Chapter IV

For I am siker that there be sciences,
By which men maken divers apparences,
Swiche as thise subtil tregetoures play.
For oft at festes have I well herd say,
That tregetoures, within an halle large,
Have made come in a water and a barge,
And in the halle rowen up and down.
Sometime hath semed come a grim leoun,
And sometime floures spring as in a mede,
Sometime a vine and grapes white and rede,
Sometime a castel all of lime and ston,
And whan hem liketh voideth it anon.
Thus semeth it to every mannes sight.

CHAUCER.

Give me thy hand, terrestrial; so:—Give me thy hand, celestial; so.

MERRY WIVES OF WINDSOR.

WILLOUGHBY’S ESSAY—SECOND EVENING.

§ 2. _Cornelius Agrippa._

Cornelius Agrippa, of Nettesheim, is a favourable specimen of that
daring and versatile order of mind which, in the sixteenth century,
sought adventure and renown in every province of philosophy. His
restless life is picturesque with the contrast of every imaginable
vicissitude. A courtier and a scholar, a soldier and a mystic, he
made the round of the courts of Europe. Patronized and persecuted
alternately, courted as a prodigy and hunted down as a heretic, we
see him to-day a Plato, feasted by the Sicilian tyrant, to-morrow a
Diogenes, crawling with a growl into his tub. He lectures with
universal applause on the _Verbum Mirificum_ of Reuchlin. He forms a
secret association for the promotion of occult science. He is
besieged by swarming boors in some Garde Douloureuse, and escapes
almost by miracle. He enters the service of Margaret, Regent of the
Netherlands, then that of the Emperor, and is knighted on the field
for heroic gallantry in the campaign against the Venetians. He is
next to be heard of as a teacher of theology at Pavia. Plunged into
poverty by the reverses of war, he writes for comfort a mystical
treatise _On the Threefold Way of Knowing God_. The hand of the
Marquis of Montferrat plucks him from his slough of despond, but ere
long he is again homeless, hungering, often after bread, ever after
praise and power. At the court of France, the Queen Mother shows him
favour, but withholds the honour to which such gifts might well
aspire. Then appears the famous book _On the Vanity of Arts and
Sciences_.

It was wormwood to the proud spirit of Agrippa to be treated as a
mere astrologer. To think that he must toil in obscurity like a
gnome, calculating aspects, sextile and quartile, reckoning the
cusps and hours of the houses of heaven, to subserve the ambition of
an implacable intriguante, when his valour might adorn the tourney
and his wisdom sway the council! He would fain have been in France
what that great astrologer of the previous century, Martius
Galeotti, had been in Hungary, to whom the Czar of Russia and the
Khan of Tartary were said to have sent respectful presents of more
than royal magnificence; who was ambassador alike of monarchs and
the stars; who bore a share in the statecraft of the court at Buda,
and charging abreast with the crowned helm of Matthias, rode down
the ranks of the turbaned infidel. So the gallant knight and the
‘courtier of most elegant thread,’ the archimage, the philosopher,
the divine, became for awhile a sceptic and a Timon. The _De
Vanitate Scientiarum_ ravages, with a wild Berserker fury, the whole
domain of knowledge. The monk Ilsan of mediæval fable did not more
savagely trample the roses in the enchanted garden of
Worms,—Pantagruel did not more cruelly roast with fire his six
hundred and nine and fifty vanquished horsemen, than did Agrippa
consume with satire every profession and every calling among men.
With reason might he say in his preface, ‘The grammarians will rail
at me—the etymologists will derive my name from the gout—the
obstreperous rhetoricians will plague me with their big words and
inimical gestures—the intricate geometrician will imprison me in his
triangles and tetragonals—the cosmographer will banish me among the
bears to Greenland.’ Scholastic fanaticism could never pardon the
man whose sarcasm had left nothing standing, save the Holy
Scriptures. The monks and doctors of Lyons hurled back his
tongue-bolts with the dreaded cry of heresy. His disgrace and exile
they could compass, but they could not arrest those winged words or
bow that dauntless spirit.

The treatise _On the Threefold Way of Knowing God_, shows how, by
Divine illumination, the Christian may discern the hidden meanings
of the New Testament, as the Cabbalist evolves those of the Old. It
teaches the way in which the devout mind may be united to God, and,
seeing all things in Him, and participating in His power, may even
now, according to the measure of faith, foretell the future and
controul the elements.

The _De Occulta Philosophia_[213] (a youthful work re-written in his
later years) treats of the three kinds of magic—the _Natural_ (the
science of sympathies and antipathies, whereby the adept accelerates
or modifies the process of nature so as to work apparent miracles);
the _Celestial_, or Mathematical (astrology); and the _Religious_,
or ceremonial (theurgy).

Once on a time, the savans were sorely puzzled by certain irregular
holes on the front of an ancient temple. One, more sagacious than
the rest, suggested that these indentations might be the marks of
nails used to fasten to the stone metallic plates representing Greek
characters. And, in fact, lines drawn from one point to the next
were found to form letters, and the name of the deity stood
disclosed. In like manner, the student of natural magic sought to
decipher the secret language of the universe, by tracing out those
lines of sympathy which linked in a mysterious kindred objects the
most remote. It was believed that the fields of space were threaded
in every direction by the hidden highways of magnetic influence;
traversed from all points by an intricate network of communication
uniting the distant and the near—the celestial and terrestrial
worlds. Science was charged with the office of discovering and
applying those laws of harmony and union which connect the
substances of earth with each other and with the operation of the
stars. Through all the stages of creation men thought they saw the
inferior ever seeking and tending towards the higher nature, and the
order above shedding influence on that below. The paternal sun laid
a hand of blessing on the bowed head of the corn. The longing dews
passed heavenward, up the Jacob’s ladder of the sunbeams, and
entering among the bright ministeries of the clouds, came down in
kindly showers. Each planet, according to its mind or mood, shed
virtues healing or harmful into minerals and herbs. All sweet
sounds, moving by the mystic laws of number, were an aspiration
towards the music of the spheres—a reminiscence of the universal
harmonies. The air was full of phantasms or images of material
objects. These, said Agrippa, entering the mind, as the air the
body, produce presentiments and dreams. All nature is oracular. A
cloudy chill or sultry lull are the Delphi and Dodona of birds and
kine and creeping things. But the sense of sinful man is dull. The
master of the hidden wisdom may facilitate the descent of benign
influences, and aid the travailing creation, sighing for renewal. It
is for him to marry (in the figurative language of the time) the
‘lower and the higher potencies, the terrestrial and the astral, as
doth the husbandman the vine unto the elm.’ The sage can make
himself felt in the upper realm, as on the earth, by touching some
chord whose vibration extends into the skies. From the law of
sympathy comes the power of amulets and philtres, images and
ointments, to produce love or hate, health or sickness, to arrest
the turning arms of the distant mill, or stay the wings of the
pinnace on the Indian seas. Such was Agrippa’s world.

According to Baptista Porta, a certain breath of life, or soul of
the world, pervades the whole organism of the universe, determines
its sympathies, and imparts, when received into the soul of the
inquirer, the capacity for magical research. Similarly, in the
theory of Agrippa, the fifth element, or æther, is the breath of
this World-Soul. Within the spirit thus animating the body of the
world lie those creative powers, or qualities, which are the
producers of all things visible. The instruments of this universal
plastic Power are the stars and the spirits of the elements.

With all the theosophists man is a microcosm—the harmonized epitome
of the universe: a something representative of all that is contained
in every sphere of being, is lodged in his nature. Thus he finds
sympathies everywhere, and potentially knows and operates
everywhere. Since, therefore, the inmost ground of his being is in
God, and the rest of his nature is a miniature of the universe,—a
true self-knowledge is, proportionately, at once a knowledge of God
and of creation. The sources of Religion and of Science are alike
within him.

Agrippa borrows from the Phædrus four kinds of inspiration,—the
Poetic, the Dionysian (revealing visions), the Apollinian (imparting
hidden wisdom), and that of which ascendant Venus is the pure
patroness—Rapturous Love, which carries us to heaven in ecstasy, and
in the mystic union with Deity discloses things unutterable. He
compares the soul, as ordinarily in the body, to a light within a
dark lantern. In moments of mystical exaltation, it is taken out of
its prison-house, the divine element is emancipated, and rays forth
immeasurably, transcending space and time. His Platonism, like that
of so many, led him from the sensual and the formal to the ideal.
Greek was, with reason, accounted dangerous. Plato was a reformer
side by side with Luther among the Germans. How loathsome was
clerkly vice beside the contemplative ideal of Plato.

In those days almost every great scholar was also a great traveller.
The wanderings of Agrippa and his theosophic brethren contributed
not a little to the progress and diffusion of occult science. These
errant professors of magic, like those aërial travellers the
insects, carried everywhere with them the pollen of their mystic
Lily, the symbol of theosophy, and sowed the fructifying particles
in minds of kindred growth wherever they came. Their very crosses
and buffetings, if they marred their plans of study, widened their
field of observation; were fertile in suggestions; compelled to new
resources, and multiplied their points of view,—as a modern
naturalist, interrupted during his observant morning’s walk, and
driven under a tree by a shower, may find unexpected compensation in
the discovery of a new moss upon its bark, or a long-sought fly
among its dropping-leaves.

GOWER. Agrippa’s philosophy gives us a highly imaginative view of the world.

ATHERTON. A beautiful romance,—only surpassed by the actual results of modern discovery.

WILLOUGHBY. In those days every fancied likeness was construed into a law of relationship: every semblance became speedily reality;—somewhat as the Chinese believe that sundry fantastic rocks in one of their districts, which are shaped like rude sculptures of strange beasts, do actually enclose animals of corresponding form. And as for the links of connexion supposed to constitute bonds of mysterious sympathy, they are about as soundly deduced as that connexion which our old popular superstition imagined, between a high wind on Shrove Tuesday night, and mortality among learned men and fish.

GOWER. And yet how fascinating those dreams of science. What a charm, for instance, in a botany which essayed to read in the sprinkled or veined colours of petals and of leaves, in the soft-flushing hues, the winding lines, the dashes of crimson, amethyst, or gold, in the tracery of translucent tissues empurpled or incarnadine,—the planetary cipher, the hieroglyph of a star, the secret mark of elementary spirits—of the gliding Undine or the hovering Sylph.

WILLOUGHBY. So too, in great measure, with anatomy and psychology; for man was said to draw life from the central sun, and growth from the moon, while imagination was the gift of Mercury, and wrath burned down to him out of Mars. He was fashioned from the stars as well as from the earth, and born the lord of both.

ATHERTON. This close connexion between the terrestrial and sidereal worlds was to aid in the approximation of man to God. The aim was noble—to marry Natural Science, the lower, to Revealed Religion, the higher; elevating at once the world and man—the physical and the spiritual; drawing more close the golden chain which binds the world to the footstool of the eternal throne. While a spirit dwelt in all nature, transforming and restoring, and benign influences, entering into the substances and organisms of earth, blessed them according to their capacities of blessing (transforming some with ease to higher forms of beauty, labouring long, and almost lost in the grossness and stubbornness of others), so also in the souls of men wrought the Divine Spirit, gladly welcomed by the lowly-hearted, darkly resisted by the proud, the grace of God here an odour of life, and there made a deepening of death upon death.

WILLOUGHBY. How close their parallel between the laws of receptivity in the inner world and in the outer. They brought their best, faithfully—these magi,—gold and frankincense and myrrh.

GOWER. Talking of sympathies, I have felt myself for the last quarter of an hour rapidly coming into _rapport_ with those old poet-philosophers. I seem to thirst with them to pierce the mysteries of nature. I imagine myself one of their aspiring brotherhood. I say, to the dead let nature be dead; to me she shall speak her heart. The changeful expression, the speechless gestures of this world, the languors and convulsions of the elements, the frowns and smiles of the twin firmaments, shall have their articulate utterance for my ear. With the inward eye I see—here more dim, there distinct—the fine network of sympathetic influences playing throughout the universe, as the dancing meshes of the water-shadows on the sides of a basin of marble——

WILLOUGHBY, (_to Atherton, with a grotesque expression of pity_.) He’s off! Almost out of sight already.

GOWER, (_apparently unconscious of the interruption_.) Yes, I will know what legends of the old elemental wars are stored within yon grey promontory, about whose grandsire knees the waves are gambolling; and what is the story of the sea—what are the passions of the deep that work those enamoured sleeps and jealous madnesses; and what the meaning of that thunder-music which the hundred-handed surf smites out from the ebon or tawny keys of rock and of sand along so many far-winding solitary shores. I will know what the mountains dream of when, under the summer haze, they talk in their sleep, and the common ear can perceive only the tinkle of the countless rills sliding down their sides. There shall be told me how first the Frost-King won his empire, and made the vanquished heights of earth to pass under those ice-harrows which men call glaciers.

ATHERTON. ‘The truant Fancy was a wanderer ever!’

GOWER. On the commonest things I see astral influences raining brightness—no homeliness without some sparkle of the upper glory;—as the wain and shoon of the peasant on some autumn night grow phosphorescent, and are sown with electric jewellery. With purged eyesight I behold the nascent and unfledged virtues of herbs and minerals that are growing folded in this swaying nest named earth, look hungering up to their parent stars that hover ministering above, radiant in the topmost boughs of the Mundane Tree. I look into the heart of the Wunderberg, and see, far down, the palaces and churches of an under-world, see branching rivers and lustrous gardens where gold and silver flow and flower; I behold the Wild women, and the jealous dwarfs, and far away, the forlorn haunts of the cairn-people, harping under their mossy stones; while from the central depths sounds up to me the rolling litany of those giants who wait and worship till the Great Restitution-Day. There among those wilderness rocks I discern, under a hood of stone, a hermit Potency, waiting for one to lead him up to the sunny multitudinous surface-world, and send him forth to bless mankind. O long-tarrying Virtue, be it mine to open the doors of thy captivity! Thou mineral Might, thou fragment from the stones of the New Jerusalem, thou shalt lodge no more in vain among us! I have felt thy secret growing up within my soul, as a shoot of the tree of life, and therewithal will I go forth and heal the nations![214]

ATHERTON. No, not till you have had some supper. I hear the bell.

GOWER. It is the nineteenth century, then? Ah, yes, I remember.

WILLOUGHBY. Away, you rogue!

Footnote 213:

See Carriere (pp. 89-114), to whom I am indebted as regards the
character of this and the preceding work, having had access to
neither.

Footnote 214:

This distressing outbreak on the part of Gower will scarcely seem
extravagant to those who remember how intensely poetical were many of
the theosophic hypotheses. Analogies which would only occur to
imaginative men in their hours of reverie were solidified into
principles and enrolled in the code of nature. Nothing could be more
opposite to the sifting process of modern investigation than the
fanciful combination and impersonation of those days,—more akin, by
far, to mythology than to science. Conceits such as the following are
those of the poet,—and of the poet as far gone in madness as Plato
could wish him.

The waters of this world are mad; it is in their raving that they rush
so violently to and fro along the great channels of the earth.

Fire would not have burned, darkness had not been, but for Adam’s
fall. There is a hot fire and a cold. Death is a cold fire.—_Behmen._

All things—even metals, stones, and meteors—have sense and
imagination, and a certain ‘fiducial’ knowledge of God in them.

The arctic pole draws water by its axle-tree, and these waters break
forth again at the axle-tree of the antarctic pole.

Earthquakes and thunder are the work of dæmons or angels.

The lightnings without thunder are, as it were, the falling flowers of
the ‘æstival’ (or summer) stars.—_Paracelsus._

Hail and snow are the fruits of the stars, proceeding from them as
flowers and blossoms from herb or tree.—_Paracelsus._

Night is, in reality, brought on by the influence of _dark stars_,
which ray out darkness, as the others light.—_Paracelsus._

The final fires will transform the earth into crystal. (A summary
expression for one of Behmen’s doctrines.)

The moon, planets, and stars are of the same quality with the lustrous
precious stones of our earth, and of such a nature, that wandering
spirits of the air see in them things to come, as in a magic mirror;
and hence their gift of prophecy.

In addition to the terrestrial, man has a sidereal body, which stands
in connexion with the stars. When, as in sleep, this sidereal body is
more free than usual from the elements, it holds converse with the
stars, and may acquire a knowledge of future events.—_Paracelsus._ See
Henry More’s _Enthusiasmus Triumphatus_, § 44.