Witch, Warlock, and Magician. W. H. Davenport Adams
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of very pure gold fused in a furnace. In a moment you will see the gold, by the force of the sulphur, converted into a red sulphur of an inferior quality to the primary sulphur. Take one part of this, and project it upon three parts of fused gold; the whole will again be converted into a sulphur or a fixable mass; mixing one part of this with three parts of gold, you will have a malleable and extensible metal. If you find it so, it is well; if not, add more sulphur, and it will again pass into a state of sulphur. Now our sulphur will sufficiently be fermented, or our medicine brought into a metallic nature.
10. The method of projection is this: Take of the fermented sulphur one part, and project it upon two parts of mercury, heated in a crucible, and you will have a perfect metal; if its colour be not sufficiently deep, fuse it again, and add more fermented sulphur, and thus it will gain colour. If it become frangible, add a sufficient quantity of mercury, and it will be perfect.
Thus, friend, you have a description of the universal medicine, not only for curing diseases and prolonging life, but also for transmuting all metals into gold. Give thanks, therefore, to Almighty God, who, taking pity on human calamities, hath at last revealed this inestimable treasure, and made it known for the common benefit of all.
Such is the jargon with which these so-called philosophers imposed upon their dupes, and, to some extent perhaps, upon themselves. As Dr. Thomson points out, the philosopher’s stone prepared by this elaborate process could hardly have been anything else than an amalgam of gold. Chloride of gold it could not have contained, because such a preparation, instead of acting medicinally, would have proved a most virulent poison. Of course, amalgam of gold, if projected into melted lead or tin, and afterwards cupellated, would leave a portion of gold—that is, exactly the amount which existed previously in the amalgam. Impostors may, therefore, have availed themselves of it to persuade the credulous that it was really the philosopher’s stone; but the alchemists who prepared the amalgam must have known that it contained gold.[1]
It is well known that the mediæval magicians, necromancers, conjurers—call them by what name you will—who adopted alchemy as an instrument of imposition, and by no means in the spirit of philosophical inquiry and research which had characterized their predecessors, resorted to various ingenious devices in order to maintain their hold upon their victims. Sometimes they made use of crucibles with false bottoms—at the real bottom they concealed a portion of oxide of gold or silver covered with powdered sulphur, which had been rendered adhesive by a little gummed water or wax. When heat was applied the false bottom melted away, and the oxide of gold or silver eventually appeared as the product of the operation at the bottom of the crucible. Sometimes they made a hole in a lump of charcoal, and filling it with oxide of gold or silver, stopped up the orifice with wax; or they soaked charcoal in a solution of these metals; or they stirred the mixture in the crucible with hollow rods, containing oxide of gold or silver, closed up at the bottom with wax. A faithful representation of the stratagems to which the pseudo-alchemist resorted, that his dupes might not recover too soon from their delusion, is furnished by Ben Jonson in his comedy of ‘The Alchemist,’ and his masque of ‘Mercury vindicated from the Alchemists.’ The dramatist was thoroughly conversant with the technicalities of the pretended science, and also with the deceptions of its professors. In the masque he puts into the mouth of Mercury an indignant protest:
‘The mischief a secret any of them knows, above the consuming of coals and drawing of usquebagh; howsoever they may pretend, under the specious names of Gebir, Arnold, Lully, or Bombast of Hohenheim, to commit miracles in art, and treason against nature! As if the title of philosopher, that creature of glory, were to be fetched out of a furnace!’
But while the world is full of fools, it is too much to expect there shall be any lack of knaves to prey upon them!
FOOTNOTE
[1] Cf. Stahl, ‘Fundamenta Chimiæ,’ cap. ‘De Lapide Philosophorum’; and Kircher, ‘Mundus Subterraneus.’
IN THE MIDDLE AGES.
The first of the great European alchemists I take to have been
Albertus Magnus or Albertus Teutonicus (Frater Albertus de Colonia and Albertus Grotus, as he is also called), a man of remarkable intellectual energy and exceptional force of character, who has sometimes, and not without justice, been termed the founder of the Schoolmen. Neither the place nor the date of his birth is authentically known, but he was still in his young manhood when, about 1222, he was appointed to the chair of theology at Padua, and became a member of the Dominican Order. He did not long retain the professorship, and, departing from Padua, taught with great success in Ratisbon, Köln, Strassburg, and Paris, residing in the last-named city for three years, together with his illustrious disciple, Thomas Aquinas. In 1260 he was appointed to the See of Ratisbon, though he had not previously held any ecclesiastical dignity, but soon resigned, on the ground that its duties interfered vexatiously with his studies. Twenty years later, at a ripe old age, he died, leaving behind him, as monuments of his persistent industry and intellectual subtlety, one-and-twenty ponderous folios, which include commentaries on Aristotle, on the Scriptures, and on Dionysius the Areopagite. Among his minor works occurs a treatise on alchemy, which seems to show that he was a devout believer in the science.
From the marvellous stories of his thaumaturgic exploits which have come down to us, we may infer that he had attained a considerable amount of skill in experimental chemistry. The brazen statue which he animated, and the garrulity of which was so offensive that Thomas Aquinas one day seized a hammer, and, provoked beyond all endurance, smashed it to pieces, may be a reminiscence of his powers as a ventriloquist. And the following story may hint at an effective manipulation of the camera obscura: Count William of Holland and King of the Romans happening to pass through Köln, Albertus invited him and his courtiers to his house to partake of refreshment. It was mid-winter; but on arriving at the philosopher’s residence they found the tables spread in the open garden, where snowdrifts lay several feet in depth. Indignant at so frugal a reception, they were on the point of leaving, when Albertus appeared, and by his courtesies induced them to remain. Immediately the scene was lighted up with the sunshine of summer, a warm and balmy air stole through the whispering boughs, the frost and snow vanished, the melodies of the lark dropped from the sky like golden rain. But as soon as the feast came to an end the sunshine faded, the birds ceased their song, clouds gathered darkling over the firmament, an icy blast shrieked through the gibbering branches, and the snow fell in blinding showers, so that the philosopher’s guests were glad to fold their cloaks about them and retreat into the kitchen to grow warm before its blazing fire.
Was this some clever scenic deception, or is the whole a fiction?
A knowledge of the secret of the Elixir Vitæ was possessed (it is said) by Alain de l’Isle, or Alanus de Insulis; but either he did not avail himself of it, or failed to compound a sufficient quantity of the magic potion, for he died under the sacred roof of Citeaux, in 1298, at the advanced age of 110.
Arnold de Villeneuve, who attained, in the thirteenth century, some distinction as a physician, an astronomer, an astrologer, and an alchemist—and was really a capable man of science, as science was then understood—formulates an elaborate recipe for rejuvenating one’s self, which, however, does not seem to have been very successful in his own case, since he died before he was 70. Perhaps he was as disgusted with the compound as (in the well-known epitaph) the infant was with this mundane sphere—he ‘liked it not, and died.’ I think there are many who would forfeit longevity rather than partake of it.
‘Twice or thrice a week you must anoint your body thoroughly with the manna of cassia; and every night, before going to bed, you must place over your heart a plaster, composed of a certain quantity (or, rather, uncertain, for definite and precise proportions are never particularized)