I was puzzled how to reconcile so passionate a childishness, so undisciplined a want of self-control, with an experience of mankind so extended by travel, with an education desultory and irregular indeed, but which must, at some time or other, have been familiarized to severe reasonings and laborious studies. In Margrave there seemed to be wanting that mysterious something which is needed to keep our faculties, however severally brilliant, harmoniously linked together,—as the string by which a child mechanically binds the wildflowers it gathers, shaping them at choice into the garland or the chain.
(1) “According to the views we have mentioned, we must ascribe life to a gas, that is, to an aeriform body.”—Liebig: “Organic Chemistry,” Mayfair’s translation, p.363.—It is perhaps not less superfluous to add that Liebig does not support the views “according to which life must be ascribed to a gas,” than it would be to state, had Dugald Stewart been quoted as writing, “According to the views we have mentioned the mind is but a bundle of impressions,” that Dugald Stewart was not supporting, but opposing, the views of David Hume. The quotation is merely meant to show, in the shortest possible compass, that there are views entertained by speculative reasoners of our day which, according to Liebig, would lead to the inference at which Margrave so boldly arrives. Margrave is, however, no doubt, led to his belief by his reminiscences of Van Helmont, to whose discovery of gas he is referring. Van Helmont plainly affirms “that the arterial spirit of our life is of the nature of a gas;” and in the same chapter (on the fiction of elementary complexions and mixtures) says, “Seeing that the spirit of our life, since it is a gas, is most mightily and swiftly affected by any other gas,” etc. He repeats the same dogma in his treatise on “Long Life,” and indeed very generally throughout his writings, observing, in his chapter on the Vital Air, that the spirit of life is a salt, sharp vapour, made of the arterial blood, etc. Liebig, therefore, in confuting some modern notions as to the nature of contagion by miasma, is leading their reasonings back to that assumption in the Brawn of physiological science by which the discoverer of gas exalted into the principle of life the substance to which he first gave the name, now so familiarly known. It is nevertheless just to Van Helmont to add that his conception of the vital principle was very far from being as purely materialistic as it would seem to those unacquainted with his writings; for he carefully distinguishes that principle of life which he ascribes to a gas, and by which he means the sensuous animal life, from the intellectual immortal principle of soul. Van Helmont, indeed, was a sincere believer of Divine Revelation. “The Lord Jesus is the way, the truth, and the life,” says with earnest humility this daring genius, in that noble chapter “On the completing of the mind by the ‘prayer of silence,’ and the loving offering tip of the heart, soul, and strength to the obedience of the Divine will,” from which some of the most eloquent of recent philosophers, arguing against materialism, have borrowed largely in support and in ornament of their lofty cause.
CHAPTER XXV.
My intercourse with Margrave grew habitual and familiar. He came to my house every morning before sunrise; in the evenings we were again brought together: sometimes in the houses to which we were both invited, sometimes at his hotel, sometimes in my own home.
Nothing more perplexed me than his aspect of extreme youthfulness, contrasted with the extent of the travels, which, if he were to be believed, had left little of the known world unexplored. One day I asked him bluntly how old he was.
“How old do I look? How old should you suppose me to be?”
“I should have guessed you to be about twenty, till you spoke of having come of age some years ago.”
“Is it a sign of longevity when a man looks much younger than he is?”
“Conjoined with other signs, certainly!”