[26] There was an awful mysteriousness in the original Druid sacrifice. Descanting upon the human sacrifices of various countries, Mr. Bryant informs us, that among the nations of Canaan,thevictimswere chosen in a peculiar manner; their own children, and whatsoever was nearest and dearest to them, were thought the most worthy offerings to their gods! The Carthagenians, who were a colony from Tyre, carried with them the religion of their mother country and instituted the same worship in the parts where they were seated. Parents offered up their own children as dearest to themselves, and therefore the more acceptable to the deity: they sacrificed "the fruit of their body for the sin of their soul," The Druids, no doubt, were actuated with the same views.
[27] There is no sort of doubt thatBaalandFirewere principal objects of the ceremonies and adoration of the Druids. The principal season of these, and of their feasts in honour of Baal, was new year's day, when the sun began visibly to return towards us; the custom is not yet at an end, the country people still burning out the old year and welcoming in the new by fires lighted on the top of hills, and other high places. The next season was the month of May, when the fruits of the earth began, in the Eastern countries, to be gathered, and the first fruits of them consecrated to Baal, or to theSun, whose benign influence had ripened them; and one is almost persuaded that the dance round the May pole, in that month, is a faint image of the rites observed on such occasions. The next great festival was on the 21st of June, when the sun, being in Cancer, first appears to go backwards and leave us. On this occasion the Baalim used to call the people together, and to light fires on high places, and to cause their sons, and their daughters, and their cattle to pass through the fire, calling upon Baal to bless them, and not forsake them.
[28] In Devonshire and Cornwall it is still considered ominous if a hare crosses a person on the road.
[29] SeeCarew's Survey of Cornwall, p. 22. Mr. Carew had a stone-ring of this kind in his possession, and the person who gave it to him avowed, that "he himself saw a part of the stick sticking in it,"—but "Penes authorem sit fides," says Mr. Carew.
[30] The same superstition still exists in Devonshire.
[31] See account of Druidism in Polewhele's Historical Views of Devonshire, vol. 1.
AESCULAPIAN MYSTERIES, &C.
Apollo is said to have been one of the most gentle, and at the same time, as may be inferred from his numerous issue, one of the most gallant of the heathen deities. The first and most noted of his sons was Aesculapius, whom he had by the nymph Coronis. Some say that Apollo, on account of her infidelity, shot his mother when big with child with him; but repenting the fact, saved the infant, and gave him to Chiron to be instructed in physic.[32] Others report, that as King Phlegyas, her father was carrying her with him into Peloponnesus, her pains surprised her on the confines of Epidauria where, to conceal her shame, she exposed the infant on a mountain. Thetruth, however is, that this Aesculapius was a poor infant cast away, a dropt child, laid in a wood near Epidaurus, by his unnatural parents, who were afterwards ashamed to own him; he was shortly afterwards found by some huntsmen, who, seeing a lighted flame or glory surrounding his head, looked upon it as a prognostic of the child's future glory. The infant was delivered by them to a nurse named Trigo, but the poets say he was suckled by a goat. He studied physic under Chiron the centaur, by whose care he made such progress in the medical art, as gained him so high a reputation that he was even reported to have raised the dead. His first cures were wrought upon Ascles, King of Epidaurus, and Aunes, King of Daunia, which last was troubled with sore eyes. In short, his success was so great, that Pluto, seeing the number of his ghosts daily decrease, complained to Jupiter, who killed him with his thunderbolts. Such was his proficiency in medical skill, that he was generally esteemed the god of physic.
In the city of Tetrapolis, which belonged to the Ionians, Aesculapius had a temple full of rare cures, dedicated to him by those who ascribed their recovery to him; and its walls were covered and hung with memorials of the miracles he had performed.
Cicero reckons up three of the names of Aesculapius. The first the son of Apollo, worshipped in Arcadia, who invented the probe and bandages for wounds; the second the brother of Mercury, killed by lightning; and the third the son of Arsippus Arsione, who first taught the art of tooth-drawing and purging. Others make Aesculapius an Egyptian, King of Memphis, antecedent by a thousand years to the Aesculapius of the Greeks. The Romans numbered him among the Dii Adcititii, of such as were raised to heaven by their merit, as Hercules, Castor and Pollux. The Greeks received their knowledge of Aesculapius from the Phoenicians and Egyptians. His chief temples were at Pergamus, Smyrna, and Trica, a city of Ionia, and the isle of Coos, or Cos; in which all votive tablets were hung up,[33] shewing the diseases cured by his assistance: but his most famous shrine was at Epidaurus, where every five years in the spring, solemn games were instituted to him nine days after the Isthmian games at Corinth.
It was by accident that the Romans became acquainted with Aesculapius. A plague happened in Italy, the oracle was consulted, and the reply was that they should fetch the god Esculapius from Epidaurus. An embassy was appointed of ten senators, at the head of whom was Q. Ogulnius. These deputies, on their arrival, visiting the temple of the god, a huge serpent came from under the altar, and crossing the city, went directly to their ship, and lay down in the cabin of Ogulnius;[34] upon which they set sail immediately, and arriving in the Tiber, the serpent quitted the ship, and retired to a little island opposite to the city, where a temple was erected to the god, and the pestilence ceased.
The animals sacrificed to Aesculapius were the goat; some say on account of his having been nursed by this animal; others because this creature is unhealthy, as labouring under a perpetual fever. The dog and the cock were sacrificed to him, on account of their fidelity and vigilance; the raven was also devoted to him for its forecast, and being skilled in divination. Authors are not agreed as to his being the inventor of physic, some affirming he perfected that part only which relates to the regimen of the sick.
The origin of this fable is as follows:—the public sign or symbol exposed by the Egyptians in their assemblies, to warn the people to mark the depth of the inundation of the Nile, in order to regulate their ploughing accordingly, was the figure of a man with a dog's head, carrying a pole with serpents twisted round it, to which they gave the name of Anubis,[35] Thaaut,[36] and Aesculapius.[37] In process of time, they made use of this representation for a real king, who by the study of physic, sought the preservation of his subjects. Thus the dog and the serpents became the characteristics of Aesculapius amongst the Romans and Greeks, who were entirely strangers to the original meaning of these hieroglyphics.
Aesculapius was represented as an old man, with a long beard, crowned with a branch of bay tree; in his hands was a staff full of knots, about which a serpent had twisted itself: at his feet stood an owl or a dog—characteristics of the qualities of a good physician, who must be as cunning as a serpent, as vigilant as a dog, as cunning and experienced as an old bashaw, to handle a thing so difficult as physic. At Epidaurus his statue was of gold and ivory,[38] seated on a throne of the same materials, with a long beard, having a knotty stick in one hand, the other entwined with a serpent, and a dog lying at his feet. The Phliasians depicted him as beardless, and the Romans crowned him with a laurel, to denote his descent from Apollo. The knots in his staff signify the difficulties that occur in the study of medicine. He had by his wife Epione two sons, Machaon and Podalirius, both skilled in surgery, and who are mentioned by Homer as having been present at the siege of Troy, and who were very serviceable to the Greeks. He had also two daughters, called Hygiaea and Jaso.
[32] Ovid, who relates the story of Coronis in his fanciful way, tells us that Corvus, or the raven, who discovered her armour, had by Apollo, his feathers changed fromblacktowhite.
[33] From these tablets, or votive inscriptions, Hippocrates is said to have collected his aphorisms.
[34] The Romans who sent for Aesculapius from Epidaurus, when their city was troubled with the plague, say, that the serpent that was worshipped there for him followed the ambassadors of its own accord to the ship that transported it to Rome, where it was placed in a temple built in the isle called Tiberina. In this temple the sick people were wont to lie, and when they found themselves no better, they reviled Aesculapius: so impatiently ungrateful and peevish were often the afflicted, that they made no scruple to reproach the very god who administered to their maladies.
[35] From Hannobeach, which, in the Phoenician language, signifies thebarker, orwarner, Anubis.
[36] This word signifies the dog.
[37] FromAeish, man, andcaleph, dog, comesAescaleph, the man-dog, or Aesculapius.
[38] This image was the work of Thrasymedes, the son of Arignotus, a native of Paros.
It would be almost an endless task to enter into a detail of all the inferior deities of the Greeks and Romans; our object being to refer to such only as preside over the health of the human race, every part and parcel of whom had their presiding genius.—During pregnancy, the tutelar powers were the god Pelumnus,[39] and the goddesses Intercedonia,[40] and Deverra.[41] The import of these words seems to point out the necessity of warmth and cleanliness to ladies in this condition.
Besides the superior goddesses Jemo-Lucien, Diana Hythia, and Latona, who all presided at the birth, there were the goddesses Egeria,[42] Prosa,[43] and Manageneta,[44] who with the Dii Nixii,[45] had all the care of women in labour.
To children, Janus performed the office of door-keeper or midwife; and in this quality was assisted by the goddess Opis or Ops;[46] Cuma rocked the cradle, while Carmenta sung their destiny; Levana lifted them up from the ground;[47] and Vegetanus took care of them when they cried; Rumina[48] watched them while they suckled; Polina furnished them with drink; and Edura with food or nourishment; Osslago knit their bones; and Carna[49] strengthened their constitutions. Nudina[50] was the goddess of children's purification; Stilinus or Statanus instructed them to walk, and kept them from falling; Fabulina learnt them to prattle; the goddess Paventia preserved them from frights;[51] and Camaena taught them to sing.
Nor was the infant, when grown to riper years, left without his protectors; Juventas was the god of youth; Agenoria excited men to action; and the goddesses Stimula and Strenua inspired courage and vivacity; Horta[52] inspired the fame or love of glory; and Sentra gave them the sentiments of probity and justice; Quies was the goddesses of repose or ease,[53] and Indolena, or laziness, was deified by the name of Murcia;[54] Vacua protected the idle; Adeona and Abeona, secured people in going abroad and returning;[55] and Vibilia, if they wandered, was so kind as to put them in the right way; Fessonia refreshed the weary and fatigued; and Meditrina healed the sickly;[56] Vitula was the goddess of mirth and frolic;[57] Volupia the goddess who bestowed pleasure;[58] Orbona was addressed, that parents might not love their offspring; Pellonia averted mischief and danger; and Numeria taught people to cast and keep accounts; Angerona cured the anguish or sorrow of the mind;[59] Haeres Martia secured heirs the estates they expected; and Stata or Statua Mater, secured the forum or market place from fire; even the thieves had a protectress in Laverna;[60] Averruncus prevented sudden misfortunes; and Conius was always disposed to give good advice to such as wanted it; Volumnus inspired men with a disposition to do well; and Honorus raised them to preferment and honours.
Nor was the marriage state without its peculiar defenders. Five deities were esteemed so necessary, that no marriages were solemnized without asking their favours; these were Jupiter-Perfectus, or the Adult, Juno, Venus, Suadela,[61] and Diana. Jugatinus tied the nuptial knot; Domiducus ushered the bride home; Domitius took care to keep her there, and prevent her gadding abroad; Maturna preserved the conjugal union entire; Virginensis[62] loosed the bridle zone or girdle; Viriplaca was a propitious goddess, ready to reconcile the married couple in case of any accidental difference. Matuta was the patroness of matrons, no maid being suffered to enter her temple. The married was always held to be the only honourable state for woman, during the times of pagan antiquity. The goddess Vacuna,[63] is mentioned by Horace (Lib. 1. Epist. X. 49.) as having her temple at Rome; the rustics celebrated her festival in December, after the harvest was got in (Ovid. Fast. Lib. XI).
The ancients assigned the particular parts of the body to particular deities; the head was sacred to Jupiter; the breast to Neptune; the waist to Mars; the forehead to Genius; the eye-brows to Juno, the eyes to Cupid; the ears to Memory; the right hand to Fides or Veritas; the back to Pluto; the knees to Misericordia or mercy; the legs to Mercury; the feet to Thetis; and the fingers to Minerva.[64]
The goddess who presided over funerals was Libitina,[65] whose temple at Rome, the undertakers furnished with all the necessaries for the interment of the poor or rich; all dead bodies were carried through the Porto Libitina; and the Rationes Libitinae mentioned by Suetonius, very nearly answer to our bills of mortality.
[39] Either frompilum, a pestle; or frompello, to drive away; because he procured a safe delivery.
[40] She taught the art of cutting wood with a hatchet to make fires.
[41] The inventress of brooms.
[42] From casting out the birth.
[43] Aulus Gellius.
[44] Aelian.
[45] Fromerritor, to struggle. See Ausonius, Idyll 12.
[46] Some make her the same with Rhea or Vesta.
[47] Among the Romans the midwife always laid the child on the ground, and the father or somebody appointed, lifted it up; hence the expression oftollere liberos, to educate children.
[48] This goddess had a temple at Rome, and her offerings were milk.
[49] On the Kalends of June, sacrifices were offered to Carna, of bacon and bean flour cakes; whence they were called Fabariae.
[50] Boys were named always on the ninth day after the birth, and girls on the eighth.
[51] From Pavorema vertendo.
[52] She had a temple at Home which always stood open.
[53] She had a temple without the walls.
[54] Murcia had her temple on Mount Aventine.
[55] Fromabeo, to go away; andadeo, to come.
[56] The festival of this goddess was in September, when the Romans drank new wine mixed with old, by way of physic.
[57] Fromvitulo, to leap or advance.
[58] Fromvoluptas, pleasure.
[59] In a great murrain which destroyed their cattle, the Romans invoked this goddess, and she removed the plague.
[60] The image was a head without a body. Horace mentions her (Lib. 1. Epist. XVI. 60). She had a temple without the walls, which gave the name to the Porta Lavernalis.
[61] The goddess of eloquence, or persuasion, who had always a great hand in the success of courtship.
[62] She was also called Cinxia Juno.
[63] She was an old Sabine deity. Some make her the same with Ceres; but Varro imagines her to be the goddess of victory.
[64] From this distribution arose, perhaps, the scheme of our modern astrologers, who assign the different parts of the body to the different constellations, or signs of Zodiac: as the head to Aries, the neck to Taurus, the shoulders to Gemini, the heart to Cancer, the breast to Leo, and so on. The pretended issues of astrology have been always inseparable from stellar influence, and the zodiac has ever been the fruitful source of its solemn delusions.
[65] Some confound this goddess with Proserpine, others with Venus.
The study of astrology, so flattering to human curiosity got into favour with mankind at a very early period,—especially with the weak and ignorant. The first account, of it we meet with is in Chaldea; and at Rome it was known by the name of the "Babylonish calculation," against which Horace very wisely cautioned his readers.[66] It was doubtless the first method of divination, and probably prepared the mind of man for all the various methods since employed of searching into futurity; a brief view therefore of the rise of this pretended science cannot he improper in this place, especially as the history of these absurdities is the best method of confuting them. Others have ascribed the invention of this deception to the Arabs;—be this as it may, Judicial Astrology[67] has been too much used by the priests and physicians of all nations to encrease their own power and emolument. They maintain that the heavens are one great book, in which God has written the history of the world; and in which every man may read his own fortune and the transactions of his time. In this department of astrology (judicial) we meet with all the idle conceits about the horary reign of planets, thedoctrine of horoscopes, the distribution of the houses, the calculation of nativities, fortunes, lucky and unluckyhours, and other ominous fatalities. They assert that it had its rise from the same hands as astronomy itself;—that while the ancient Assyrians, whose serene unclouded sky favoured their celestial, observations, were intent on tracing the paths and periods of the heavenly bodies, they discovered a constant settled relation or analogy between them and things below; hence they were led to conclude these to be the fates or destinies (Parcae) so much talked of, which preside at our birth, and dispose of our future state.
The Egyptians, who derived their astrological superstitions from the Chaldeans, becoming ignorant of the astronomical hieroglyphics, by degrees looked upon the names of the signs as expressing certain powers with which they were invested, and as indications of their several offices. The sun, on account of its splendour and enlivening influence, was imagined to be the great mover of nature; the moon held the second rank of powers, and each sign and constellation a certain share in the government of the world. The ram, (Aries [symbol: Aries]) had a strong influence over the young of the flocks and herds; the balance, (Libra [symbol: Libra]) could inspire nothing but inclinations to good order and justice; and the scorpion, (Scorpio [symbol: Scorpio]) to excite only evil dispositions. In short, each sign produced the good or evil intimated by its name.
Thus, if a child happened to be born at the instant when the first star of the ram rose above the horizon, (when, in order to give this nonsense the air of a science, the star was supposed to have its greatest influence,) he would be rich in cattle; and he who should enter the world under the crab, would meet with nothing but disappointments, and all his affairs go backwards and downwards. The people were to be happy whose king entered the world under the sign Libra; but completely wretched if he should light under the horrid sign scorpion. Persons born under capricorn ([symbol: Capricorn]) especially if the sun at the same time ascended the horizon, were sure to meet with success, and rise upwards like the wild goat and the sun which then ascends for six months together. The lion, (Leo [symbol: Leo]) was to produce heroes; and the virgin (Virgo [symbol: Virgo]) with her ear of corn to inspire chastity, and to unite virtue with abundance. Could anything he more extravagant and ridiculous!
The case was exactly the same with respect to the planets, whose influence is only founded on the wild supposition of their being the habitations of the pretended deities, whose names they bear, and the fabulous characters the poets have given them. Thus, to Saturn, [symbol: Saturn], they gave languid and even destructive influences, for no other reason but because they had been pleased to make this planet the residence of Saturn, who was painted with grey hairs and a scythe. To Jupiter [symbol: Jupiter] they gave the power of bestowing crowns and distributing long life, wealth, and grandeur, merely because it bears the name of the father of life. Mars [symbol: Mars] was supposed to inspire a strong inclination for war, because it was believed to be the residence of the god of war. Venus [symbol: Venus] had the power of rendering men voluptuous and fond of pleasure, because they had been pleased to give it the name of one who by some was thought to be the mother of pleasure. Mercury [symbol: Mercury], though almost always invisible, would never have been thought to superintend the property of states, and the affairs of wit and commerce, had not men, without the least reason, given it the name of one who was supposed to be the inventor of civil polity.
According to Astrologers, the power of the ascending planet is greatly increased by that of an ascending sign; then the benign influences are all united, and fall together on the head of all the happy infants who at that moment enter the world; yet can anything be more contrary to experience, which shews us, that the characters and events produced by persons born under the same aspect of the stars, are so far from being alike, that they are directly opposite.
"What completes the ridicule," says the Abbé La Pluche, to whom we are obliged for these judicious observations, "is, that what astronomers call the first degree of the ram, the balance, or of sagitarius, is no longer the first sign, which gives fruitfulness to the flocks, inspires men with a love of justice, or forms the hero. It has been found that all the celestial signs have, by degrees, receded from the vernal equinox, and drawn back to the East: notwithstanding this, the point of the zodiac that cuts the equator is still called the first degree of the ram, though the first star of the ram be thirty degrees beyond it, and all the other signs in the same proportion. When, therefore, any one is said to be born under the first degree of the ram, it was in reality one of the degrees of pisces that then came above the horizon: and when another is said to be born with a royal soul and heroic disposition, because at his birth the planet Jupiter ascended the horizon, in conjunction with the first star of sagitary, Jupiter was indeed at that time in conjunction with a star thirty degrees eastward of sagitary, and in good truth it was the pernicious scorpion that presided at the birth of this happy, this incomparable child." And so it would, as Shakspeare says, "if my mother's cat had kittened. This," says our sagacious bard, "is the excellent foppery of the world, that when we are sick in fortune, (after the surfeit of our own behaviour) we make guilt of our disasters, the sun, the moon, and the stars; as if we were villains by necessity; fools, by heavenly compulsion; knaves, thieves, and treachers, (traitors) by spherical predominance; drunkards, liars, and adulterers, by an enforced obedience of planetary influence; and all that we are evil in by a divine thrusting on; an admirable evasion of a whoremaster to lay his goatish tricks to the charge of a star! My father compounded with my mother under the dragon's tail; and my nativity was underUrsa major; so that it follows I am rough and treacherous.—Tut! I should have been that I am, had the maidenliest star in the firmament twinkled at my bastardizing." Thus it is evident, that astrology is built upon no principles, that it is founded on fables, and on influences void of reality. Yet absurd as it is, and even was, it obtained credit; and the more it spread, the greater injury was done to the cause of virtue. Instead of the exercise of prudence and wise precautions, it substituted superstitious forms and childish practices; it enervated the courage of the brave by apprehensions grounded on puns, and encouraged the wicked, by making them lay to the charge of a planet those evils which only proceeded from their own depravity.
But not content with such absurdities, which destroyed the very idea of liberty, they asserted that these stars, which had not the least connection with mankind, governed all the parts of the human body, and ridiculously affirmed that the ram presided over the head, the bull over the gullet, the twins over the breast, the scorpion over the entrails, the fishes over the feet, etc. The juggles of astrology have been admirably ridiculed by Butler in the following lines:
Some by the nose with fumes trepan 'em,As Dunstan did the devil's grannam;Others, with characters and words,Catch 'em, as men in nets do birds;And some with symbols, signs, and tricks,Engrav'd in planetary nicks,With their own influence will fetch 'emDown from their orbs, arrest and catch 'em;Make 'em depose and answer toAll questions, ere they let them go.Bombastus kept a devil's birdShut in the pummel of his sword,And taught him all the cunning pranksOf past and future mountebanks.Hudibras, part ii. canto 3.
By means of the zodiac, astrologers pretended to account for the various disorders of the body, which were supposed to be in a good or had disposition, according to the different aspects[68] of these signs. To mention only one instance, they pretended that great caution ought to be used in taking medicine under Taurus, or the bull; because, as this animal chews his cud, the person would not be able to keep it in his stomach.
Each hour of the day had also its presiding star. The number seven, as being that of the planets, became of mighty consequence. The seven days in the week,—a period of time handed down by tradition, happened to correspond with the number of the planets: and therefore they gave the name of a planet to each day; and from thence some days in the week were considered more fortunate or unlucky than the rest; and hence seven times seven, called the climacterical period of hours, days, or years, were thought extremely dangerous, and to have a surprising effect on private persons, the fortunes of princes, and the government of states. Thus the mind of man became distressed by imaginary evils, and the approach of these moments, in themselves as harmless as the rest of their lives, has by the strength of the imagination, brought on the most fatal effects.
Nay, the influence of the planets were extended to the bowels of the earth, where they were supposed to produce metals. From hence it appears that when superstition and folly are once on foot, there is no setting hounds to their progress. Gold, as a matter of course, must be the production of the sun, and the conformity in point of colour, brightness, and value, was a sensible proof of it. By the same mode of reasoning, the moon produced all the silver, to which it was related by colour; Mars, all the iron, which ought to be the favourite metal of the god of war. Venus presided over copper, which she might be well supposed to produce, since it was found in abundance in the isle of Cyprus, the supposed favourite residence of this goddess. In the same strain, the other planets presided over the other metals. The languid Saturn domineered over the lead mines, and Mercury, on account of his activity, had the superintendency of quicksilver; while it was the province of Jupiter to preside over tin, as this was the only metal left him, it would appear, a kind of "Hobson's choice."
This will explain the manner in which the metals obtained the names of the planets; and from this opinion, that each planet engendered its own peculiar metal, they at length formed an idea that, as one planet was more powerful than another, the metal produced by the weakest was converted into another by the predominating influence of a stronger orb.
Lead, though really a metal, and as perfect in its kind as any of the rest, was considered only half a metal, which, in consequence of the languid influences of old Saturn, was left imperfect; and, therefore, under the auspices of Jupiter, it was converted into tin; under that of Venus, into copper: and at last into gold, under some particular aspects of the sun. From hence, at length, arose the extravagant opinion of the alchymists, who, with amazing sagacity, endeavoured to find out means for hastening these changes or transmutations, which, as they conceived, the planets performed too slowly. The world, however, became at length convinced that the art of the alchymist was as ineffectual as the influences of the planets, which, in a long succession of ages, had never been known to change a mine of lead to that of tin or any other metal.[69]
The first author we are acquainted with who talks of making gold by the transmutation of one metal, by means of an alcahest[70] into another, is Zozimus the Pomopolite, who lived about the commencement of the fifth century, and who has a treatise express upon it, called, "The divine art of making gold and silver," in manuscript, and is, as formerly, in the library of the King of France.
As regards the universal medicine, said to depend on alchemical research, we discover no earlier or plainer traces than in this author, and in Aeneas Gazeus, another Greek writer, towards the close of the same century;[71] nor among the physicians and materialists, from Moses to Geber the Arab,[72] who is supposed to have lived in the seventh century. In that author's work, entitled the "Philosopher's stone," mention is made of medicine that cures all leprous diseases. This passage, some authors suppose, to have given the first hint of the matter, though Geber himself, perhaps, meant no such thing; for, by attending to the Arabic style and diction of this author, which abounds in allegory, it is highly probable that by man he means gold, and by leprous, or other diseases, the other metals, which, with relation to gold, are all impure.
The origin and antiquity of alchymy have been much controverted. If any credit may be placed on legend and tradition, it must be as old as the flood—nay, Adam himself is represented to have been an alchymist. A great part, not only of the heathen mythology, but of the Jewish Scriptures, are supposed to refer to it. Thus, Suidas[73] will have the fable of the philosopher's stone to be alluded to in the fable of the Argonauts; and others find it in the book of Moses, as well as in other remote places. But, if the era of the art be examined by the test of history, it will lose much of its fancied antiquity. The manner in which Suidas accounts for the total silence of alchymy among the old writers is, that Dioclesian procured all the books of the ancient Egyptians to be burnt; and that it was in these the great mysteries of chemistry were contained.[74] Kercher asserts, that the theory of the philosopher's stone is delivered at large in the table of Hermes, and the ancient Egyptians were not ignorant of the art, but declined to prosecute it.
[66]
——— nec Babylonios Tentaris numeros.—Lib, 1. ad XI.
That is, consult not the tables of planetary calculations used by astrologers of Babylonish origin.
[67] This conjectural science is divided into natural and judicial. The first is confined to the study of exploring natural effects, as change of weather, winds and storms—hurricanes, thunder, floods, earthquakes, and the like. In this sense it is admitted to be a part of natural philosophy. It was under this view that Mr. Good, Mr. Boyle, and Dr. Mead pleaded for its use. The first endeavours to account for the diversity of seasons from the situations, habitudes, and motions of the planets; and to explain an infinity of phenomena by the contemplation of the stars. The honourable Mr. Boyle admitted, that all physical bodies are influenced by the heavenly bodies; and the doctor's opinion, in his treatise concerning the power of the sun and moon, etc. is in favour of the doctrine. But these predictions and influence are ridiculed, and entirely exploded by the most esteemed modern philosophers, of which the reader may have a learned specimen in Rohault's Tract. Physic. pt. II. c 27.
[68] By aspect is to be understood an angle formed by the rays of two planets meeting on the earth, able to execute some natural power or influence.
[69] Those who wish to read a curious monument of the follies of the alchymists, may consult the diary of Elias Ashmole, who is rather the historian of this vain science, than an adept. It may amuse literary leisure to turn over his quarto volume, in which he has collected the works of several English alchymists, to which he has subjoined his commentary. It affords curious specimens of Rosicrucian mysteries; and he relates stories, which vie for the miraculous, with the wildest fancies of Arabian invention.
[70] Alcahest, in chemistry, (an obsolete term,) means a most pure and universal menstruum or dissolvent, with which some chemists have pretended to resolve all bodies into their first elements, and perform other extraordinary and unaccountable operations.
[71] In this writer we find the following passage: "Such as are skilled in the ways of nature, can take; silver and tin, and changing their nature, can turn them into gold." He also tells us that he was "wont to call himself agold-melterand achemist."
[72] The principal Authors on alchymy are Geber, the Arab, Friar Bacon, Sully, John and Isaac Hallendus, Basil Valentine, Paracelsus, Van Zuchter, and Sendirogius.
[73] Corringius calls this statement in question, and asks how Suidas, who lived but five hundred yours between them, should know what happened eight hundred years before him? To which Borrichius the Dane, answers, that he had learnt it of Eudemus, Helladius, Zozimus, Pamphilius, and others, as Suidas himself relates.
[74] It does not appear that the Egyptians transmuted gold; they had ways of separating it from all kinds of bodies, from the very mud of the Nile, and stones of all kinds: but, adds Kercher, these secrets were never written down, or made public, but confined to the royal family, and handed down traditionally from father to son.
Having so far explained the fragile basis on which human knowledge may be said to have depended, during the obscurity and barbarity of the middle ages, when the progress of true knowledge was obstructed by the most absurd fancies, and puerile conceits: when conjectures, caprices, and dreams supplied the place of the most useful sciences, and of the most important truths, the subsequent illustrative reflections may serve as a guide to direct the attention of the reader to other delusions, which arose out of the general chaos.
Chemistry, a science so essentially requisite to explain the phenomena of known and unknown substances, was studied chiefly by jugglers and fanatics;—their systems, replete with metaphysical nonsense, and composed of the most crude and heterogeneous materials, served rather to nourish superstition than to establish facts, and illustrate useful truths. Universal remedies, in various forms, met with strenuous advocates and deluded consumers. The path of accurate observation and experiment was forsaken: instead of penetrating into the mysterious recesses of nature, they bewildered themselves in the labyrinth of fanciful speculation; they overstepped the bounds of good sense, modesty, and truth; and the blind led the blind. The prolongation of life too was no longer sought for in a manner agreeable to the dictates of nature; even this interesting branch of human pursuits was rendered subservient to chemistry, or rather to the confused system of alchymy. Original matter was considered as the elementary cause of all beings, by which they expected literally to work miracles, to transmute the base into noble metals, to metamorphose man in his animal state by chemical processes, to render him more durable, and to secure him against early decline and dissolution. Millions of vessels, retorts, and phials, were either exposed to the action of the most violent artificial heat, or to the natural warmth of the sun; or else they were buried in some dunghill or other fetid mass, for the purpose of attracting thisoriginal matter, or obtaining it from putrescible substances.
As the metal called gold always bore the highest value, these crude philosophers concluded, from a ridiculous analogy, that its value with respect to the preservation of health and the cure of diseases, must likewise surpass that of all other remedies. The nugatory art of dissolving it, so as to render it potable, and to prevent it from again being converted into metal, employed a multitude of busy idiots, not only in concealed corners, but in the splendid laboratories of the great. Sovereigns, magistrates, counsellors, and impostors, struck with the common frenzy, entered into friendship and alliance, formed private fraternities, and sometimes proceeded to such a pitch of extravagance, as to involve themselves and their posterity in ruinous debts. The real object of many was, doubtless, to gratify their avarice and desire of aggrandisement: although this sinister motive was concealed under the specious pretext of searching for a remedy that should serve as a tincture of life, both for the healthy and diseased, yet some among these whimsical mortals were actuated by more honourable motives, zealous only for the interest of truth, and the well-being of their fellow creatures.
The common people, in some countries, particularly Italy, Germany, and France often denied themselves the common necessaries of life, to save as much as would purchase a few drops of the tincture of gold, which was offered for sale by some superstitious or fraudulent chemist: and so thoroughly persuaded were they of the efficacy of this remedy, that it afforded them in every instance the most confident and only hope of recovery. These beneficial effects were positively promised, but were looked for in vain. All subduing death would not submit to be bribed with gold, and disease refused to hold any intercourse with that powerful deity, who presides over the industry and commerce of all nations.
As, however, these diversified and almost numberless experiments were frequently productive of useful inventions in arts and manufactures; and, as many chemical remedies of real value were thereby accidentally discovered, great and almost general attention to those bold projectors was constantly kept alive and excited. Indeed, we are indebted to their curious observations, or rather perhaps to chance, for several valuable medicines, the excellence of which cannot be disputed, but which, nevertheless, require more precaution in their use and application, and more perspicuity and diligence in investigating their nature and properties than the original preparers of such articles were able or willing to afford. All their endeavours to prolong life, by artificial means, could not be attended with beneficial effects; and the application of the remedies thus contrived, must necessarily, in many cases, have proved detrimental to the health of the patient.
In proof of this assertion, it will be sufficient to give a slight sketch of the different views and opinions of the gold-makers, Rosicrucians, manufacturers of astralian salts, drops of life, and tinctures of gold, hunters after the philosopher's stone, and other equally absurd chimera.
Some of these extravagant enthusiasts fancied that life resembled a flame, from which the body derived warmth, spirit, and animation. They endeavoured to cherish and increase the flame, and supplied the body with materials to feed it, as we pour oil into a burning lamp. Others imagined they had discovered something invisible and incorporeal in the air, that important medium which supports the life of man. They pretended to catch, refine, reduce, and materialize this indefinable something, so that it might be swallowed in the form of powders, and drops; that, by its penetrating powers, it might insinuate itself into the whole animal frame, invigorate, and consequently qualify it for a longer duration.
Others again were foolish enough to indulge a notion that they could divest themselves of the properties of matter during this life; that in this manner they might be defended against the gradual approaches of dissolution, to which every animal body is subject: and that thus fortified, without quitting their terrestrial tabernacle, they could associate at pleasure with the inhabitants of the spiritual world. The sacred volume itself was interpreted and commented upon by alchymists, with a view to render it subservient to their intended designs. Indisputable historical facts, recorded in this invaluable book, were treated by them as hieroglyphical symbols of chemical processes: and the fundamental truths of the christian religion were applied, in a wanton and blasphemous manner, to the purposes of making gold, and distilling the elixir of life.
The world of spirits was also invaded, and summoned, as it were, to contribute to the prolongation of human life. Spirits were supposed to have the dominion of air, fire, earth, and water; they were divided into distinct classes, and particular services ascribed to each. The malevolent spirits were opposed and counteracted by various means of prevention: the good and tutelary were obliged to submit to n sort of gentle, involuntary servitude. From invisible beings were expected and demanded visible means of assistance—riches, health, friends, and long life. Thus the poor spirits were profanely maltreated, nay, sometimes severely punished, and even miserably flogged in effigy, when they betrayed symptoms of disaffection, or want of implicit fealty.
As men had thus, in their weakness and folly, forsaken the bounds of this terrestrial sphere, it will easily be believed, that, with the help of an exuberant imagination, they would make a transition to the higher regions—to the celestial bodies and the stars to which, indeed, they ascribed no less a power than that of deciding the destinies of men, and which, consequently, must have had a considerable share in shortening or prolonging the duration of human life—every nation or kingdom was subjected to the dominion of its particular planet the time of whose government was determined; and a number of ascendant powers were fictitiously contrived, with a view to reduce, under its influence, every thing which was produced and born under its administration. The professors of astrology appeared as the confidents of these invisible rulers, and the interpreters of their will; they were well versed in the art of giving a respectable appearance to this usurped dignity. Provided they could but ascertain the hour and minute of a person's birth, they confidently took upon themselves to predict his mental capacities, future vicissitudes of life, and the diseases he would be visited with, together with the circumstances, the day and hour of his death.[75]
Not only the common people, but persons of the highest rank and stations, nay, even men the most distinguished for their rank and abilities, did homage to those "gods of their idolatry," and lived in continual dread of their occult powers. With anxious countenance and attentive ears, they listened to the cantrip effusions of these pretended oracles, which prognosticated the bright or gloomy days of futurity. Even physicians were solicitous to qualify themselves for appointments no less lucrative than respectable:—they forgot, over the dazzling hoards of Mammon, that they are peculiarly and professedly the pupils of nature.—The curious student in the universities found everywhere public lecturers, who undertook to instruct him in the profound arts of divination, chiromancy, and thecabala.
Among other instances, the following anecdote is related of the noted Thurneisen, who, in the seventeenth century, was invested, at Berlin, with the respectable offices of printer to the court, bookseller, almanack-maker, astrologer, chemist, and first physician. Messengers daily arrived from the most respectable houses in Germany, Poland, Hungary, Denmark, and even from England, for the purpose of consulting him respecting the future fortunes[76] of their new-born infants, acquainting him with the hour of the nativity, and soliciting his advice and directions as to their management. Many volumes of this singular correspondence are still preserved in the royal library at Berlin. The business of this fortunate adept increased so rapidly, that he found it necessary to employ a number of subaltern assistants, who, together with their master, realized considerable fortunes. He died in high reputation and favour with his superstitious contemporaries.
The famous Melancthon was a believer in judicial astrology, and an interpreter of dreams. Richelieu and Mazarin were so superstitious as to employ and pension Morin, another pretender to astrology, who cast the nativities of these two able politicians. Nor was Tacitus himself, who generally appears superior to superstition, untainted with this folly, as may be seen from his twenty-second chapter of the sixth book of his Annals.
In the time of the civil wars, astrology was in high repute. The royalists and the rebels had their astrologers as well as their soldiers; and the predictions of the former had a great influence over the latter. When Charles the first was imprisoned, Lilly, the famous astrologer, was consulted for the hour that should favour his escape; and in Burnet's History of his own Times, there is a story which strongly proves how much Charles II was bigotted to judicial astrology, a man, though a king, whose mind was by no means unenlightened. The most respectable characters of the age, Sir William Dugdale, Elias Ashmole,[77] Dr. Grew, and others, were members of the astrological club. Congreve's character of Foresight, in Love for Love, was then no uncommon person, though the humour, now, is scarcely intelligible. Dryden cast the nativities of his sons; and what is remarkable, his prediction relating to his son Charles, was accomplished. The incident being of so late a date, one might hope that it would have been cleared up; but, if it be a fact, it must be allowed that it forms a rational exultation for its irrational adepts. Astrologers were frequently, as may easily be understood, put to their wit's end when their predictions did not come to pass. Great winds were foretold, by one of the craft, about the year 1586. No unusual storms, however, happened. Bodin, to save the reputation of the art, applied it as a figure to some revolutions in the state, of which there were instances enough at that time.
At the commencement of the 18th century, theIlluminati, a sect of astrologers, had excited considerable sensation on the continent. Blending philosophy with enthusiasm, and uniting to a knowledge of every chemical process a profound acquaintance with astronomy, their influence over the superstitious feelings of the people was prodigious; and in many instances the infatuation was attended with fatal consequences. We shall relate the following, as nearer home than many now before us.
On the summit of St. Vincent's rocks, in the neighbourhood of Clifton, looking on the Avon, as it rolls its lazy courses towards the Bristol Channel, stands an edifice, known by the name of "Cooke's Folly." It consists of a single round tower, and appears at a distance rather as the remnant of some extensive building, than a complete and perfect edifice, as it now exists. It was built more than two centuries ago, by a man named Maurice Cooke; not, indeed, as a strong hold from the arms of a mortal enemy, but as a refuge from the evils of destiny. He was the proprietor of extensive estates in the neighbourhood; and while his lady was pregnant with her first child, as she was one evening walking in their domains, she encountered a strange looking gipsey, who, pestering her for alms, received but a small sum. The man turned over the coin in his hand, and implored a larger gift. "That," said the lady, "will buy you food for the present."
"Lady," said the gipsey, "it is not food for the wretched body that I require; the herbs of the field, and the waters of the ditch, are good enough for that. I asked your alms for higher purposes. Do not distrust me, if my bearing be prouder than my garments; do not doubt the strength of my sunken eye, when I tell you that I can read the skies as they relate to the fate of men. Not more familiar is his hornbook to the scholar, than are the heavens to my knowledge."
"What, thou art an astrologer?"—"Aye, lady! my fathers were so before me, even in the times when our people had a home amidst the pyramids of the mighty—in the times when you are told the mightier prophets of the Israelites put the soothsayers of Egypt to confusion; idle tales! but if true, all reckless now. Judah's scattered sons are now desolate as ourselves; but they bend and bow to the laws and ways of other land—we remain in the stern stedfastness of our own."
"If then," returned the lady, "I give thee more money, how will it be applied?"
"That is not a courteous question, but I will answer it. The most cunning craftsman cannot work without his tools, and some of mine are broken, which I seek to repair: another crown will be enough."
The lady put the required sum into his hand, and at the same time intimated a desire to have a specimen of his art.
"Oh! to what purpose should that be? why, why seek to know the course of futurity? destiny runs on in a sweeping and resistless tide. Enquire not what rocks await your bark: the knowledge cannot avail you, for caution is useless against stern necessity."—"Truly, you are not likely to get rich by your trade, if you thus deter customers."—"It is not for wealth I labour: I am alone on the earth, and have none to love. I will not mix with the world lest I should learn to hate. This present is nothing to me. It is in communion with the spirits who have lived in the times that are past, and with the stars—those historians of the times to come—that I feel aught of joy. Fools sometimes demand the exertions of my powers, and sometimes I gratify their childish curiosity." —"Notwithstanding I lie under the imputation of folly, I will beg that you predict unto me the fate of the child which I shall bear."—"Well, you have obliged me, and I will comply. Note the precious moment at which it enters the world, and soon after you shall see me again."
Within a week the birth of an heir awoke the clamorous joy of the vassals, and summoned the strange gipsey to ascertain the necessary points. These learned, he returned home; and the next day presented Sir Maurice with a scroll, containing the following lines:
"Twenty times shall Avon's tideIn chains of glistening ice be tied—Twenty times the woods of LeighShall wave their brunches merrilIn spring burst forth in mantle gay,And dance in summer's scorching ray:Twenty times shall autumn's frown,Wither all their green to brown—And still the child of yesterdayShall laugh the happy hour away.That period past, another sunShall not his annual journey run,Before a secret silent foe,Shall strike that boy a deadly blow.Such, and sure his fate shall be:Seek not to change his destiny."
The knight read it; and in that age, when astrology was considered a science as unerring as holy prophecies, it would have been little less than infidelity to have doubted the truth of the prediction. Sir Maurice, however, was wise enough to withhold the paper from his lady; and in answer to her inquiries, continually asserted that the gipsey was an impostor, and that the object of his assuming the character was merely to increase her alms.
The fated child grew in health and beauty; and as we are the most usually the more strongly attached to pleasures in proportion to the brevity of continuance, so did the melancholy fate of his son more firmly fix him in the heart of Sir Maurice. Often did the wondering lady observe the countenance of her husband with surprise, as watching the endearing sportiveness of the boy, his countenance, at first brightened by the smile of paternal love, gradually darkened to deepest grief, till unable to suppress his tears, he would cover the child with caresses, and rush from the room. To all inquiries, Sir Maurice was silent, or returned evasive answers.
We shall pass over the infancy of young Walter, and resume the narrative at the period in which he entered into his twentieth year. His mother was now dead, and had left two other children, both girls, who, however, shared little of their father's love, which was almost exclusively fixed on Walter, and appeared to encrease in strength as the fatal time grew near.
It is not to be supposed that he took no precaution against the predicted event. Sometimes hope suggested that a mistake might have been made in the horoscope, or that the astrologer might have overlooked some sign which made the circumstance conditional; and in unison with the latter idea he determined to erect a strong building, where, during the year in which his doom was to be consumated, Walter might remain in solitude. He accordingly gave directions for raising a single tower, peculiarly formed to prevent ingress, except by permission of its inhabitants. The purpose of this strange building, however, he kept secret; and his neighbours, after numerous vain conjectures, gave it the name of "Cooke's Folly."
Walter, himself, was kept entirely ignorant of the subject, and all his inquiries were answered with tears. At length the tower was completed, and furnished with all things necessary for comfort and convenience; and on the eve of Walter's completing his twentieth year, Sir Maurice shewed him the gipsey's scroll, and begged him to make use of the retreat prepared for him till the year expired. Walter at first treated the matter lightly, laughed at the prophecy, and declared he would not lose a year's liberty if all the astrologers in the world were to croak their ridiculous prophecies against him. Seeing, however, his father so earnestly bent on the matter, his resolution began to give way, and at length he consented to the arrangement. At six the following morning, therefore, Walter entered the tower, which he fastened within as strongly as iron burs would admit, and which was secured outside in a manner equally firm. He took possession of his voluntary prison with melancholy feelings, rather occasioned by the loss of present pleasure, than the fear of future pain. He sighed as he looked upon the wide domain before him, and thought how sad would it be to hear the joyous horn summoning his companions to the chase, and find himself prevented from attending it—to hear the winter wind howling round his tower, and rushing between the rocks beneath him, and miss the cheerful song and merry jest, which were wont to make even the blast a pleasant sound. Certainly his time passed as pleasantly as circumstances permitted. He drew up in a basket, at his meal hours, every luxury which the season produced. His father and sisters daily conversed with him from below, for a considerable time; and the morris-dancers often raised his laughter by their grotesque movements.
Weeks and months thus passed, and Walter still was well and cheerful. His own and his sisters' hopes grew more lively, but the anxiety of Sir Maurice increased. The day drew near which was to restore his son to his arms in confident security, or to fulfil the prediction which left him without an heir to his name and honours.
On the preceding afternoon Walter continually endeavoured to cheer his parent, by speaking of what he would do on the morrow; desired his sisters to send round to all their friends, that he might stretch his limbs once more in the merry dance; and continued to talk of the future with much confidence, that even Sir Maurice caught a spark of hope from the fiery spirits of the youth.
As the night drew on, and his sisters were about to leave him, promising to wake him at six by a song, in answer to their usual inquiry if he wanted anything more that night, "Nothing," said he, "and yet the night feels chilly, and I have little fuel left—send me one more faggot." This was sent him, and as he drew it up, "This," said he, "is the last time I shall have to dip for my wants, like an old woman for water: thank God! for it is wearisome work to the arm."
Sir Maurice still lingered under the window in conversation with his son, who at length complained of being cold and drowsy. "Mark," said he, as he closed the window, "mark father, Mars, the star of my fate, looks smilingly to-night, all will be well." Sir Maurice looked up—a dark cloud spot suddenly crossed the planet, and he shuddered at the omen. The anxious father could not leave the spot. Sleep he knew it was vain to court, and he therefore determined to remain where he was. The reflexions that occupied his mind continually varied: at one time he painted to himself the proud career of his high spirited boy, known and admired among the mighty of his time; a moment after he saw the prediction verified, and the child of his love lying in the tomb. Who can conceive his feelings as hour dragged after hour, while he walked to and fro, watching the blaze of the fire in the tower, as it brightened and sunk again—now pacing the court with hasty steps, and now praying fervently for the preservation of his son? The hour came. The cathedral bell struck heavy on the father's heart, which was not to be lightened by the cheerful voices of his daughters, who came running full of hope to the foot of the tower. They looked up, but Walter was not there;—they called his name, he answered not. "Nay," said the youngest, "this is only a jest; he thinks to frighten us, but I know he is safe." A servant had brought a ladder, which he ascended, and he looked in at the window. Sir Maurice stood immoveable and silent.—He looked up, and the man answered the anxious expression of his eyes. "He is asleep," said he. "He is dead!" murmured the father.
The servant broke a pane of glass in the window, and opening the casement, entered the room. The father, changing his gloomy stedfastness for frenzied anxiety, rushed up the ladder. The servant had thrown aside the curtains and the clothes, and displayed to the eyes of Sir Maurice, his son lying dead, a serpent twined round his arm, and his throat covered with blood. The reptile had crept up the faggot last sent him, and fulfilled theprophecy.
To this happy effort of the imagination in favour of prying into futurity, may be added, with the same intention.
Ibrahim was universally celebrated for his riches and magnificence. His armies were formidable, his victories splendid, and his treasury inexhaustible. He enjoyed, moreover, what was ten thousand times more solid and more valuable than riches—the love and veneration of his subjects; and he had a beautiful young wife, in whose endearing tenderness alone he could find happiness—if happiness could be found on earth. All these advantages entitled Ibrahim to the appellation of the Solomon of his age; and yet Ibrahim was not happy. A son was wanting to crown his felicity. In vain did a heart formed for all the charities of the wedded state, endeavour to supply the refusal of nature, by the adoption of a son; in vain did gratitude endeavour to deceive his heart, by caresses which any other would have thought to be the natural effusions of filial sensibility, of filial piety and affection; that heart incessantly perceived a solitude within itself. Even the consolatory visions of hope began to grow less frequent, when heaven at last heard his prayers, Alas! in the very instant that Fortune gratifies our fondest wishes, she often betrays us; and her smiles are a thousand times more fatal than her frowns. The birth of the prince was celebrated throughout the empire by the customary public demonstrations of joy. The felicity of Ibrahim was complete. He was perpetually revolving in his mind the sentiments and hopes which the nation would form of the royal infant. Scarce was he born, when paternal solicitude embraced, as it were, his whole life. Impatient to know his destiny, that solicitude plunged into futurity, determined, if possible, to wrest from time, the secrets of which he was the hoary-headed guardian.
In Ibrahim's dominions were some sages particularly honoured with the confidence of heaven. He commanded them to consult the stars, and to report their answer. "Tremble," said the sages; "thou unfortunate father, tremble! Never before have the skies presented such inauspicious omens. Let him fly; let this son, too dear to you, fly; let him avoid, if possible, the meeting with any savage beasts. His seventh year is the fatal one; and if he should happen then, to escape the misfortune that hangs over him, ah! do not wish him to live. His father, his very father, will not be able to escape from the hand of a parricide."
This answer threw the sultan into the deepest consternation. He did not sink, however, into absolute despondency; his courage soon revived. He determined to take all the precautions which paternal tenderness could suggest, to defeat the prediction of the astrologers. He, therefore, caused a kind of subterranean palace to be made on the summit of a lofty mountain. The labour and expense of the excavation was prodigious. Extensive walks were formed, with a variety of apartments, in which every thing was provided that could contribute to the conveniences, and even the luxuries of life. In this magnificent cavern, Ibrahim, as it were, inhumed his son, together with his governess, of whose care, and fidelity he had no doubt. Provisions were constantly carried thither at stated periods. The king forgot not a single day to visit the mountain that contained his beloved treasure, and to be satisfied of his safety with his own eyes. With what delight did he behold the growing beauties of his son! With what pleasure and rapture did he listen to his sprightly saillies of wit, his smart repartees, and those prettynothingswhich a father, in particular, is fond to recollect and to repeat; at which the most rigid gravity may smile, and which are worth all the understanding of riper years. He was perpetually counting the hours and minutes that he had to spend with his son; and he incessantly reproached himself, for not seeing him more frequently.
Shah Abbas, for such was his name, at length reached his seventh year, that fatal year, which Ibrahim would fain have delayed, even at the expense of his crown. He would never leave his son a minute. But, alas! is it possible to escape our destiny? Summoned one day to his palace by affairs of the most pressing exigency, he left the mountain with extreme reluctance. Never had Shah Abbas appeared wore amiable in his father's eyes, never had Ibrahim appeared more affectionate to his son! Each was tormented by an uneasy sensation, an unaccountable presentiment that they were to meet there no more!
Some robbers were hunting wild beasts: the ardour of the pursuit brought them to this mountain. A lion that fled from them, perceived the subterraneous passage, and took refuge in it. The robbers, who durst not follow him, waited, however, for the sequel of this adventure. On a sudden, they heard a violent scream, and presently all was silent. This silence suggested to them, that the cavern now contained, not a living creature, but the lion. They threw down a quantity of stones, which soon put an end to the existence of the formidable animal. They then descended into the cavern, securing themselves from all further danger from the lion by cutting off his head. Wandering through every part of this subterraneous palace, they were astonished at the prodigious riches which they beheld. They perceived a slaughtered woman: this was the prince's governess. By her side lay a child covered with blood, who shewed, however, some signs of life. They examined his wounds: they found not one of them dangerous. The captain of these banditti, after stripping the cavern of its valuable contents, dressed the young prince's wounds himself, and effected a cure. The growing qualities of Shah Abbas endeared him to the chief, who adopted him as his son, and distinguished him as such by all the tenderness of a paternal heart.
Some years had elapsed since Ibrahim had first deplored the loss of a son, who, having been constantly ignorant of the name and titles of his father, had been unable to explain his origin to the robbers, was soon to become their chief. Such were the unaccountable caprices of fortune, which led to the completion of the prophecy, that had destined him to become one day a parricide. Ibrahim was wont to divert his grief by the pleasures of the chase; and this exercise soon became almost his only occupation. One evening that he had strayed, with a very slender escort, into the defiles of a very solitary mountain, a troop of robbers rushed upon him. The combat for sometime was furious. An arrow pierced the king; it excited the spirit of vengeance in his attendants, and they fought, determined to conquer or die. They were soon victorious. The murderer was taken, and conducted to the metropolis, that he might undergo the punishment due to his crime.
Ibrahim, on the bed of death, summoned the astrologers to attend him, and thus addressed them: "I was to have perished, you told me, by the hand of a son; but it is the hand of a robber that has inflicted the blow."—"Sire," answered the sages, "forbear to seek an explanation. The robber"… They proceed no further. The young robber appears, and relates his history. Ibrahim, while he bowed in submission to God, and adored His inscrutable decrees, blessed Him also for having restored his son; and the tears which he saw flow from the eyes of Shah Abbas, were a consolation in his dying moments.
APPLICATION OF ASTROLOGY TO THE PROLONGATION OF LIFE, &C.
Astrology was also made subservient to the means of prolonging human life; but how an art which determines the fate of mortals, and ascertains the impassable limits of the grave, could consistently be made subservient to such a purpose, we are rather at a loss to conceive, unless accounted for as follows. The teachers of divination maintained, that not only men, but all natural bodies, plants, animals, nay even whole countries, including every place and family, were under the government of some particular planet. As soon as the masters of the occult science had discovered by their tables, under what constellation the misfortune or distemper of any person originated, nothing farther was required, than that he should remove to a dwelling ruled by an opposite planet, and confine himself exclusively to such articles of food and drink as were under the influence of a different star. In this artificial manner they contrived to form a system, or peculiar classification of planets, namely, Lunar, Solar, Mercurial and the like—and hence arose a confused map of dictated rules, which, when considered with reference to the purposes of health, cleanliness, exercise etc. form remarkable contrasts to those of the Greeks. But this preventive and repulsive method was not merely confined to persons who suffered under some bodily disorder: even individuals, who enjoyed a good state of health, if an unlucky constellation happened to forebode a severe disease, or any other misfortune, were directed to choose a place of residence influenced by a more friendly star—or to adopt such aliment only, as being under the auspices of a propitious star, might counteract the malignant influence of its antagonist.
It was also pretty generally believed and maintained, that a sort of intimate relation or sympathy subsisted between metals and plants: hence the names of the latter were given to the former, in order to denote this supposed connexion and affinity. The corresponding metals were melted into a common mass, under a certain planet, and were formed into small medals, or coins, with the firm persuasion, that he who carried such a piece about his person, might confidently expect the whole favour and protection of the planet, thus represented.[78] Thus we perceive how easy the transition is from one degree of folly to another; and this may help to account for the shocking delusions practised in the manufacturing and wearing of metallic amulets of a peculiar mould, to which were attributed, by a sort of magic influence, the power and protection of the respective planet: these charms were thought to possess virtue sufficient to overrule the bad effects presaged by an unlucky hour of birth, to promote to places of honour and profit, and to be of potent efficacy in matters of commerce and matrimony. The German soldiers, in the dark and superstitious ages, believed that if the figure of Mars, cast and engraved under the sign of the Scorpion, were worn about the neck, it would render them invulnerable, and insure success to their military enterprises—hence the reason why amulets were then found upon every soldier, either killed in battle or taken prisoner.
We shall so far conclude these observations on the chimera of astrology and medicine with the following remarks in the words of Chamber against Knight's work,[79] which defends this fanciful science, if science it may be called. "It demonstrates nothing while it defends every thing. It confutes, according to Knight's own ideas: it alleges a few scattered facts in favour of astrological productions, which may be picked up in that immensity of fabling which disgraces history. He strenuously denies, or ridicules, what the greatest writers have said of this fanciful art, while he lays great stress on some passages from obscure authors, or what is worse, from authors of no authority."—The most pleasant part, however, is at the close where he defends the art from the objections of Mr. Chamber by recrimination. Chamber had enriched himself by medical practice, and when he charges the astrologers by merely aiming to gain a few beggarly pence, Sir Christopher catches fire, and shews by his quotations, that if we are to despise an art by its professors attempting to subsist, or for the objections which may be raised against its vital principles, we ought by this argument most heartily to despise the medical science, and medical men; he gives all here he can collect against physic and physicians, and from the confessions of Galen and Hippocrates, Avicenna and Agrippa, medicine is made to appear a vainer science than even astrology itself.
Lilly's opinions, and his pretended science, were such favourites of the age, that the learned Gataker[80] wrote professedly against this popular delusion. At the head of his star-expounding friends, Lilly not only formally replied to, but persecuted Gataker annually in his predictions, and even struck at his ghost, when beyond the grave. Gataker died in July 1654, and Lilly, having written in his almanack for that year, for the month of August, the following barbarous latin line—
Hoc in tumbo, jacet presbyter et nebulo!Here in this tomb lies a presbyter and a knave,
had the impudence to assert, that he had predicted Gataker's death! But the truth is, it was an empty epitaph to the "Lodgings to let:" it stood empty, reader, for the first passenger that the immortal ferryman should carry over the Styx.
But hear that arch imposter Old Patridge of more modern date whosegulleriesappear to have no end. "The practice of astrology is divided into speculative and theoretical." (Astronomy and judicial astrology). The first teaches us how to know the stars and planets, and to find their places and motions. The second directs us to the knowledge of the influence and operations of the stars and planets upon sublunary bodies, and without this last the former is of little use. Astronomy cannot direct and inform us of the secret influences and operations of the stars and planets, without the assistance of' themost sublimeart of astrology. For astronomy is conversant about the subject of this art, and doth furnish the astrologer with matter whereon to exercise his judgment, but astrology disposes this matter into predictions, or rational conjectures, as time and occasion require.