record of his folly and infatuation in pursuit of the philosopher's stone, which well repays perusal. He was born in the year 1510, of an ancient family in Guienne, and was early sent to the university of Bordeaux, under the care of a tutor to direct his studies.

Unfortunately, his tutor was a searcher for the grand elixir, and soon rendered his pupil as mad as himself upon the subject. With this introduction, we will allow Denis Zachaire to speak for himself, and continue his narrative in his own words:--

"I received from home," says he, "the sum of two hundred crowns for the expenses of myself and master; but before the end of the year, all our money went away in the smoke of our furnaces. My master, at the same time, died of a fever, brought on by the parching heat of our laboratory, from which he seldom or never stirred, and which was scarcely less hot than the a.r.s.enal of Venice. His death was the more unfortunate for me, as my parents took the opportunity of reducing my allowance, and sending me only sufficient for my board and lodging, instead of the sum I required to continue my operations in alchymy.

"To meet this difficulty and get out of leading-strings, I returned home at the age of twenty-five, and mortgaged part of my property for four hundred crowns. This sum was necessary to perform an operation of the science, which had been communicated to me by an Italian at Toulouse, and who, as he said, had proved its efficacy. I retained this man in my service, that we might see the end of the experiment. I then, by means of strong distillations, tried to calcinate gold and silver; but all my labour was in vain. The weight of the gold I drew out of my furnace was diminished by one-half since I put it in, and my four hundred crowns were very soon reduced to two hundred and thirty. I gave twenty of these to my Italian, in order that he might travel to Milan, where the author of the receipt resided, and ask him the explanation of some pa.s.sages which we thought obscure. I remained at Toulouse all the winter, in the hope of his return; but I might have remained there till this day if I had waited for him, for I never saw his face again.

"In the succeeding summer there was a great plague, which forced me to quit the town. I did not, however, lose sight of my work. I went to Cahors, where I remained six months, and made the acquaintance of an old man, who was commonly known to the people as 'the Philosopher;' a name which, in country places, is often bestowed upon people whose only merit is, that they are less ignorant than their neighbours. I showed him my collection of alchymical receipts, and asked his opinion upon them. He picked out ten or twelve of them, merely saying that they were better than the others. When the plague ceased, I returned to Toulouse, and recommenced my experiments in search of the stone. I worked to such effect that my four hundred crowns were reduced to one hundred and seventy.

"That I might continue my work on a safer method, I made acquaintance, in 1537, with a certain Abbe, who resided in the neighbourhood. He was smitten with the same mania as myself, and told me that one of his friends, who had followed to Rome in the retinue of the Cardinal d'Armagnac, had sent him from that city a new receipt, which could not fail to trans.m.u.te iron and copper, but which would cost two hundred crowns. I provided half this money, and the Abbe the rest; and we began to operate at our joint expense. As we required spirits of wine for our experiment, I bought a tun of excellent vin de Gaillac. I extracted the spirit, and rectified it several times. We took a quant.i.ty of this, into which we put four marks of silver, and one of gold, that had been undergoing the process of calcination for a month. We put this mixture cleverly into a sort of horn-shaped vessel, with another to serve as a retort; and placed the whole apparatus upon our furnace, to produce congelation. This experiment lasted a year; but, not to remain idle, we amused ourselves with many other less important operations. We drew quite as much profit from these as from our great work.

"The whole of the year 1537 pa.s.sed over without producing any change whatever: in fact, we might have waited till doomsday for the congelation of our spirits of wine. However, we made a projection with it upon some heated quicksilver; but all was in vain. Judge of our chagrin, especially of that of the Abbe, who had already boasted to all the monks of his monastery, that they had only to bring the large pump which stood in a corner of the cloister, and he would convert it into gold; but this ill luck did not prevent us from persevering. I once more mortgaged my paternal lands for four hundred crowns, the whole of which I determined to devote to a renewal of my search for the great secret.

The Abbe contributed the same sum; and, with these eight hundred crowns, I proceeded to Paris, a city more abounding with alchymists than any other in the world, resolved never to leave it until I had either found the philosopher's stone, or spent all my money. This journey gave the greatest offence to all my relations and friends, who, imagining that I was fitted to be a great lawyer, were anxious that I should establish myself in that profession. For the sake of quietness, I pretended, at last, that such was my object.

"After travelling for fifteen days, I arrived in Paris, on the 9th of January 1539. I remained for a month, almost unknown; but I had no sooner begun to frequent the amateurs of the science, and visited the shops of the furnace-makers, than I had the acquaintance of more than a hundred operative alchymists, each of whom had a different theory and a different mode of working. Some of them preferred cementation; others sought the universal alkahest, or dissolvent; and some of them boasted the great efficacy of the essence of emery. Some of them endeavoured to extract mercury from other metals to fix it afterwards; and, in order that each of us should be thoroughly acquainted with the proceedings of the others, we agreed to meet somewhere every night, and report progress. We met sometimes at the house of one, and sometimes in the garret of another; not only on week days, but on Sundays, and the great festivals of the Church. 'Ah!' one used to say, 'if I had the means of recommencing this experiment, I should do something.' 'Yes,' said another, 'if my crucible had not cracked, I should have succeeded before now:' while a third exclaimed, with a sigh, 'If I had but had a round copper vessel of sufficient strength, I would have fixed mercury with silver.' There was not one among them who had not some excuse for his failure; but I was deaf to all their speeches. I did not want to part with my money to any of them, remembering how often I had been the dupe of such promises.

"A Greek at last presented himself; and with him I worked a long time uselessly upon nails, made of cinabar, or vermilion. I was also acquainted with a foreign gentleman newly arrived in Paris, and often accompanied him to the shops of the goldsmiths, to sell pieces of gold and silver, the produce, as he said, of his experiments. I stuck closely to him for a long time, in the hope that he would impart his secret. He refused for a long time, but acceded, at last, on my earnest entreaty, and I found that it was nothing more than an ingenious trick. I did not fail to inform my friend, the Abbe, whom I had left at Toulouse, of all my adventures; and sent him, among other matters, a relation of the trick by which this gentleman pretended to turn lead into gold. The Abbe still imagined that I should succeed at last, and advised me to remain another year in Paris, where I had made so good a beginning. I remained there three years; but, notwithstanding all my efforts, I had no more success than I had had elsewhere.

"I had just got to the end of my money, when I received a letter from the Abbe, telling me to leave everything, and join him immediately at Toulouse. I went accordingly, and found that he had received letters from the King of Navarre (grandfather of Henry IV). This Prince was a great lover of philosophy, full of curiosity, and had written to the Abbe, that I should visit him at Pau; and that he would give me three or four thousand crowns, if I would communicate the secret I had learned from the foreign gentleman. The Abbe's ears were so tickled with the four thousand crowns, that he let me have no peace, night or day, until he had fairly seen me on the road to Pau. I arrived at that place in the month of May 1542. I worked away, and succeeded, according to the receipt I had obtained. When I had finished, to the satisfaction of the King, he gave me the reward that I expected. Although he was willing enough to do me further service, he was dissuaded from it by the lords of his court; even by many of those who had been most anxious that I should come. He sent me then about my business, with many thanks; saying, that if there was anything in his kingdom which he could give me--such as the produce of confiscations, or the like--he should be most happy. I thought I might stay long enough for these prospective confiscations, and never get them at last; and I therefore determined to go back to my friend, the Abbe.

"I learned, that on the road between Pau and Toulouse, there resided a monk, who was very skilful in all matters of natural philosophy. On my return, I paid him a visit. He pitied me very much, and advised me, with much warmth and kindness of expression, not to amuse myself any longer with such experiments as these, which were all false and sophistical; but that I should read the good books of the old philosophers, where I might not only find the true matter of the science of alchymy, but learn also the exact order of operations which ought to be followed. I very much approved of this wise advice; but, before I acted upon it, I went back to my Abbe, of Toulouse, to give him an account of the eight hundred crowns, which we had had in common; and, at the same time, share with him such reward as I had received from the King of Navarre. If he was little satisfied with the relation of my adventures since our first separation, he appeared still less satisfied when I told him I had formed a resolution to renounce the search for the philosopher's stone.

The reason was, that he thought me a good artist. Of our eight hundred crowns, there remained but one hundred and seventy-six. When I quitted the Abbe, I went to my own house, with the intention of remaining there, till I had read all the old philosophers, and of then proceeding to Paris.

"I arrived in Paris on the day after All Saints, of the year 1546, and devoted another year to the a.s.siduous study of great authors. Among others, the 'Turba Philosophorum' of the 'Good Trevisan,' 'The Remonstance of Nature to the wandering Alchymist,' by Jean de Meung; and several others of the best books: but, as I had no right' principles, I did not well know what course to follow.

"At last I left my solitude; not to see my former acquaintances, the adepts and operators, but to frequent the society of true philosophers.

Among them I fell into still greater uncertainties; being, in fact, completely bewildered by the variety of operations which they showed me.

Spurred on, nevertheless, by a sort of frenzy or inspiration, I threw myself into the works of Raymond Lulli and of Arnold de Villeneuve. The reading of these, and the reflections I made upon them, occupied me for another year, when I finally determined on the course I should adopt.

I was obliged to wait, however, until I had mortgaged another very considerable portion of my patrimony. This business was not settled until the beginning of Lent, 1549, when I commenced my operations. I laid in a stock of all that was necessary, and began to work the day after Easter. It was not, however, without some disquietude and opposition from my friends who came about me; one asking me what I was going to do, and whether I had not already spent money enough upon such follies. Another a.s.sured me that, if I bought so much charcoal, I should strengthen the suspicion already existing, that I was a coiner of base money. Another advised me to purchase some place in the magistracy, as I was already a Doctor of Laws. My relations spoke in terms still more annoying to me, and even threatened that, if I continued to make such a fool of myself, they would send a posse of police-officers into my house, and break all my furnaces and crucibles into atoms. I was wearied almost to death by this continued persecution; but I found comfort in my work and in the progress of my experiment, to which I was very attentive, and which went on bravely from day to day. About this time, there was a dreadful plague in Paris, which interrupted all intercourse between man and man, and left me as much to myself as I could desire. I soon had the satisfaction to remark the progress and succession of the three colours which, according to the philosophers, always prognosticate the approaching perfection of the work. I observed them distinctly, one after the other; and next year, being Easter Sunday, 1550, I made the great trial. Some common quicksilver, which I put into a small crucible on the fire, was, in less than an hour, converted into very good gold.

You may judge how great was my joy, but I took care not to boast of it.

I returned thanks to G.o.d for the favour he had shown me, and prayed that I might only be permitted to make such use of it as would redound to his glory.

"On the following day, I went towards Toulouse to find the Abbe, in accordance with a mutual promise that we should communicate our discoveries to each other. On my way, I called in to see the sage monk who had a.s.sisted me with his counsels; but I had the sorrow to learn that they were both dead. After this, I would not return to my own home, but retired to another place, to await one of my relations whom I had left in charge of my estate. I gave him orders to sell all that belonged to me, as well movable as immovable--to pay my debts with the proceeds, and divide all the rest among those in any way related to me who might stand in need of it, in order that they might enjoy some share of the good fortune which had befallen me. There was a great deal of talk in the neighbourhood about my precipitate retreat; the wisest of my acquaintance imagining that, broken down and ruined by my mad expenses, I sold my little remaining property that I might go and hide my shame in distant countries.

"My relative already spoken of rejoined me on the 1st of July, after having performed all the business I had intrusted him with. We took our departure together, to seek a land of liberty. We first retired to Lausanne, in Switzerland, when, after remaining there for some time, we resolved to pa.s.s the remainder of our days in some of the most celebrated cities of Germany, living quietly and without splendour."

Thus ends the story of Denis Zachaire, as written by himself. He has not been so candid at its conclusion as at its commencement, and has left the world in doubt as to his real motives for pretending that he had discovered the philosopher's stone. It seems probable that the sentence he puts into the months of his wisest acquaintances was the true reason of his retreat; that he was, in fact, reduced to poverty, and hid his shame in foreign countries. Nothing further is known of his life, and his real name has never yet been discovered. He wrote a work on alchymy, ent.i.tled "The true Natural Philosophy of Metals."

DR. DEE and EDWARD KELLY.