Chapter IV (1)

OF THE PROGRESS OF CHEMISTRY UNDER PARACELSUS AND HIS DISCIPLES.

Hitherto we have witnessed only the first rude beginnings, or, as it were, the early dawn of the chemical day. It is from the time of Paracelsus that the true commencement of chemical investigations is to be dated. Not that Paracelsus or his followers understood the nature of the science, or undertook any regular or successful investigation. But Paracelsus shook the medical throne of Galen and Avicenna to its very foundation; he roused the latent energies of the human mind, which had for so long a period lain torpid; he freed medical men from those trammels, and put an end to that despotism which had existed for five centuries. He pointed out the importance of chemical medicines, and of chemical investigations, to the physician. This led many laborious men to turn their attention to the subject. Those metals which were considered as likely to afford useful medicines, mercury for example, and antimony, were exposed to the action of an infinite number of reagents, and a prodigious collection of new products obtained and introduced into medicine. Some of these were better, and some worse, than the preparations formerly employed; but all of them led to an increase of the stock of chemical knowledge, which now began to accumulate with considerable rapidity. It will be proper, therefore, to give a somewhat particular account of the life and opinions of Paracelsus, so far as they can be made out from his writings, because, though he was not himself a scientific chemist, he may be truly considered as the man through whose means the stock of chemical knowledge was accumulated, which was afterwards, by the ingenuity of Beccher, and Stahl, moulded into a scientific form.

Philippus Aureolus Theophrastus Paracelsus Bombast ab Hohenheim (as he denominates himself) was born at Einsideln, two German miles from Zurich. His father was called William Bombast von Hohenheim. He was a very near relation of George Bombast von Hohenheim, who became afterwards grand master of the order of Johannites. William Bombast von Hohenheim practised medicine at Einsideln.[143] After receiving the first rudiments of his education in his native city, he became a wandering scholastic, as was then the custom with poor scholars. He wandered from province to province, predicting the future by the position of the stars, and the lines on the hand, and exhibiting all the chemical processes which he had learned from founders and alchymists. For his initiation in alchymy, astrology, and medicine, he was indebted to his father, who was much devoted to these three sciences. Paracelsus mentions also the names of several ecclesiastics from whom he received chemical information; among others, Tritheimius, abbot of Spanheim; Bishop Scheit, of Stettbach; Bishop Erhart, of Laventall; Bishop Nicolas, of Hippon; and Bishop Matthew Schacht. He seems also to have served some years as an army surgeon, for he mentions many cures which he performed in the Low Countries, in the States of the Church, in the kingdom of Naples, and during the wars against the Venetians, the Danes, and the Dutch.

[143] See Testamentum Paracelsi, passim.

There is some uncertainty whether he received a regular college education, as was then the practice with all medical men. He acknowledges himself that his medical antagonists reproached him with never having frequented their schools; and he is perpetually affirming, that a physician should receive all his knowledge from God, and not from man. But if we can trust his own assertions, there can be no doubt that he took a regular medical degree, which implies a regular college education. He tells us, in his preface to his Chirurgia Magna, that he visited the universities of Germany, France, and Italy. He assures his readers, that he was the ornament of the schools where he studied. He even speaks of the oath which he was obliged to take when he received his medical degree; but where he studied, or where and when he received his medical degree, are questions which neither Paracelsus nor his disciples, nor his biographers, have enabled us to solve. If he ever attended a university, he must have neglected his studies, otherwise he could not have been ignorant, as he confessedly was, of the very first elements of the most common kinds of knowledge. But if he neglected the universities, he laboured long and assiduously with the rich Sigismond Fuggerus, of Schwartz, in order to learn the true secret of forming the philosopher’s stone.

He gives us some details of the numerous journeys that he made, as was customary with the alchymists of the time, into the mountains of Bohemia, the East, and Sweden, to inspect the mines, to get himself initiated into the mysteries of the eastern adepts, to inspect the wonders of nature, and to view the celebrated diamond mountain, the position of which, however, he unfortunately forgets to specify.

In the preface to his Chirurgia Magna, he informs us that he traversed Spain, Portugal, England, Prussia, Poland, and Transylvania; where he not only profited by the information of the medical men with whom he became acquainted, but that he drew much precious information from old women, gipsies, conjurors, and chemists.[144] He spent several years in Hungary; and informs us that at Weissenburg, in Croatia, and in Stockholm, he was taught by several old women to prepare drinks capable of curing ulcers. He is said also to have made a voyage into Egypt, and even into Tartary; and he accompanied the son of the Kan of the Tartars to Constantinople, in order to learn the secret of the philosopher’s stone from Trismogin, who inhabited that capital. This prodigious activity, this constant motion from place to place, left him but little leisure for reading: accordingly he informs us himself, that during the space of ten years he never opened a book, and that his whole library consisted only of six sheets. The inventory of his books, drawn up after his death, confirms this recital; for they consisted only of the Bible, the Concordance to the Bible, the New Testament, and the Commentaries of St. Jerome on the Evangelists.

[144] “Hispania, Portugallia, Anglia, Borussia, Lithuania, Polonia, Pannonia, Valachia, Transylvania, Croatia, Illyrico, immo omnibus totius Europæ nationibus peragratis, undeque non solum apud medicos, sed et chirurgos, tonsores, aniculas, magos, chymistas, nobiles ac ignobiles, optima, selectiora ac secretiora, quæ uspiam extarent remedia, inquisivi acriter.”--_Præfatio Chirurgiæ Magnæ._ Opera Paracelsi, tom. iii.

We know not at what period he returned back to Germany; but at the age of thirty-three the great number of fortunate cures which he had performed rendered him an object of admiration to the people, and of jealousy to the rival physicians of the time. He assures us that he cured eighteen princes whose diseases had been aggravated by the practitioners devoted to the system of Galen. Among others he cured Philip, Margrave of Baden, of a dysentery, who promised him a great reward, but did not keep his promise, and even treated him in a way unworthy of that prince. This cure, however, and others of a similar nature, added greatly to his celebrity; and in order to raise his reputation to the highest possible pitch, he announced publicly that he was able to cure all the diseases hitherto reckoned incurable; and that he had discovered an elixir, by means of which the life of man might be prolonged at pleasure to any extent whatever. He began the practice, which has since been so successfully followed in this country, of dispensing medicines gratuitously to the poor, in order to induce the rich to apply to him for assistance when they were overtaken with diseases.

In the year 1526 Paracelsus was appointed professor of physic and surgery in the University of Basil. This appointment was given him, it is said, by the recommendation of Œcolampadius. He introduced the custom of lecturing in the common language of the country, as is at present the universal practice: but during the time of Paracelsus, and long after indeed, all lectures were delivered in Latin. The new method which he followed in explaining the theory and practice of the art; the numerous fortunate cures which he stated in confirmation of his method of treatment; the emphasis with which he spoke of his secrets for prolonging life, and for curing every kind of disease without distinction, but still more his lecturing in a language which was understood by the whole population, drew to Bâle an immense crowd of idle, enthusiastic, and credulous hearers.

The lectures which he delivered on Practical Medicine still remain, written in a confused mixture of German and barbarous Latin, and containing little or nothing except a farrago of empirical remedies, advanced with the greatest confidence. They have a much greater resemblance to a collection of quack advertisements than to the sober lectures of a professor in a university. In the month of November, 1526, he wrote to Christopher Clauser, a physician in Zurich, that as Hippocrates was the first physician among the Greeks, Avicenna among the Arabians, Galen among the Pergamenians, and Marsilius among the Italians, so he was beyond dispute the greatest physician among the Germans. Every country produces an illustrious physician, whose medicines are adapted to the climate in which he lived, but not suited to other countries. The remedies of Hippocrates were good to the Greeks, but not suitable to the Germans; thus it was necessary that an inspired physician should spring up in every country, and that he was the person destined to teach the Germans the art of curing all diseases.[145]

[145] See the dedication to his treatise _De Gradibus et Compositionibus Receptorum et Naturalium_. Opera Paracelsi, vol. ii. p. 144. I always refer to the folio edition of Paracelsus’s works, in three volumes, published at Geneva in 1658, by M. de Tournes, which is the edition in my possession.

Paracelsus began his professorial career by burning publicly, in his class-room, and in the presence of his pupils, the works of Galen and Avicenna, assuring his hearers that the strings of his shoes possessed more knowledge than those two celebrated physicians. All the universities united had not, he assured them, as much knowledge as was contained in his own beard, and the hairs upon his neck were better informed than all the writers that ever existed put together. To give the reader an idea of the arrogant absurdity of his pretensions, I shall translate a few sentences of the preface to his tract, entitled “Paragranum,” where he indulges in his usual strain of rodomontade: “Me, me you shall follow, you Avicenna, you Galen, you Rhazes, you Montagnana, you Mesue. I shall not follow you, but you shall follow me. You, I say, you inhabitants of Paris, you inhabitants of Montpelier, you Suevi, you Misnians, you inhabitants of Cologne, you inhabitants of Vienna; all you whom the Rhine and the Danube nourish, you who inhabit the islands of the sea; you also Italy, you Dalmatia, you Athens, you Greek, you Arabian, you Israelite--I shall not follow you, but you shall follow me. Nor shall any one lurk in the darkest and most remote corner whom the dogs shall not piss upon. I shall be the monarch, the monarchy shall be mine. If I administer, and I bind up your loins, is he with whom you are at present delighted a Cacophrastus? This ordure must be eaten by you.”

“What will your opinion be when you see your Cacophrastus constituted the chief of the monarchy? What will you think when you see the sect of Theophrastus leading on a solemn triumph, if I make you pass under the yoke of my philosophy? your Pliny will you call Cacopliny, and your Aristotle, Cacoaristotle? If I plunge them together with your Porphyry, Albertus, &c., and the whole of their compatriots into my _necessary_.” But the terms become now so coarse and indelicate, that I cannot bring myself to proceed further with the translation. Enough has been given to show the extreme arrogance and folly of Paracelsus.

So far, however, was this impudence and grossness from injuring the interest of Paracelsus, that we are assured by Ramus and Urstisius that it contributed still further to increase it. The coarseness of his language was well suited to the vulgarity of the age; and his arrogance and boasting were considered, as usual, as a proof of superior merit. The cure which he performed on Frobenius, drew the attention of Erasmus himself, who consulted him about the diseases with which he was afflicted; and the letters that passed between them are still preserved. The epistle of Paracelsus is short, enigmatical, and unintelligible; that of Erasmus is distinguished by that clearness and elegance which characterize his writings.[146] But Frobenius died in the month of October, 1527, and the antagonists of Paracelsus attributed his death (and probably with justice) to the violent remedies which had been administered to a man whose constitution had been destroyed by the gout.

[146] Opera Paracelsi, i. 485.

His death contributed not a little to tarnish the glory of Paracelsus: but he suffered the greatest injury from the habits of intoxication in which he indulged, and from the vulgarity of the way in which he spent his time. He hardly ever went into his class-room to deliver a lecture till he was half intoxicated, and scarcely ever dictated to his secretaries till he had lost the use of his reason by a too liberal indulgence in wine. If he was summoned to visit a patient, he scarcely ever went but in a state of intoxication. Not unfrequently he passed the whole night in the alehouse, in the company of peasants, and when morning came, was quite incapable of performing the duties of his station. On one occasion, after a debauch, which lasted the whole night, he was called next morning to visit a patient; on entering the room, he inquired if the sick person had taken any thing: “Nothing,” was the answer, “except the body of our Lord.” “Since you have already,” says he, “provided yourself with another physician, my presence here is unnecessary,” and he left the apartment instantly. When Albertus Basa, physician to the king of Poland, visited Paracelsus in the city of Basel, he carried him to see a patient whose strength was completely exhausted, and which, in his opinion, it was impossible to restore; but Paracelsus, wishing to make a parade of his skill, administered to him three drops of his laudanum, and invited him to dine with him next day.[147] The invitation was accepted, and the sick man dined next day with his physician.

[147] There were two laudanums of Paracelsus; one was _red oxide of mercury_, the other consisted of the following substances: Chloride of antimony, 1 ounce; hepatic aloes, 1 ounce; rose-water, ½ ounce; saffron, 3 ounces; ambergris, 2 drams. All these well mixed.

Towards the end of the year 1527 a disgraceful dispute into which he entered brought his career, as a professor, to a sudden termination. The canon Cornelius, of Lichtenfels, who had been long a martyr to the gout, employed him as his physician, and promised him one hundred florins if he could cure him. Paracelsus made him take three pills of laudanum, and having thus freed him from pain, demanded the sum agreed upon; but Lichtenfels refused to pay him the whole of it. Paracelsus summoned him before the court, and the magistrate of Basle decided that the canon was bound to pay only the regular price of the medicine administered. Irritated at this decision, our intoxicated professor uttered a most violent invective against the magistrate, who threatened to punish him for his outrageous conduct. His friends advised him to save himself by flight. He took their advice, and thus abdicated his professorship. But, by this time, his celebrity as a teacher had been so completely destroyed by his foolish and immoral conduct, that he had lost all his hearers. In consequence of this state of things, his flight from Basle produced no sensation whatever in that university.

Paracelsus betook himself, in the first place, to Alsace, and sent for his faithful follower, the bookseller, Operinus, together with the whole of his chemical apparatus. In 1528 we find him at Colmar, where he recommenced his ambulating life of a theosophist, which he had led during his youth. His book upon syphilis, known at that time by the name of Morbus Gallicus, was dedicated at Colmar, to the chief magistrate of Colmar, Hieronymus Bonerus.[148] In 1531 he was at Saint-Gallen; in 1535, at Pfeffersbade, and in 1536, at Augsburg, where he dedicated his Chirurgia Magna to Malhausen. At the request of John de Leippa, Marshal of Bohemia, he undertook a journey into Moravia; as that nobleman, having been informed that Paracelsus understood the method of curing the gout radically, was anxious to put himself under his care. Paracelsus lived for a long time at Kroman, and its environs. John de Leippa, instead of receiving any benefit from the medicines administered to him, became daily worse, and at last died. This was the fate also of the lady of Zerotin, in whom the remedies of Paracelsus produced no fewer than twenty-four epileptic fits in one day. Paracelsus, instead of waiting the disgrace with which the death of this lady would have overwhelmed him, announced his intention of going to Vienna, that he might see how they would treat him in that capital.

[148] Opera Paracelsi, iii, 101.

It is said, that from Vienna he went into Hungary; but in 1538, we find him in Villach, where he dedicated his Chronica et Origo Carinthiæ to the states of Carinthia.[149] His book, De Natura Rerum, had been dedicated to Winkelstein, and the dedication is dated also at Villach, in the year 1537.[150] In 1540 he was at Mindelheim, and in 1541, at Strasburg, where he died, in St. Stephen’s hospital, in the forty-eighth year of his age.

[149] Opera Paracelsi, i. 243.

[150] Ibid., ii. 84.

To form an accurate idea of this most extraordinary man, we must attend to his habits, and to the situation in which he was placed. He had acquired such a habit of moving about, that he assures us himself he found it impossible for him to continue for any length of time in one place. He was always surrounded by a number of followers, whom neither his habits of intoxication, nor the foolish and immoral conduct in which he was accustomed to indulge, could induce to forsake him. The most celebrated of these was Operinus, a printer at Basle, on whom Paracelsus lavishes the most excessive praises, in his book De Morbo Gallico. But Operinus loaded his master with obloquy, being provoked at him because he had not made him acquainted with the secret of the philosopher’s stone, as he had promised to do. We must therefore be cautious in believing the stories that he relates to the discredit of his master. We know the names of two others of his followers; Francis, who assures us that Paracelsus was devoted to the transmutation of metals; and George Vetter, who considered him as a magician; as was the opinion also of Operinus. Paracelsus himself, speaks of Dr. Cornelius, whom he calls his secretary, and in honour of whom he wrote several of his libels. Other libels are dedicated to Doctors Peter, Andrew, and Ursinus, to the licentiate Pancrace, and to Mr. Raphael. On this occasion he complains bitterly of the infidelity of his servants, who, he says, had succeeded in stealing from him several of his secrets; and had by this means been enabled to establish their reputation. He accuses equally the barbers and bathers that followed him, and is no less severe upon the physicians of every country through which he travelled.

When we attempt to form an accurate conception of the medical and philosophical opinions of this singular man, we find ourselves beset with almost insurmountable difficulties. His statements are so much at variance with each other, in his different pieces, and so much confusion reigns with respect to the order of publication, that we know not what to fix on as his last and maturest opinions. His style is execrable; filled with new words of his own coining, and of mysticisms either introduced to excite the admiration of the ignorant, or from the fanaticism and credulity of the writer, who was undoubtedly, to a considerable extent, the dupe of his own impostures. That he was in possession of the philosopher’s stone, or of a medicine capable of prolonging life to an indefinite length, as he all along asserted, he could not himself believe; but he had boasted so long and so loudly of his wonderful cures, and of the efficacy of his medicines, that there can be no doubt that he ultimately placed implicit faith in them. The blunders of the transcribers whom he employed to copy his works, may perhaps account for some of the contradictions which they contain. But how can we look for a regular system of opinions from a man who generally dictated his works when in a state of intoxication, and thus laboured under an almost constant deprivation of reason.

His obscurity was partly the effect of design, and no doubt was intended to exalt the notions entertained of his profundity. He uses common words in new significations, without giving any indication of the change which he introduced. Thus _anatomy_, in the writings of Paracelsus, signifies not the dissection of dead animals to determine their structure, but it means the nature, force, and magical designation of a thing. And as, according to the Platonic and Cabalistic theory, every earthly body is formed after the model of a heavenly body, Paracelsus calls _anatomy_ the knowledge of that model, of that ideal, or of that paradigm after which all things are created. He terms the fundamental force of a thing _a star_, and defines alchymy the art of drawing out the stars of metals. The star is the source of all knowledge. When we eat, we introduce into our bodies _the star_, which is then modified, and favours nutrition.

It is probable that many of his obscure and unintelligible expressions are the fruit of ignorance. Thus he uses the term _pagoyus_, instead of _paganus_. He gives the name of _pagoyæ_ to the four _entities_, or causes of diseases, founded on the influence of the stars, to the elementary qualities; to the occult qualities, and to the influence of spirits; because these had been already admitted by the _Pagans_. But the fifth _entity_, or cause of disease, which has God immediately for its author, is _non pagoya_. The _undimia_ of Paracelsus is our _œdema_; only he applies the name to every kind of dropsy. The Latin word _tonitru_, we find is declined by Paracelsus. Thus he says, _lapis tonitrui_. The well-known line of Ovid,

Tollere nodosam nescit medicina podagram,

He travestied into

Nescit tartaream Roades curare podagram.[151]

[151] Opera Paracelsi, i. 328.

_Roades_, he says, means medicines for horses; and if any person wishes a more elegant verse, he may make it for himself.[152] He employs, also, a great number of words to which no meaning whatever can be attached; and to which, in all probability, he himself had affixed none.

[152] “Qui elegantiorem optat, ille eum condat.”--_Ibid._

As is the case with all fanatics, he treated with contempt every kind of knowledge acquired by labour and application; and boasted that his wisdom was communicated to him directly by God Almighty. The theosophist who is worthy of partaking of the divine light, has no occasion for adopting a positive religion, nor of subjecting himself to any kind of religious ceremony. The divine light within, which assimilates him to the Deity, more than compensates for all these vulgar usages, and raises the illuminated votary far above the beggarly elements of external worship. Accordingly, Paracelsus has been accused of treating the public worship of the Deity with contempt. Not satisfied with the plain sense of the book, he attempted to explain in a mystical manner the words and syllables of the Bible. He accused Luther of not going far enough. “Luther,” says he, “is not worthy of untying the strings of my shoes: should I undertake a reformation, I would begin by sending the pope and the reformers themselves to school.” God, says Paracelsus, is the first and most excellent of writers. The Holy Scripture conducts us to all truth, and teaches us all things. But medicine, philosophy, and astronomy, are among the number of things. Therefore, when we want to know what magical medicine is, we must consult the Apocalypse. The Bible, with its paraphrases, is the key to the theory of diseases. It puts it in our power to understand St. John, who, like Daniel, Ezekiel, Moses, &c., was a magician, a cabalist, a diviner. The first duty of a physician is to study the Cabala, without which he must every moment commit a thousand blunders. “Learn,” says he, “the cabalistic art, which includes under it all the others.” “Man invents nothing, the devil invents nothing; it is God alone who unveils to us the light of nature.” “God honoured at first with his illumination the blind pagans, Apollo, Æsculapius, Machaon, Podalirius, and Hippocrates, and imparted to them the genius of medicine; their successors were the sophists.” One would suppose, from this passage, that Paracelsus had read and studied Hippocrates, and that he held him in high estimation. But the commentaries which he has left on some of the aphorisms, show evidently that he did not even understand the Greek physician. “The compassion of God,” says he, “is the only foundation of medical science, and not a knowledge of the great masters, or of the writings which they have left in Greek and Latin.” “God often acts in dreams by the light of nature, and points out to man the manner of curing diseases.” “This knowledge renders all those objects visible which would otherwise escape the sight; and when faith is joined with it, nothing is then impossible to the theosophist, who may transport the ocean to the top of Mount Ætna, and Olympus into the Red Sea.” Paracelsus predicts that by the year 1590 Christian theosophy would be generally spread over the world, and that the Galenical schools would be almost or entirely overthrown.

We find in Paracelsus some traces of the opinions of the Gnostics and Arians, who considered Christ as the first emanation of the Deity. He calls the first man _parens hominis_; and makes all spirits emanate from him. He is the _limbus minor_, or the last creature, into whom enters the great _limbus_, or the seed of all the creatures, the infinite being. All the sciences, and all the arts of man, are derived from this great _limbus_; and he who can sink himself in the little _limbus_, that is to say, in Adam, and who can communicate by faith with Jesus Christ, may invoke all _spirits_. Those who owe their science to this _limbus_, are the best informed; those who derive it from the stars, occupy the last rank; and those who owe it to the light of nature, are intermediate between the preceding. Jesus Christ, in his capacity of _limbus minor_ and first man, being always an emanation of the Divinity; and, consequently, a subordinate personage. These ideas explain to us why Paracelsus passed for an Arian, and was supposed not to believe in the Divinity of Jesus Christ. He was of opinion that the faithful performed miracles, and operated magical cures by their simple confidence in God the Father, and not by their faith in Christ; but he adds, however, that we ought to pray to Jesus, in order to obtain his intercession.

From the preceding attempt to explain the opinions of Paracelsus, it will be evident to the reader that he was both a fanatic and impostor, and that his theory (if such a name can be given to the reveries of a drunkard), consisted in uniting medicine with the doctrines of the Cabala. A few more observations will be necessary to develop his dogmas still further.

Every body, in his opinion, and man in particular, is double, consisting of a material and spiritual substance.[153] The spiritual, which may be called the _sideric_, results from the celestial influences; and we may trace after it a figure capable of producing all kinds of magical effects. When we can act upon the body itself, we act at the same time upon the spiritual form by characters and conjurations.[154] Yet, in another passage, he blames all magical ceremonies, and ascribes them to want of faith. The celestial intelligences impress upon material bodies certain signs, which manifest their influence. The perfection of art consists in understanding the meaning of these signs, and in determining from them the nature, qualities, and essence of a body. Adam, the first man, had a perfect knowledge of the Cabala; he could interpret the signatures of all things. It was this which enabled him to assign to the animals names which suited them best. A man who renounces all sensuality, and is blindly obedient to the will of God, is capable of taking a share in the actions which celestial intelligences perform; and consequently is possessed of the philosopher’s stone. Never does he want any thing; all creatures in earth and in heaven are obedient to him; he can cure all diseases, and prolong his life as long as he pleases; because he possesses the tincture which Adam and the patriarch’s before the flood employed to prolong the term of their existence.[155] Beelzebub, the chief of the demons, is also subject to the power of magic: and who can blame the theosophist for believing in the devil? He ought, however, to take care to prevent this malignant spirit from commanding him. Paracelsus was often wont to say, “If God does not aid me, the devil will help me.”

[153] Archidoxorum, lib. i. Opera Paracelsi, ii. 4.

[154] De longa Vita. Opera Paracelsi, ii. 46.

[155] Archidoxorum, lib. viii. Opera Paracelsi, ii. 29. In this book he gives the method of preparing the elixir of life. It seems to have been nothing else than a solution of _common salt_ in water; for the quintessence of gold, with which this solution was to be mixed, was doubtless an imaginary substance.

Pantheism was one of the principal dogmas of the Cabala; and Paracelsus adopts it in all its grossness. He affirms perpetually that every thing is animated in the universe; that every thing which exists, eats, drinks, and voids excrements: even minerals and liquids take food and void the digested remains of their nourishment.[156] This opinion leads necessarily to the admission of a great number of spiritual substances, intermediate between material and immaterial in every part of the sublunary world, in water, air, earth, and fire; who, as well as man, eat, drink, converse, beget children; but which approach pure spirits in this, that they are more transparent, and infinitely more agile than all other animal bodies. Man possesses a soul, of which these pure spirits are destitute. Hence it happens that these spiritual substances are at once body and spirit without a soul. When they die (for like the human race they are subject to death), no soul remains. Like us they are exposed to diseases. Their names vary according to the places that they occupy. When they inhabit the air, they are called _sylphs_; when the water, _nymphs_; when the earth, _pigmies_; when the fire, _salamanders_.[157] The inhabitants of the waters are also called _undinæ_, and those of the fire _vulcani_. The sylphs approach nearest to our nature, as they live in the air like us. The sylphs, nymphs, and pigmies, sometimes obtain permission from God to make themselves visible, to converse with men, to indulge in carnal pleasures, and to produce children. But the salamanders have no relation to man. These spiritual beings are acquainted with the future, and capable of revealing it to man. They appear under the form of _ignes fatui_. We have also the history of the fairies and the giants; and are told how these spiritual beings are the guardians of concealed treasures; and how these sylphs, nymphs, pigmies, and salamanders, may be charmed, and their treasures taken from them.

[156] Modus Pharmacandi. Opera Paracelsi, i. 811.

[157] Liber de Nymphis, Sylphis, Pygmæis, et Salamandris, et de ceteris Spiritibus. Opera Paracelsi, ii. 388. If the reader can understand this singular book, his sagacity will be greater than mine.

This division of man into body and spirit, and of the things of nature into visible and invisible, has in all ages of the world, been adopted by fanatics, because it enabled them to explain the history of ghosts, and a thousand similar prejudices. Hence the distinction between soul and spirit, which is so very ancient; and hence the three following harmonies to which the successors of Paracelsus paid a particular attention:

_Soul_, _Spirit_, _Body_,
_Mercury_, _Sulphur_, _Salt_,
_Water_, _Air_, _Earth_.

The will and the imagination of man acts principally by means of the spirit. Hence the reason of the efficacy of sorcery and magic. The _nævi materni_ are the impressions of these _vice-men_, and Paracelsus calls them _cocomica signa_. The _sideric_ body of man draws to him, by imagination, all that surrounds him, and particularly the stars, on which it acts like a magnet. In this manner, women with child, and during the regular period of monthly evacuation, having a diseased imagination, are not only capable of poisoning a mirror by their breath, but of injuring the infants in their wombs, and even also of poisoning the moon. But it seems needless to continue this disagreeable detail of the absurd and ridiculous opinions which Paracelsus has consigned to us in his different tracts.

The Physiology of Paracelsus (if such a name can be applied to his reveries) is nothing else than an application of the laws of the Cabala to the explanation of the functions of the body. There exists, he assures us, an intimate connexion between the sun and the heart, the moon and the brain, Jupiter and the liver, Saturn and the spleen, Mercury and the lungs, Mars and the bile, Venus and the kidneys. In another part of his works, he informs us that the sun acts on the umbilicus and the middle parts of the abdomen, the moon on the spine, Mercury on the bowels, Venus on the organs of generation, Mars on the face, Jupiter on the head, and Saturn on the extremities. The pulse is nothing else than the measure of the temperature of the body, according to the space of the six places which are in relation to the planets. Two pulses under the sole of the feet belong to Saturn and Jupiter, two at the elbow to Mars and Venus, two in the temples to the moon and mercury. The pulse of the sun is found under the heart. The _macrocosm_ has also seven pulses, which are the revolutions of the seven planets, and the irregularity or intermittence of these pulses, is represented by the eclipses. The moon and Saturn are charged in the macrocosm with thickening the water, which causes it to congeal. In like manner the moon of the microcosm, that is to say the brain, coagulates the blood. Hence _melancholy persons_, whom Paracelsus calls _lunatics_, have a thick blood. We ought not to say of a man that he has such and such a complexion; but that it is Mars, Venus, &c., so that a physician ought to know the planets of the microcosm, the arctic and antarctic pole, the meridian, the zodiac, the east and the west, before trying to explain the functions or cure the diseases.[158] This knowledge is acquired by a continual comparison of the macrocosm with the microcosm. What must have been the state of medicine at the time when Paracelsus wrote, when the propagator of such opinions could be reckoned one of the greatest of its reformers?

[158] Paragrani Alterius, tract. ii. Opera Paracelsi, i. 235. The reader who has the curiosity to consult this tract, will find abundance of similar stuff, which I did not think worth translating.

The system of Galen had for its principal basis the doctrine of the four elements, _fire_, _air_, _water_, and _earth_. Paracelsus neglected these elements, and multiplied the substances of the disease itself. He admits, strictly speaking, three or four elements; namely, the _star_, the _root_, the _element_, the _sperm_, which he distinguishes by the name of the _true seed_. All these elements were originally confounded together in the _chaos_ or _yliados_. The _star_ is the active force which gives form to matter. The _stars_ are reasonable beings addicted to sodomy and adultery, like other creatures. Each of them draws at pleasure out of the _chaos_, the plant and the metal to which it has an affinity, and gives a _sideric_ form to their _root_. There are two kinds of _seed_; the _sperm_ is the vehicle of the true seed. It is engendered by speculation, by imagination, by the power of the _star_. The occult, invisible, _sideric_ body produces the _true seed_, and the Adamic man secretes only the visible envelope of it. Putrefaction cannot give birth to a new body: the seed must pre-exist, and it is developed during putrefaction by the power of the stars. The generation of animals is produced by the concourse of the infinite number of seeds which detach themselves from all parts of the body. Thus the seed of the nose reproduces a nose, that of the eye the eye, and so on.

With respect to the elements themselves, Paracelsus admits occasionally their influence on the functions of the body, and the theory of diseases; but he deduces the faculties which they possess from the _stars_. It was he that first shook the doctrine of the four elements, originally contrived by Empedocles. Alchymy had introduced another set of elements, and the alchymists maintained that salt, sulphur, and mercury, were the true elements of things. Paracelsus endeavoured to reconcile these chemical elements with his cabalistic ideas, and to show more clearly their utility in the theory of medicine. He invented a _sideric salt_, which can only be perceived by the exquisite senses of a theosophist, elevated by the abnegation of all gross sensuality to a level with pure and spiritual demons. This _salt_ is the cause of the consistence of bodies, and it is it which gives them the faculty of being reproduced from their ashes.

Paracelsus imagined also a _sideric sulphur_, which being vivified by the influence of the stars, gives bodies the property of growing, and of being combustible. He admits also a _sideric mercury_, the foundation of fluidity and volatilization. The concourse of these three substances forms the body. In different parts of his works, Paracelsus says, that the _elements_ are composed of these three principles. In plants he calls the salt _balsam_, the sulphur _resin_ and the mercury _gotaronium_. In other passages he opposes the assertion of the Galenists, that _fire_ is _dry_ and _hot_, _air cold_ and _moist_, _earth dry_ and _cold_, _water moist_ and _cold_. Each of these elements, he says, is capable of admitting all qualities, so that in reality there exists a _dry water_, a _cold fire_, &c.

I must not omit another remarkable physiological doctrine of Paracelsus, namely, that there exists in the stomach a demon called _Archæus_, who presides over the chemical operations which take place in it, separating the poisonous from the nutritive part of food, and furnishing the alimentary substances with the tincture, in consequence of which they become capable of being assimilated. This _ruler of the stomach_, who changes bread into blood, is the type of the physician, who ought to keep up a good understanding with him, and lend him his assistance. To produce a change in the humours ought never to be the object of the true physician, he should endeavour to concentrate all his operations on the stomach and the ruler who reigns in it. This Archæus to whom the name of _Nature_ may also be given, produces all the changes by his own power. It is he alone who cures diseases. He has a _head_ and _hands_, and is nothing else than the _spirit of life_, the _sideric body_ of man, and no other spirit besides exists in the body. Each part of the body has also a peculiar stomach in which the secretions are elaborated.

There are, he informs us, five different causes of diseases. The first is the _ens astrorum_. The constellations do not immediately induce diseases, but they alter and infect the air. This is what, properly speaking constitutes the _entity of the stars_. Some constellations _sulphurize_ the atmosphere, others communicate to it _arsenical_, _saline_, or _mercurial_ qualities. The arsenical astral entities injure the blood, the mercurial the head, the saline the bones and the vessels. Orpiment occasions tumours and dropsies, and the _bitter stars_ induce fever.

The second morbific cause is the _ens veneni_, which proceeds from alimentary substances: when the archeus is languid putrefaction ensues, either _localiter_ or _emuncturaliter_. This last takes place when those evacuations, which ought to be expelled by the nose, the intestines, or the bladder, are retained in the body. Dissolved mercury escapes through the pores of the skin, white sulphur by the nose, arsenic by the ears, sulphur diluted with water by the eyes, salt in solution by the urine, and sulphur deliquesced by the intestines.

The third morbific cause of disease is the _ens naturale_; but Paracelsus subjects to the ens astrorum the principles which the schools are in the habit of arranging among the number of natural causes. The _ens spirituale_ forms the fourth species and the _ens deale_ or _Christian entity_ the fifth. This last class comprehends all the immediate effects of divine predestination.

It would lead us too far if I were to point out the strange methods which he takes to discover the cause of diseases. But his doctrine concerning _tartar_ is too important, and does our fanatic too much credit to be omitted. It is without doubt the most useful of all the innovations which he introduced. _Tartar_ according to him, is the principle of all the maladies proceeding from the thickening of the humours, the rigidity of the solids, or the accumulation of earthy matter. Paracelsus thought the term _stone_ not suitable to indicate that matter, because it applies only to one species of it. Frequently the principle proceeds from mucilage, and mucilage is tartar. He calls this principle _tartar_ (_tartarus_) because it burns like hellfire, and occasions the most dreadful diseases. As _tartar_ (_bitartrate of potash_) is deposited at the bottom of the wine-cask, in the same way _tartar_ in the living body is deposited on the surface of the teeth. It is deposited on the internal parts of the body when the archæus acts with too great impetuosity and in an irregular manner, and when it separates the nutritive principle with too much impetuosity. Then the saline spirit unites itself to it and coagulates the earthy principle, which is always present, but often in the state of _materia prima_ without being coagulated.

In this manner tartar, in the state of _materia prima_, may be transmitted from father to son. But it is not hereditary and transmittable when it has already assumed the form of gout, of renal calculus, or of obstruction. The saline spirit which gives it its form, and causes its coagulation, is seldom pure and free from mixture; usually it contains alum, vitriol, or common salt; and this mixture contributes also to modify the tartarous diseases. The tartar may be likewise distinguished according as it comes from the blood itself, or from foreign matters accumulated in the humours. The great number of calculi which have been found in every part of the body, and the obstructions, confirm the generality of this morbific cause, to which are due most of the diseases of the liver. When the tartarous matter is increased by certain articles of food, renal calculi are engendered, a calculous paroxysm is induced, and violent pain is occasioned. It acts as an emetic, and may even give occasion to death, when the saline spirit becomes corrosive; and when the tartar coagulated by it becomes too irritating.

Tartar, then, is always an excrementitious substance, which in many cases results from the too great activity of the digestive forces. It may make its appearance in all parts of the body, from the irregularity and the activity, too energetic or too indolent, of the archeus; and then it occasions particular accidents relative to each of the functions. Paracelsus enumerates a great number of diseases of the organs, which may be explained by that one cause; and affirms, that the profession of medicine would be infinitely more useful, if medical men would endeavour to discover the tartar before they tried to explain the affections.

Paracelsus points out, also, the means by which we can distinguish the presence of tartar in urine. For this it is necessary, not merely to inspect the urine, but to subject it to a chemical analysis. He declaims violently against the ordinary ouroscopy. He divides urine into internal and external; the internal comes from the blood, and the external announces the nature of the food and drink which has been employed. To the sediment of urine he gives the new name of _alcola_, and admits three species of it, namely, _hypostasis_, _divulsio_, and _sedimen_. The first is connected with the stomach, the second with the liver, and the third with the kidneys; and tartar predominates in all the three.

The Cabala constantly directs Paracelsus in his therapeutics and materia medica. As all terrestrial things have their image in the region of the stars, and as diseases depend also on the influence of the stars, we have nothing more to do, in order to obtain a certain cure for these diseases, than to discover, by means of the Cabala, the harmony of the constellations. _Gold_ is a specific against all diseases of the _heart_, because, in the mystic scale, it is in harmony with that viscus. The _liquor of the moon_ and crystal cure the diseases of the _brain_. The liquor _alkahest_ and _cheiri_ are efficacious against those of the _liver_. When we employ vegetable substances, we must consider their harmony with the constellations, and their magical harmony with the parts of the body and the diseases, each star drawing, by a sort of magical virtue, the plant for which it has an affinity, and imparting to it its activity. So that plants are a kind of sublunary stars. To discover the virtues of plants, we must study their anatomy and cheiromancy; for the leaves are their hands, and the lines observable on them enable us to appreciate the virtues which they possess. Thus the anatomy of the _chelidonium_ shows us that it is a remedy for jaundice. These are the celebrated _signatures_ by means of which we deduce the virtues of vegetables, and the medicines of analogy which they present in relation to their form. Medicines, like women, are known by the forms which they affect. He who calls in question this principle, accuses the Divinity of falsehood, the infinite wisdom of whom has contrived these external characters to bring the study of them more upon a level with the weakness of the human understanding. On the corolla of the euphrasia there is a black dot; from this we may conclude that it furnishes an excellent remedy against all diseases of the eye. The lizard has the colour of malignant ulcers, and of the carbuncle; this points out the efficacy which that animal possesses as a remedy.

These signatures were exceedingly convenient for the fanatics, since they saved them the trouble of studying the medical virtues of plants, but enabled them to decide the subject _à priori_. Paracelsus acted very considerately, when he ascribed these virtues principally to the stars, and affirmed that the observation of favourable constellations is an indispensable condition in the employment of these medicines. “The remedies are subjected to the will of the stars, and directed by them; you ought therefore to wait till heaven is favourable, before ordering a medicine.”

Paracelsus considered all the effects of plants as specifics, and the use of them as secrets. The same notions explain the eulogy which he bestowed on the _elixir of long life_, and upon all the means which he employed to prolong the term of existence. He believed that these methods, which contained the _materia prima_, served to repair the constant waste of that matter in the human body. He was acquainted, he says, with four of these arcana, to which he applied the mystic terms, _mercury of life_, _philosopher’s stone_, &c. The _polygonum persicaria_ was an infallible specific against all the effects of magic. The method of using it is, to apply it to the suffering part, and then to bury it in the earth. It draws out the malignant spirits like a magnet, and it is buried to prevent these malignant spirits from making their escape.

The reformation of Paracelsus had the great advantage of representing _chemistry_ as an indispensable art in the preparation of medicines. The disgusting decoctions and useless syrups gave place to _tinctures_, _essences_, and _extracts_. Paracelsus says, expressly, that the true use of chemistry is to prepare medicines, and not to make gold. He takes that opportunity of declaiming against cooks and innkeepers, who drown medicines in soup, and thus destroy all their properties. He blames medical men for prescribing simples, or mixtures of simples, and affirms that the object should always be to extract the quintessence of each substance; and he describes at length the method of extracting this quintessence. But he was very little scrupulous about the substances from which this quintessence was to be extracted. The heart of a hare, the bones of a hare, the bone of the heart of a stag, mother-of-pearl, coral, and various other bodies may, he says, be used indiscriminately to furnish a quintessence capable of curing some of the most grievous diseases.

Paracelsus combats with peculiar energy the method of cure employed by the disciples of Galen, directed solely against the predominating humours, and the elementary qualities. He blames them for attempting to correct the action of their medicines, by the addition of useless ingredients. Fire and chemistry, he affirmed, are the sole correctives. It was Paracelsus that first introduced _tin_ as a remedy for worms, though his mode of employing it was not good.

I have been thus particular in pointing out the philosophical and medical opinions of Paracelsus, because they were productive of such important consequences, by setting medical men free from the slavish deference which they had been accustomed to pay to the dogmas of Galen and Avicenna. But it was the high rank to which he raised chemistry, by making a knowledge of it indispensable to all medical men; and by insisting that the great importance of chemistry did not consist in the formation of gold, but in the preparation of medicines, that rendered the era of Paracelsus so important in the history of chemistry; for after his time the art of chemistry was cultivated by medical men in general--it became a necessary part of their education, and began to be taught in colleges and medical schools. The object of chemistry came to be, not to discover the philosopher’s stone, but to prepare medicines; and a great number of new medicines, both from the mineral and vegetable kingdom--some of more, some of less, consequence, soon issued from the laboratories of the chemical physicians.

There can be little doubt that many chemical preparations were either first introduced into medicine by Paracelsus, or at least were first openly prescribed by him: though from the nature of his writings, and the secrecy in which he endeavoured to keep his most valuable remedies, it is not easy to point out what these remedies were. Mercury is said to have been employed in medicine by Basil Valentine; but it was Paracelsus who first used it openly as a cure for the venereal disease, and who drew general attention to it by his encomiums on its medical virtues, and by the eclat of the cures which he performed by means of it, after all the Galenical prescriptions of the schools had been tried in vain.

He ascertained that alum contains, united to an acid, not a metallic oxide, but an earth. He mentions metallic arsenic; but there is some reason for believing that this metal was known to Geber and the Arabian physicians. Zinc is mentioned by him, and likewise bismuth, as substances not truly metallic, but approaching to metals in their properties: for malleability and ductility were considered by him as essential to the metals.[159] I cannot be sure of any other chemical fact which appears in Paracelsus, and which was not known before his time. The use of sal ammoniac in subliming several metallic calces, was familiar to him, but it had long ago been explained by Geber. It is clear also that Geber was acquainted with aqua regia, and that he employed it to dissolve gold. Paracelsus’s reputation as a chemist, therefore, depends not upon any discoveries which he actually made, but upon the great importance which he attached to the knowledge of it, and to his making an acquaintance with chemistry an indispensable requisite of a medical education.