The Degeneracy of Alchemy.
§ 69. In another direction the Outcome of Alchemy was of a very distressing nature. Alchemy was in many respects eminently suitable as a cloak for fraud, and those who became “alchemists” with the sole object of accumulating much wealth in a short space of time, finding that the legitimate pursuit of the Art did not enable them to realise their expectations in this direction, availed themselves of this fact. There is, indeed, some evidence that the degeneracy of Alchemy had commenced as early as the fourteenth century, but the attainment of the magnum opus was regarded as possible for some three or more centuries.
The alchemistic promises of health, wealth and happiness and a pseudo-mystical style of language were effectively employed by these impostors. Some more or less ingenious tricks—such as the use of hollow stirring-rods, in which the gold was concealed, &c.—convinced a credulous public of the validity of their claims. Of these pseudo-alchemists we have already made the acquaintance of Edward Kelley, but chief of them all is generally accounted the notorious “Count Cagliostro.” That “Cagliostro” is rightfully placed in the category of pseudo-alchemists is certain, but it also appears equally certain that, charlatan though he was, posterity has not always done him that justice which is due to all men, however bad they may be.
“Count Cagliostro”
(—?-1795).
§ 70. Of the birth and early life of the personage calling himself “Count Cagliostro” nothing is known with any degree of certainty, even his true name being enveloped in mystery. It has, indeed, been usual to identify him with the notorious Italian swindler, Giuseppe Balsamo, who, born at Palermo in 1743 (or 1748), apparently disappeared from mortal ken after some thirty years, of which the majority were spent in committing various crimes. “Cagliostro’s” latest biographer,[88] who appears to have gone into the matter very thoroughly, however, throws very grave doubts on the truth of this theory.
[88] W. R. H. Trowbridge: Cagliostro: The Splendour and Misery of a Master of Magic (1910). We must acknowledge our indebtedness for many of the particulars which follow to this work. It is, however, unfortunately marred by a ridiculous attempt to show a likeness between “Cagliostro” and Swedenborg, for which, by the way, Mr. Trowbridge has already been criticised by the Spectator. It may justly be said of Swedenborg that he was scrupulously honest and sincere in his beliefs as well as in his actions; and, as a philosopher, it is only now being discovered how really great he was. He did, indeed, claim to have converse with spiritual beings; but the results of modern psychical research have robbed such claims of any inherent impossibility, and in Swedenborg’s case there is very considerable evidence for their validity.
PLATE 14.
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If the earlier part of “Cagliostro’s” life is unknown, the latter part is so overlaid with legends and lies, that it is almost impossible to get at the truth concerning it. In 1776 Cagliostro and his wife were in London, where “Cagliostro” became a Freemason, joining a lodge connected with “The Order of Strict Observance,” a secret society incorporated with Freemasonry, and which (on the Continent, at least) was concerned largely with occult subjects. “Cagliostro,” however, was unsatisfied with its rituals and devised a new system which he called Egyptian Masonry. Egyptian Masonry, he taught, was to reform the whole world, and he set out, leaving England for the Continent, to convert Masons and others to his views. We must look for the motive power of his extraordinary career in vanity and a love of mystery-mongering, without any true knowledge of the occult; it is probable, indeed, that ultimately his unbounded vanity triumphed over his reason and that he actually believed in his own pretensions. That he did possess hypnotic and clairvoyant powers is, we think, at least probable; but it is none the less certain that, when such failed him, he had no scruples against employing other means of convincing the credulous of the validity of his claims. This was the case on his visit to Russia, which occurred not long afterwards. At St. Petersburg a youthful medium he was employing, to put the matter briefly, “gave the show away,” and at Warsaw, where he found it necessary to turn alchemist, he was detected in the process of introducing a piece of gold in the crucible containing the base metal he was about to “transmute.” At Strasburg, which he reached in 1780, however, he was more successful. Here he appeared as a miraculous healer of all diseases, though whether his cures are to be ascribed to some simple but efficacious medicine which he had discovered, to hypnotism, to the power of the imagination on the part of his patients, or to the power of imagination on the part of those who have recorded the alleged cures, is a question into which we do not propose to enter. At Strasburg “Cagliostro” came into contact with the Cardinal de Rohan, and a fast friendship sprang up between the two, which, in the end, proved “Cagliostro’s” ruin. The “Count” next visited Bordeaux and Lyons, successfully founding lodges of Egyptian Masonry. From the latter town he proceeded to Paris, where he reached the height of his fame. He became extraordinarily rich, although he is said to have asked, and to have accepted, no fee for his services as a healer. On the other hand, there was a substantial entrance-fee to the mysteries of Egyptian Masonry, which, with its alchemistic promises of health and wealth, prospered exceedingly. At the summit of his career, however, fortune forsook him. As a friend of de Rohan, he was arrested in connection with the Diamond Necklace affair, on the word of the infamous Countess de Lamotte; although, of whatever else he may have been guilty, he was perfectly innocent of this charge. After lying imprisoned in the Bastille for several months, he was tried by the French Parliament, pronounced innocent, and released. Immediately, however, the king banished him, and he left Paris for London, where he seems to have been persistently persecuted by agents of the French king. He returned to the Continent, ultimately reaching Italy, where he was arrested by the Inquisition and condemned to death on the charge of being a Freemason (a dire offence in the eyes of the Roman Catholic Church). The sentence, however, was modified to one of perpetual imprisonment, and he was confined in the Castle of San Leo, where he died in 1795, after four years of imprisonment, in what manner is not known.