ALCHYMICAL AND ASTROLOGICAL CHIMERA.
Having so far explained the fragile basis on which human knowledge may be said to have depended, during the obscurity and barbarity of the middle ages, when the progress of true knowledge was obstructed by the most absurd fancies, and puerile conceits: when conjectures, caprices, and dreams supplied the place of the most useful sciences, and of the most important truths, the subsequent illustrative reflections may serve as a guide to direct the attention of the reader to other delusions, which arose out of the general chaos.
Chemistry, a science so essentially requisite to explain the phenomena of known and unknown substances, was studied chiefly by jugglers and fanatics;—their systems, replete with metaphysical nonsense, and composed of the most crude and heterogeneous materials, served rather to nourish superstition than to establish facts, and illustrate useful truths. Universal remedies, in various forms, met with strenuous advocates and deluded consumers. The path of accurate observation and experiment was forsaken: instead of penetrating into the mysterious recesses of nature, they bewildered themselves in the labyrinth of fanciful speculation; they overstepped the bounds of good sense, modesty, and truth; and the blind led the blind. The prolongation of life too was no longer sought for in a manner agreeable to the dictates of nature; even this interesting branch of human pursuits was rendered subservient to chemistry, or rather to the confused system of alchymy. Original matter was considered as the elementary cause of all beings, by which they expected literally to work miracles, to transmute the base into noble metals, to metamorphose man in his animal state by chemical processes, to render him more durable, and to secure him against early decline and dissolution. Millions of vessels, retorts, and phials, were either exposed to the action of the most violent artificial heat, or to the natural warmth of the sun; or else they were buried in some dunghill or other fetid mass, for the purpose of attracting this original matter, or obtaining it from putrescible substances.
As the metal called gold always bore the highest value, these crude philosophers concluded, from a ridiculous analogy, that its value with respect to the preservation of health and the cure of diseases, must likewise surpass that of all other remedies. The nugatory art of dissolving it, so as to render it potable, and to prevent it from again being converted into metal, employed a multitude of busy idiots, not only in concealed corners, but in the splendid laboratories of the great. Sovereigns, magistrates, counsellors, and impostors, struck with the common frenzy, entered into friendship and alliance, formed private fraternities, and sometimes proceeded to such a pitch of extravagance, as to involve themselves and their posterity in ruinous debts. The real object of many was, doubtless, to gratify their avarice and desire of aggrandisement: although this sinister motive was concealed under the specious pretext of searching for a remedy that should serve as a tincture of life, both for the healthy and diseased, yet some among these whimsical mortals were actuated by more honourable motives, zealous only for the interest of truth, and the well-being of their fellow creatures.
The common people, in some countries, particularly Italy, Germany, and France often denied themselves the common necessaries of life, to save as much as would purchase a few drops of the tincture of gold, which was offered for sale by some superstitious or fraudulent chemist: and so thoroughly persuaded were they of the efficacy of this remedy, that it afforded them in every instance the most confident and only hope of recovery. These beneficial effects were positively promised, but were looked for in vain. All subduing death would not submit to be bribed with gold, and disease refused to hold any intercourse with that powerful deity, who presides over the industry and commerce of all nations.
As, however, these diversified and almost numberless experiments were frequently productive of useful inventions in arts and manufactures; and, as many chemical remedies of real value were thereby accidentally discovered, great and almost general attention to those bold projectors was constantly kept alive and excited. Indeed, we are indebted to their curious observations, or rather perhaps to chance, for several valuable medicines, the excellence of which cannot be disputed, but which, nevertheless, require more precaution in their use and application, and more perspicuity and diligence in investigating their nature and properties than the original preparers of such articles were able or willing to afford. All their endeavours to prolong life, by artificial means, could not be attended with beneficial effects; and the application of the remedies thus contrived, must necessarily, in many cases, have proved detrimental to the health of the patient.
In proof of this assertion, it will be sufficient to give a slight sketch of the different views and opinions of the gold-makers, Rosicrucians, manufacturers of astralian salts, drops of life, and tinctures of gold, hunters after the philosopher's stone, and other equally absurd chimera.
Some of these extravagant enthusiasts fancied that life resembled a flame, from which the body derived warmth, spirit, and animation. They endeavoured to cherish and increase the flame, and supplied the body with materials to feed it, as we pour oil into a burning lamp. Others imagined they had discovered something invisible and incorporeal in the air, that important medium which supports the life of man. They pretended to catch, refine, reduce, and materialize this indefinable something, so that it might be swallowed in the form of powders, and drops; that, by its penetrating powers, it might insinuate itself into the whole animal frame, invigorate, and consequently qualify it for a longer duration.
Others again were foolish enough to indulge a notion that they could divest themselves of the properties of matter during this life; that in this manner they might be defended against the gradual approaches of dissolution, to which every animal body is subject: and that thus fortified, without quitting their terrestrial tabernacle, they could associate at pleasure with the inhabitants of the spiritual world. The sacred volume itself was interpreted and commented upon by alchymists, with a view to render it subservient to their intended designs. Indisputable historical facts, recorded in this invaluable book, were treated by them as hieroglyphical symbols of chemical processes: and the fundamental truths of the christian religion were applied, in a wanton and blasphemous manner, to the purposes of making gold, and distilling the elixir of life.
The world of spirits was also invaded, and summoned, as it were, to contribute to the prolongation of human life. Spirits were supposed to have the dominion of air, fire, earth, and water; they were divided into distinct classes, and particular services ascribed to each. The malevolent spirits were opposed and counteracted by various means of prevention: the good and tutelary were obliged to submit to n sort of gentle, involuntary servitude. From invisible beings were expected and demanded visible means of assistance—riches, health, friends, and long life. Thus the poor spirits were profanely maltreated, nay, sometimes severely punished, and even miserably flogged in effigy, when they betrayed symptoms of disaffection, or want of implicit fealty.
As men had thus, in their weakness and folly, forsaken the bounds of this terrestrial sphere, it will easily be believed, that, with the help of an exuberant imagination, they would make a transition to the higher regions—to the celestial bodies and the stars to which, indeed, they ascribed no less a power than that of deciding the destinies of men, and which, consequently, must have had a considerable share in shortening or prolonging the duration of human life—every nation or kingdom was subjected to the dominion of its particular planet the time of whose government was determined; and a number of ascendant powers were fictitiously contrived, with a view to reduce, under its influence, every thing which was produced and born under its administration. The professors of astrology appeared as the confidents of these invisible rulers, and the interpreters of their will; they were well versed in the art of giving a respectable appearance to this usurped dignity. Provided they could but ascertain the hour and minute of a person's birth, they confidently took upon themselves to predict his mental capacities, future vicissitudes of life, and the diseases he would be visited with, together with the circumstances, the day and hour of his death.[75]
Not only the common people, but persons of the highest rank and stations, nay, even men the most distinguished for their rank and abilities, did homage to those "gods of their idolatry," and lived in continual dread of their occult powers. With anxious countenance and attentive ears, they listened to the cantrip effusions of these pretended oracles, which prognosticated the bright or gloomy days of futurity. Even physicians were solicitous to qualify themselves for appointments no less lucrative than respectable:—they forgot, over the dazzling hoards of Mammon, that they are peculiarly and professedly the pupils of nature.—The curious student in the universities found everywhere public lecturers, who undertook to instruct him in the profound arts of divination, chiromancy, and the cabala.
Among other instances, the following anecdote is related of the noted Thurneisen, who, in the seventeenth century, was invested, at Berlin, with the respectable offices of printer to the court, bookseller, almanack-maker, astrologer, chemist, and first physician. Messengers daily arrived from the most respectable houses in Germany, Poland, Hungary, Denmark, and even from England, for the purpose of consulting him respecting the future fortunes[76] of their new-born infants, acquainting him with the hour of the nativity, and soliciting his advice and directions as to their management. Many volumes of this singular correspondence are still preserved in the royal library at Berlin. The business of this fortunate adept increased so rapidly, that he found it necessary to employ a number of subaltern assistants, who, together with their master, realized considerable fortunes. He died in high reputation and favour with his superstitious contemporaries.
The famous Melancthon was a believer in judicial astrology, and an interpreter of dreams. Richelieu and Mazarin were so superstitious as to employ and pension Morin, another pretender to astrology, who cast the nativities of these two able politicians. Nor was Tacitus himself, who generally appears superior to superstition, untainted with this folly, as may be seen from his twenty-second chapter of the sixth book of his Annals.
In the time of the civil wars, astrology was in high repute. The royalists and the rebels had their astrologers as well as their soldiers; and the predictions of the former had a great influence over the latter. When Charles the first was imprisoned, Lilly, the famous astrologer, was consulted for the hour that should favour his escape; and in Burnet's History of his own Times, there is a story which strongly proves how much Charles II was bigotted to judicial astrology, a man, though a king, whose mind was by no means unenlightened. The most respectable characters of the age, Sir William Dugdale, Elias Ashmole,[77] Dr. Grew, and others, were members of the astrological club. Congreve's character of Foresight, in Love for Love, was then no uncommon person, though the humour, now, is scarcely intelligible. Dryden cast the nativities of his sons; and what is remarkable, his prediction relating to his son Charles, was accomplished. The incident being of so late a date, one might hope that it would have been cleared up; but, if it be a fact, it must be allowed that it forms a rational exultation for its irrational adepts. Astrologers were frequently, as may easily be understood, put to their wit's end when their predictions did not come to pass. Great winds were foretold, by one of the craft, about the year 1586. No unusual storms, however, happened. Bodin, to save the reputation of the art, applied it as a figure to some revolutions in the state, of which there were instances enough at that time.
At the commencement of the 18th century, the Illuminati, a sect of astrologers, had excited considerable sensation on the continent. Blending philosophy with enthusiasm, and uniting to a knowledge of every chemical process a profound acquaintance with astronomy, their influence over the superstitious feelings of the people was prodigious; and in many instances the infatuation was attended with fatal consequences. We shall relate the following, as nearer home than many now before us.