of his art, the Bohemian, indignant at what appeared to him the bungling exhibitions of his brother-artist, came forward, and reproached him with the unskilfulness of his performances. The two professors presently fell into warm debate. Ziito, provoked at the insolence of his rival, made no more ado but swallowed him whole before the multitude, attired as he was, all but his shoes, which he objected to because they were dirty. He then retired for a short while to a closet, and presently returned, leading the magician along with him.
Having thus disposed of his rival, Ziito proceeded to exhibit the wonders of his art. He shewed himself first in his proper shape, and then in those of different persons successively, with countenances and a stature totally dissimilar to his own; at one time splendidly attired in robes of purple and silk, and then in the twinkling of an eye in coarse linen and a clownish coat of frieze. He would proceed along the field with a smooth and undulating motion without changing the posture of a limb, for all the world as if he were carried along in a ship. He would keep pace with the king’s chariot, in a car drawn by barn-door fowls. He also amused the king’s guests as they sat at table, by causing, when they stretched out their hands to the different dishes, sometimes their hands to turn into the cloven feet of an ox, and at other times into the hoofs of a horse. He would clap on them the antlers of a deer, so that, when they put their heads out at window to see some sight that was going by, they could by no means draw them back again; while he in the mean time feasted on the savoury cates that had been spread before them, at his leisure.
At one time he pretended to be in want of money, and to task his wits to devise the means to procure it. On such an occasion he took up a handful of grains of corn, and presently gave them the form and appearance of thirty hogs well fatted for the market. He drove these hogs to the residence of one Michael, a rich dealer, but who was remarked for being penurious and thrifty in his bargains. He offered them to Michael for whatever price he should judge reasonable. The bargain was presently struck, Ziito at the same time warning the purchaser, that he should on no account drive them to the river to drink. Michael however paid no attention to this advice; and the hogs no sooner arrived at the river, than they turned into grains of corn as before. The dealer, greatly enraged at this trick, sought high and low for the seller that he might be revenged on him. At length he found him in a vintner’s shop seemingly in a gloomy and absent frame of mind, reposing himself, with his legs stretched out on a form. The dealer called out to him, but he seemed not to hear. Finally he seized Ziito by one foot, plucking at it with all his might. The foot came away with the leg and thigh; and Ziito screamed out, apparently in great agony. He seized Michael by the nape of the neck, and dragged him before a judge. Here the two set up their separate complaints, Michael for the fraud that had been committed on him, and Ziito for the irreparable injury he had suffered in his person. From this adventure came the proverb, frequent in the days of the historian, speaking of a person who had made an improvident bargain, “He has made just such a purchase as Michael did with his hogs.”
Transmutation of Metals.
Among the different pursuits, which engaged the curiosity of active minds in these unenlightened ages, was that of the transmutation of the more ordinary metals into gold and silver. This art, though not properly of necromantic nature, was however elevated by its professors, by means of an imaginary connection between it and astrology, and even between it and an intercourse with invisible spirits. They believed, that their investigations could not be successfully prosecuted but under favourable aspects of the planets, and that it was even indispensible to them to obtain supernatural aid.
In proportion as the pursuit of transmutation, and the search after the elixir of immortality grew into vogue, the adepts became desirous of investing them with the venerable garb of antiquity. They endeavoured to carry up the study to the time of Solomon; and there were not wanting some who imputed it to the first father of mankind. They were desirous to track its footsteps in Ancient Egypt; and they found a mythological representation of it in the expedition of Jason after the golden fleece, and in the cauldron by which Medea restored the father of Jason to his original youth. 178 But, as has already been said, the first unquestionable mention of the subject is to be referred to the time of Dioclesian. 179 From that period traces of the studies of the alchemists from time to time regularly discover themselves.
The study of chemistry and its supposed invaluable results was assiduously cultivated by Geber and the Arabians.
Artephius.
Artephius is one of the earliest names that occur among the students who sought the philosopher’s stone. Of him extraordinary things are told. He lived about the year 1130, and wrote a book of the Art of Prolonging Human Life, in which he professes to have already attained the age of one thousand and twenty-five years. 180 He must by this account have been born about one hundred years after our Saviour. He professed to have visited the infernal regions, and there to have seen Tantalus seated on a throne of gold. He is also said by some to be the same person, whose life has been written by Philostratus under the name of Apollonius of Tyana. 181 He wrote a book on the philosopher’s stone, which was published in Latin and French at Paris in the year 1612.
Raymond Lulli.
Among the European students of these interesting secrets a foremost place is to be assigned to Raymond Lulli and Arnold of Villeneuve.
Lulli was undoubtedly a man endowed in a very eminent degree with the powers of intellect. He was a native of the island of Majorca, and was born in the year 1234. He is said to have passed his early years in profligacy and dissipation, but to have been reclaimed by the accident of falling in love with a young woman afflicted with a cancer. This circumstance induced him to apply himself intently to the study of chemistry and medicine, with a view to discover a cure for her complaint, in which he succeeded. He afterwards entered into the community of Franciscan friars.
Edward the First was one of the most extraordinary princes that ever sat on a throne. He revived the study of the Roman civil law with such success as to have merited the title of the English Justinian. He was no less distinguished as the patron of arts and letters. He invited to England Guido dalla Colonna, the author of the Troy Book, and Raymond Lulli. This latter was believed in his time to have prosecuted his studies with such success as to have discovered the elixir vitae, by means of which he could keep off the assaults of old age, at least for centuries, and the philosopher’s stone. He is affirmed by these means to have supplied to Edward the First six millions of money, to enable him to carry on war against the Turks.
But he was not only indefatigable in the pursuit of natural science. He was also seized with an invincible desire to convert the Mahometans to the Christian faith. For this purpose he entered earnestly upon the study of the Oriental languages. He endeavoured to prevail on different princes of Europe to concur in his plan, and to erect colleges for the purpose, but without success. He at length set out alone upon his enterprise, but met with small encouragement. He penetrated into Africa and Asia. He made few converts, and was with difficulty suffered to depart, under a solemn injunction that he should not return. But Lulli chose to obey God rather than man, and ventured a second time. The Mahometans became exasperated with his obstinacy, and are said to have stoned him to death at the age of eighty years. His body was however transported to his native place; and miracles are reported to have been worked at his tomb. 182
Raymond Lulli is beside famous for what he was pleased to style his Great Art. The ordinary accounts however that are given of this art assume a style of burlesque, rather than of philosophy. He is said to have boasted that by means of it
