N. B. The potential, ({Greek: Logos theanthropos}) the ground of the prophetic, directed the first thinkers, (the 'Mystæ') to the metallic bodies, as the key of all natural science. The then actual blended with this instinct all the fancies and fond desires, and false perspective of the childhood of intellect. The essence was truth, the form was folly: and this is the definition of alchemy. Nevertheless the very terms bear witness to the veracity of the original instinct. The world of sensible experience cannot be more luminously divided than into the modifying powers, {Greek: to allo},—that which differences, makes this other than that; and the {Greek: met allo}—that which is beyond, or deeper than the modification. 'Metallon' is strictly the base of the mode; and such have the metals been determined to be by modern chemistry. And what are now the great problems of chemistry? The difference of the metals themselves, their origin, the causes of their locations, of their co-existence in the same ore—as, for instance, iridium, osmium, palladium, rhodium, and iron with platinum. Were these problems solved, the results who dare limit? In addition to the 'méchanique céleste', we might have a new department of astronomy, the 'chymie céleste', that is, a philosophic astrology. And to this I do not hesitate to refer the whole connection between alchemy and astrology, the same divinity in the idea, the same childishness in the attempt to realize it. Nay, the very invocations of spirits were not without a ground of truth. The light was for the greater part suffocated and the rest fantastically refracted, but still it was light struggling in the darkness. And I am persuaded, that to the full triumph of science, it will be necessary that nature should be commanded more spiritually than hitherto, that is, more directly in the power of the will.
B. IV. c. 19. The Prince.
He sympathizeth with him that by a proxy is corrected for his offence.
See Sir W. Scott's Fortunes of Nigel. In an oriental despotism one would not have been surprised at finding such a custom, but in a Christian court, and under the light of Protestantism, it is marvellous. It would be well to ascertain, if possible, the earliest date of this contrivance; whether it existed under the Plantagenets, or whether first under the Tudors, or lastly, whether it was a precious import from Scotland with gentle King Jamie.
Ib. c. 21. The King.
He is a mortal god.
Compare the fulsome flattery of these and other passages in this volume (though modest to the common language of James's priestly courtiers) with the loyal but free and manly tone of Fuller's later works, towards the close of Charles the First's reign and under the Commonwealth and Protectorate. And doubtless this was not peculiar to Fuller: but a great and lasting change was effected in the mind of the country generally. The bishops and other church dignitaries tried for a while to renew the old king-godding 'mumpsimus'; but the second Charles laughed at them, and they quarrelled with his successor, and hated the hero who delivered them from him too thoroughly to have flattered him with any unction, even if William's Dutch phlegm had not precluded the attempt by making its failure certain.