conversation was artfully turned to the discussion of elementary beings. The alchymist readily avowed his belief in them; and that there had been instances of their attending upon philosophers, and administering to their wishes. He related many miracles said to have been performed by Apollonius Thyaneus, through the aid of spirits or demons; insomuch that he was set up by the heathens in opposition to the Messiah; and was even regarded with reverence by many Christians. The familiars eagerly demanded whether he believed Apollonius to be a true and worthy philosopher. The unaffected piety of the alchymist protected him even in the midst of his simplicity; for he condemned Apollonius as a sorcerer and an impostor. No art could draw from him an admission that he had ever employed or invoked spiritual agencies in the prosecution of his pursuits, though he believed himself to have been frequently impeded by their invisible interference.
The inquisitors were sorely vexed at not being able to inveigle him into a confession of a criminal nature; they attributed their failure to craft, to obstinacy, to every cause but the right one, namely, that the harmless visionary had nothing guilty to confess. They had abundant proof of a secret nature against him; but it was the practice of the inquisition to endeavour to procure confession from the prisoners. An auto da fé was at hand; the worthy fathers were eager for his conviction, for they were always anxious to have a good number of culprits condemned to the stake, to grace these solemn triumphs. He was at length brought to a final examination.
The chamber of trial was spacious and gloomy. At one end was a huge crucifix, the standard of the inquisition. A long table extended through the centre of the room, at which sat the inquisitors and their secretary; at the other end, a stool was placed for the prisoner.
He was brought in, according to custom, bareheaded and bare-legged. He was enfeebled by confinement and affliction; by constantly brooding over the unknown fate of his child, and the disastrous interruption of his experiments. He sat bowed down and listless; his head sunk upon his breast; his whole appearance that of one “past hope, abandoned, and by himself given over.”
The accusation alleged against him was now brought forward in a specific form; he was called upon by name, Felix de Vasquez, formerly of Castile, to answer to the charges of necromancy and demonology. He was told that the charges were amply substantiated; and was asked whether he was ready, by full confession, to throw himself upon the well-known mercy of the holy inquisition.
The philosopher testified some slight surprise at the nature of the accusation, but simply replied, “I am innocent.”
“What proof have you to give of your innocence?”
“It rather remains for you to prove your charges,” said the old man. “I am a stranger and a sojourner in the land, and know no one out of the doors of my dwelling. I can give nothing in my vindication but the word of a nobleman and a Castilian.”
The inquisitor shook his head, and went on to repeat the various inquiries that had before been made as to his mode of life and pursuits. The poor alchymist was too feeble and too weary at heart to make any but brief replies. He requested that some man of science might examine his laboratory, and all his books and papers, by which it would be made abundantly evident that he was merely engaged in the study of alchymy.
To this the inquisitor observed, that alchymy had become a mere covert for secret and deadly sins. That the practisers of it were apt to scruple at no means to satisfy their inordinate greediness of gold. Some had been known to use spells and impious ceremonies; to conjure the aid of evil spirits; nay, even to sell their souls to the enemy of mankind, so that they might riot in boundless wealth while living.
The poor alchymist had heard all patiently, or, at least, passively. He had disdained to vindicate his name otherwise than by his word; he had smiled at the accusations of sorcery, when applied merely to himself; but when the sublime art, which had been the study and passion of his life, was assailed, he could no longer listen in silence. His head gradually rose from his bosom; a hectic colour came in faint streaks to his cheek; played about there, disappeared, returned, and at length kindled into a burning glow. The clammy dampness dried from his forehead; his eyes, which had nearly been extinguished, lighted up again, and burned with their wonted and visionary fires. He entered into a vindication of his favourite art. His voice at first was feeble and broken; but it gathered strength as he proceeded, until it rolled in a deep and sonorous volume. He gradually rose from his seat, as he rose with his subject; he threw back the scanty black mantle which had hitherto wrapped his limbs; the very uncouthness of his form and looks gave an impressive effect to what he uttered; it was as though a corpse had become suddenly animated.
He repelled with scorn the aspersions cast upon alchymy by the ignorant and vulgar. He affirmed it to be the mother of all art and science, citing the opinions of Paracelsus, Sandivogius, Raymond Lully, and others, in support of his assertions. He maintained that it was pure and innocent and honourable both in its purposes and means. What were its objects? The perpetuation of life and youth, and the production of gold. “The elixir vitae,” said he, “is no charmed potion, but merely a concentration of those elements of vitality which nature has scattered through her works. The philosopher’s stone, or tincture, or powder, as it is variously called, is no necromantic talisman, but consists simply of those particles which gold contains within itself for its reproduction; for gold, like other things, has its seed within itself, though bound up with inconceivable firmness, from the vigour of innate fixed salts and sulphurs. In seeking to discover the elixir of life, then,” continued he, “we seek only to apply some of nature’s own specifics against the disease and decay to which our bodies are subjected; and what else does the physician, when he tasks his art, and uses subtle compounds and cunning distillations, to revive our languishing powers, and avert the stroke of death for a season?
“In seeking to multiply the precious metals, also, we seek but to germinate and multiply, by natural means, a particular species of nature’s productions; and what else does the husbandman, who consults times and seasons, and, by what might be deemed a natural magic, from the mere scattering of his hand, covers a whole plain with golden vegetation? The mysteries of our art, it is true, are deeply and darkly hidden; but it requires so much the more innocence and purity of thought, to penetrate unto them. No, father! the true alchymist must be pure in mind and body; he must be temperate, patient, chaste, watchful, meek, humble, devout. ‘My son,’ says Hermes Trismegestes, the great master of our art, ‘my son, I recommend you above all things to fear God.’ And indeed it is only by devout castigation of the senses, and purification of the soul that the alchymist is enabled to enter into the sacred chambers of truth. ‘Labour, pray, and read,’ is the motto of our science. As De Nuysment well observes, ‘These high and singular favours are granted unto none, save only unto the sons of God, (that is to say, the virtuous and devout,) who, under his paternal benediction, have obtained the opening of the same, by the helping hand of the queen of arts, divine Philosophy.’ Indeed, so sacred has the nature of this knowledge been considered, that we are told it has four times been expressly communicated by God to man, having made a part of that cabalistical wisdom which was revealed to Adam to console him for the loss of Paradise; and to Moses in the bush, and to Solomon in a dream, and to Esdras by the angel.
“So far from demons and malign spirits being the friends and abettors of the alchymist, they are the continual foes with which he has to contend. It is their constant endeavour to shut up the avenues to those truths which would enable him to rise above the abject state into which he has fallen, and return to that excellence which was his original birthright. For what would be the effect of this length of days, and this abundant wealth, but to enable the possessor to go on from art to art, from science to science, with energies unimpaired by sickness, uninterrupted by death? For this have sages and philosophers shut themselves up in cells and solitudes; buried themselves in caves and dens of the earth; turning from the joys of life, and the pleasance of the world; enduring scorn, poverty, persecution. For this was Raymond Lully stoned to death in Mauritania. For this did the immortal Pietro D’Abano suffer persecution at Padua, and, when he
