At the time of this communication, Charnock was twenty-eight years old, and two years after his first master fell sick while attending his furnace for the completion of the red stone. He sent for Charnock, made him the heir of his work, and died after giving him instructions how to proceed. Charnock began his operations on the materials left by his leader, and was much perplexed by the difficulty of keeping the fire equal. He often started out of his sleep to examine the fuel; but after all his care, which continued during the space of several months, the frame of wood that covered the furnace took fire during a short period of his absence, and when, smelling the burning, he ran up to his laboratory, he discovered that his work was completely destroyed. This occurred on January 1, 1555. To repair the mischief he was obliged to recommence at the first part of the process, and he hired a servant to assist in taking care of the fire. In the course of two months certain signs filled him with hopes of success, when his dependence on his servant proved the ruin of his work. He discovered that this unfaithful assistant would let the fire nearly out, and then, to conceal his neglect, would rekindle it with grease till it was so hot as to scorch the matter beyond recovery.
In the third attempt, Charnock resolved to proceed without help. His fire cost him three pounds a week, and he was obliged to sell some rings and jewels to maintain it. He made good progress in the course of eight months, and expected to be rewarded in a little time for all his labours; but at this critical period he was impressed to serve as a soldier at the siege of Calais. Furious with disappointment, he took a hatchet, smashed his glasses, furnace, and apparatus, and threw them out of the house.
He wrote his “Breviary of Philosophy” in 1557, and the “Enigma of Alchemy” in 1572, with a memorandum, dated 1574, when he was fifty years old. Therein he declares his attainment of the gold-producing powder when his hairs were white. The “Breviary” claims to describe all the vessels and instruments which are required in the science; a potter, a joiner, and a glassmaker must lend their several services. The address of one of these artificers, specially recommended by the author, is said to be Chiddinfold in Sussex; he could manufacture egg-shaped glasses which opened and shut “as close as a hair.” The regulation of the philosophical fire is described in this curious poem, but the rest of its information is of a purely autobiographical kind.
GIOVANNI BRACCESCO.
This alchemist of Brescia flourished in the sixteenth century. He was the author of a commentary on Geber, which is not supposed to cast much light on the obscurities of the Arabian philosopher. The most curious of his original treatises is Legno della Vita, vel quale si dichiara la medecina per la quale i nostri primi padri vivevano nove cento anni, Rome, 1542, 8vo.—“The Wood of Life, wherein is revealed the medicine by means of which our Primeval Ancestors lived for Nine Hundred Years.” This work, together with La Esposizione di Geber Filosophe, Venice, 1544, 8vo, was translated into Latin, and may be found in the collections of Gratarole and Mangetus. They were also published separately under the title De Alchimia dialogi duo, Lugd., 1548, 4to. The Wood of Life is one of the innumerable names given by the alchemists to the matured and perfected stone, the composition whereof is the accomplishment of the magnum opus. It is more generally denominated the Universal Balsam or Panacea, which cures all diseases and insures to its most blessed possessor an unalterable youth. The name Wood of Life is bestowed by the Jews on the two sticks which confine the scroll of the Law. They are convinced that a simple contact with these sacred rods strengthens the eyesight and restores health. They also hold that there is no better means of facilitating the accouchement of females than to cause them to behold these vitalising sticks, which, however, they are in no wise permitted to touch.[W]
The work of Braccesco is written in the form of a dialogue, and is explanatory of the Hermetic principles of Raymond Lully, one of the interlocutors, who instructs an enthusiastic disciple in the arcane principles of the divine art, the disciple in question being in search of a safeguard against the numerous infirmities and weaknesses of the “humid radical.” Such a medicine is declared by the master to be extracted from a single substance, which is the sophic aqua metallorum. The dialogue is of interest, as it shows the connection in the mind of the writer between the development of metallic perfection and the physical regeneration of humanity.
FOOTNOTES:
[W] Dictionnaire des Sciences Occultes, i. p. 232.
LEONARDI FIORAVANTI.
Doctor, surgeon, and alchemist of the sixteenth century, this Italian was a voluminous author, who is best known by his “Summary of the Arcana of Medicine, Surgery, and Alchemy,” published in octavo at Venice in 1571, and which has been reprinted several times. It contains an application of Hermetic methods and principles to the science of medicine, but the author’s account of the petra philosophorum shows the designation to be of a purely arbitrary kind, for it is a mixture of mercury, nitre, and other substances, intended to act on the stomach, and has no connection with the transmuting lapis of the alchemical sages.