and in the darkest night receives a light from the stars and retains it. The angels and intelligences are attracted by a horrible emptiness, and attend the astrolasms for ever. He hath in him a thick fire, by which he captivates the thin genii. That you may know the Rosicrusian philosophy, endeavour to know God himself, the worker of all things; now I will demonstrate in what thing, of what thing, and by what thing, is the medicine or multiplier of metals to be made. It is even in the nature, of the nature, and by the nature, of metals; for it is a principle of all philosophy that Nature cannot be bettered but in her own nature. Common gold and silver are dead, and except they be renewed by art, that is, except their seeds, which are naturally included in them, be projected into their natural earth, by which means they are mortified and revived, like as the grain of wheat that is dead." This is somewhat worse than what Mr. Burke denominated a gipsy jargon.

The powder of transmutation, the grand means of projection, was to be got at by the following process, in which it was typified as the Green Lion: "In the Green Lion's bed the sun and moon are born, they are married, and beget a king; the king feeds on the lion's blood, which is the king's father and mother, who are, at the same time, his brother and sister. I fear I betray the secret, which I promised my master to conceal in dark speech from every one who does not know how to rule the philosopher's fire." One would imagine, in the present day, that there was very little fear of being accused of too rashly divulging the important secret by such explanations. Our ancestors must have had a much greater talent than we have for finding out enigmas,

if they were able to elicit a meaning from these mystical, or rather nonsensical, sentences.

Roger Bacon was the first English alchemist. He was born in 1214. Popular belief attributed to him the contrivance of a machine to rise in the air, and convey a chariot more speedily than by horses; and also the art of putting statues in motion, and drawing articulate sounds from brazen heads. From this it appears, that he had made considerable progress in the formation of automata. There can be no doubt that he discovered the mode of making gunpowder; in his works the secret may be found, veiled under an anagram. The discovery has, however, on doubtful authority, been ascribed to Berthold Schwartz, a German Benedictine friar, who lived about the middle of the fourteenth century. In an old print, the merit

of the invention is ascribed to the devil, who is represented as prompting the friar's operations, and enjoying their success.

Can we be surprised, that in an age of ignorance, the wonderful doings of Bacon obtained for him the name of a magician, and the friars of his own order refused to admit his works into their library, as though he was a man who ought to be proscribed by society? His persecution increased till 1278, when he was imprisoned, and obliged to own that he repented of the pains he had taken in the arts and sciences; and he was at last constrained to abandon the house of his order.

The credulity and avarice of princes often caused them to arrest alchemists, and, by means of the torture, endeavour to force them to multiply gold, or furnish the powder of projection, that it might be ready for use at any time; but it was generally found that, like poetical composition, perfect freedom of thought and action were necessary to so desirable an end.

There is an edict of Henry VI. king of England, in letters patent to lords, nobles, doctors, professors, and priests, to engage them in the pursuit of the philosopher's stone, especially the priests, who having power (says the pious king) to convert bread and wine into the body and blood of Christ, may well convert an impure into a perfect metal.

Even Pope John XXII., the father of the church, was weak enough to become an adept; he worked at the practice of hermetic philosophy in Avignon, and at his death were found eighteen millions of florins in gold, and seven millions in jewels and sacred vases. Notwithstanding his writing a treatise on alchemy, and making transmutations, yet such was the mischief arising in his times from the knavery of pretended alchemists, that he issued a bull, condemning all traders in this science as impostors.

Pope Sixtus V. had a true idea of the real value of this science; for, when one presented to him a book on alchemy, his holiness gave the author an empty purse, emblematic of the vanity of the study.

In the fifteenth century this science was applied to medical uses, and the preparations of mercury, antimony, and other metals, were used with the happiest success. The unexpected success which attended the first exhibition of chemical preparations awakened a new hope in the minds of the alchemists, which was no less than the discovery of a universal medicine, an elixir vitæ, for conferring immortality and perpetual youth and health. Paracelsus and Van Helmont entertained these visionary speculations; and the hopes of possessing a universal solvent long haunted the imaginations of writers on chemistry.

Paracelsus was born in 1494; he practised physic in Basle, and the following circumstance induced him to leave it. A canon was in extreme sickness, and the physicians forsook him, as incurable: Paracelsus saw him, and promised to restore him to health. The canon expressed himself gratefully, as one who would feel the obligation, and make him a suitable recompense. Two pills performed the cure; which was no sooner effected, than the canon undervalued it, and contended against the claim of the doctor: he had been cured too soon. The magistrates were applied to, and they awarded Paracelsus a very moderate fee, proportioned to his short attendance; so, in disgust, he quitted the city, and declared that he would leave the inhabitants of Basle to the eternal destruction which they deserved. He then retired to Strasburg, and thence into Hungary, where he took to drinking; he died in great poverty, at Saltzburg, in 1541. Oporinus, who served him as his pupil,

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said, he often saw him in great want borrowing money of carmen and porters, and the next day he would repay them double from a fund that could not be discovered. His proper name was, Philip Aureolus Theophrastus Paracelsus Bombastus, of Hohenheim; and his disciples add, "Prince of Physicians, Philosopher of Fire, the Trismegistus of Switzerland, Reformer of Alchemistical Philosophy, Nature's faithful Secretary, Master of the Elixir of Life, and Philosopher's Stone, Great Monarch of Chemical Secrets."

The ingenious Mr. Evelyn, both a sensible and learned man, seems to have been unwilling to deny the truth of what had so often been asserted to him; in his entertaining "Diary," he says, " June 4th, 1705, the season very dry and hot; I went to see Dr. Dickenson, the famous chymist; we had a long conversation about the philosopher's elixir, which he believed attainable, and himself had seen it performed, by one who went under the name of Mundanus, who sometimes came among the adepts, but was unknown as to his country or abode. The doctor has written a treatise in Latin, full of astonishing relations; he is a very learned man, formerly of St. John's, Oxford, where he practised physic."

Being in Paris, Mr. Evelyn visited Marc Antonio, an ingenious enameller, who told him two or three stories of men who had the great arcanum, and who had successfully made projection before him several times. "This," says Evelyn, who obviously hesitated between doubt and belief, "Antonio asserted with great obtestation; nor know I what to think of it, there are so many impostors, and people who love to tell strange stories, as this artist did; who had been a great rover, and spake ten different languages."