Part 7
Edward, under pretence of doing honour to Raymond, gave him an apartment in the Tower of London, where the adept repeated his process. He transmuted base metal into gold, which was coined at the mint into six millions of nobles, each worth three pounds sterling at the present day. These coins are well known to antiquarians by the name of Rose Nobles. They prove in the assay of the test to be a purer gold than the Jacobus, or any other gold coin made in those times. Lully in his last testament declares that in a short time, while in London, he converted twenty-two tons weight of quicksilver, lead, and tin into the precious metal.
His lodging in the Tower proved only an honourable prison, and when Raymond had satisfied the desires of the King, the latter disregarded the object which the adept was so eager to see executed, and to regain his own liberty Lully was obliged to escape surreptitiously, when he quickly departed from England.
Cremer, whose intentions were sincere, was not less grieved than Raymond at this issue of the event, but he was subject to his sovereign, and could only groan in silence. He declares his extreme affliction in his testament, and his monastery daily offered up prayers to God for the success of Raymond’s cause. The Abbot lived long after this, and saw part of the reign of King Edward III. The course of operations which he proposes in his testament, with apparent sincerity, is not less veiled than are those in the most obscure authors.[N]
Now, in the first place, this story is not in harmony with itself. If Raymond Lully were at Vienna in 1311, how did John Cremer contrive to meet him in Italy at or about the same time? In the second place, the whole story concerning the manufacture of Rose Nobles is a series of blunders. The King who ascended the throne of England in 1307 was Edward II., and the Rose Nobles first appear in the history of numismatics during the reign of Edward IV., and in the year 1465.
“In the King’s fifth year, by another indenture with Lord Hastings, the gold coins were again altered, and it was ordered that forty-five nobles only, instead of fifty, as in the last two reigns, should be made of a pound of gold. This brought back the weight of the noble to one hundred and fifty grains, as it had been from 1351 to 1412, but its value was raised to 10s. At the same time, new coins impressed with angels were ordered to be made, sixty-seven and a half to be struck from one pound of gold, and each to be of the value of 6s. 8d.--that is to say, the new angel which weighed eighty grains was to be of the same value as the noble had been which weighed one hundred and eight grains. _The new nobles to distinguish them from the old ones were called Rose Nobles_, from the rose which is stamped on both sides of them, or ryals, or royals, a name borrowed from the French, who had given it to a coin which bore the figure of the King in his royal robes, which the English ryals did not. Notwithstanding its inappropriateness, however, the name of royal was given to these 10s. pieces, not only by the people, but also in several statutes of the realm.”[O]
In the third place, the testament ascribed to John Cremer, Abbot of Westminster, and to which we are indebted for the chief account of Lully’s visit to England, is altogether spurious. No person bearing that name ever filled the position of Abbot at any period of the history of the Abbey.
The only coinage of nobles which has been attributed to alchemy was that made by Edward III. in 1344. The gold used in this coinage is supposed to have been manufactured in the Tower; the adept in question was not Raymond Lully, but the English Ripley.
Whether the saint of Majorca was proficient in the Hermetic art or not, it is quite certain that he did not visit the British Isles. It is also certain that in the _Ars Magna Sciendi_, part 9, chapter on Elements, he states that one species of metal cannot be changed into another, and that the gold of alchemy has only the semblance of that metal; that is, it is simply a sophistication.
As all the treatises ascribed to Raymond Lully cannot possibly be his, and as his errant and turbulent life could have afforded him few opportunities for the long course of experiments which are generally involved in the search for the _magnum opus_, it is reasonable to suppose that his alchemical writings are spurious, or that two authors, bearing the same name, have been ignorantly confused. With regard to “the Jewish neophyte,” referred to by the _Biographie Universelle_, no particulars of his life are forthcoming. The whole question is necessarily involved in uncertainty, but it is a point of no small importance to have established for the first time the fabulous nature of the Cremer Testament. This production was first published by Michael Maier, in his _Tripus Aureus_, about the year 1614. The two treatises which accompany it appear to be genuine relics of Hermetic antiquity.
* * * * *
The “Clavicula, or Little Key” of Raymond Lully is generally considered to contain the arch secrets of alchemical adeptship; it elucidates the other treatises of its author, and undertakes to declare the whole art without any fiction. The transmutation of metals depends upon their previous reduction into volatile sophic argent vive, and the only metals worth reducing, for the attainment of this _prima materia_, are silver and gold. This argent vive is said to be dryer, hotter, and more digested than the common substance, but its extraction is enveloped in mystery and symbolism, and the recipes are impossible to follow for want of the materials so evasively and deceptively described. At the same time, it is clear that the operations are physical, and that the materials and objects are also physical, which points are sufficient for our purpose, and may be easily verified by research.
Moreover, the alchemist who calls himself Raymond Lully was acquainted with nitric acid and with its uses as a dissolvent of metals. He could form _aqua regia_ by adding sal ammoniac, or common salt, to nitric acid, and he was aware of its property of dissolving gold. Spirit of wine was well known to him, says Gruelin; he strengthened it with dry carbonate of potash, and prepared vegetable tinctures by its means. He mentions alum from Rocca, marcasite, white and red mercurial precipitate. He knew the volatile alkali and its coagulations by means of alcohol. He was acquainted with cupellated silver, and first obtained rosemary oil by distilling the plant with water.[P]
FOOTNOTES:
[K] This illness is referred to by another writer, with details of a miraculous kind. “About 1275 (the chronology of all the biographers is a chaos of confusion) he fell ill a second time, and was reduced to such an extremity that he could take neither rest nor nourishment. On the feast of the Conversion of St Paul, the crucified Saviour again appeared to him, glorified, and surrounded by a most exquisite odour, which surpassed musk, amber, and all other scents. In remembrance of this miracle, on the same day, in the same bed and place where he lived and slept, the same supernal odour is diffused.”
[L] The following variation is also related:--“Finding him still alive when they bore him to the ship, the merchants put back towards Genoa to get help, but they were carried miraculously to Majorca, where the martyr expired in sight of his native island. The merchants resolved to say nothing of their precious burden, which they embalmed and preserved religiously, being determined to transport it to Genoa. Three times they put to sea with a wind that seemed favourable, but as often they were forced to return into port, which proved plainly the will of God, and obliged them to make known the martyrdom of the man whom they revered, who was stoned for the glory of God in the town of Bugia (?) in the year of grace 1318.” From this account it will be seen that the place of Lully’s violent death, as well as the date on which it occurred, are both involved in doubt. He was born under the pontificate of Honorius IV., and died, according to Genebrand, about 1304; but the author of the preface to the meditations of the Hermit Blaquerne positively fixes his decease on the feast of the martyrdom of SS. Peter and Paul, June 29, 1315, and declares that he was eighty-six years old.
[M] _E.g._, Jean-Marie de Vernon, who extends the lists to about three thousand, and, following the Père Pacifique de Provence, prolongs his life by the discovery of the universal medicine.
[N] “Lives of Alchemystical Philosophers,” ed. 1815.
[O] Kenyon, “Gold Coins of England,” pp. 57, 58.
[P] Gruelin, _Geschichte der Chemie_, i. 74.
ARNOLD DE VILLANOVA.
The date and the birthplace of this celebrated adept are alike uncertain. Catalonia, Milan, and Montpellier have been severally named for the locality, and 1245 is, on the whole, the probable period.
Arnold studied medicine at Paris for twenty years, after which for ten more he perambulated Italy, visiting the different universities. He subsequently penetrated into Spain, but hearing that Peter d’Apono, his friend, was in the hands of the Inquisition, he prudently withdrew, and abode under the patronage of Frederick, King of Naples and Sicily, writing his tracts on medicine and his “Comment on the School of Salerno.” He is said to have perished in a storm during the year 1314, but a circular letter written by Pope Clement V. in 1311 conjures those living under his authority to discover, if possible, and send to him, the “Treatise on Medicine,” written by Arnold, his physician, who promised it to the Holy Father, but died before he could present it. In this case the date of his decease may be more accurately fixed at 1310.
Arnold was, according to the custom of the period, charged with magical practices. François Pegna declares that all his erudition in alchemy was derived from the demon. Mariana accuses him of attempting to create a man by means of certain drugs deposited in a pumpkin. But he is justified by Delrio from these imputations, and the orthodox _Dictionnaire des Sciences Occultes_ considers that Clement V. would not have chosen an initiate of magical arts as his physician. In 1317 the Inquisition of Tarragona condemned his books to be burned, but this was for the heretical sentiments which they contained. He wrote strictures on the monastic state and the service of religion, and maintained that works of divine faith and charity were more agreeable to God than the Sacrifice of the Mass.
His skill in Hermetic philosophy has been generally recognised. His contemporary, the celebrated Jurisconsult, John Andre, says of him:--“In this time appeared Arnold de Villeneuve, a great theologian, a skilful physician, and wise alchymist, who made gold, which he submitted to all proofs.” Arnold has also the character of writing with more light and clearness than the other philosophers. His alchemical works were published in 1509, in one folio volume. His _Libellus de Somniorum Interpretatione et Somnia Danielis_ is excessively rare in its original quarto edition. Several alchemical and magical works are gratuitously ascribed to him. Among these must be classed the
## book called _De Physicis Ligaturis_, supposed to be translated from
the Arabic--_De Sigillis duodecim Signorum_, which is concerned with the zodiacal signs--and the book of the “Three Impostors,” which the _Dictionnaire des Sciences Occultes_ denominates “stupid and infamous.”
The _Thesaurus Thesaurorum_ and the _Rosarium Philosophorum_, the _Speculum Alchemiæ_ and the _Perfectum Magisterium_, are the most notable of all his alchemical treatises. To these the student should add his _Scientia Scientiæ_ and brief _Testamentum_. The editions are various, but the tracts will be found in collected form in the _Bibliotheca Chemicæ Curiosa_ of J. J. Mangetus.
Arnold asserts that argent vive is the medicine of all the metals, that vulgar sulphur is the cause of all their imperfections, that the stone of the philosophers is one, and that it is to be extracted from that in which it exists. It exists in all bodies, including common argent vive. The first physical work is the dissolution of the stone in its own mercury to reduce it to its _prima materia_. All the operations of the _magnum opus_ are successively described, including the composition of the white and the red elixirs, and the multiplication of the metallic medicine.
The marcasite frequently mentioned by Arnold is thought to be identical with bismuth. He was acquainted with the preparation of oil of turpentine, oil of rosemary, and performed distillations in a glazed earthen vessel with a glass top and helm.
JEAN DE MEUNG.
Poet, alchemist, and astrologer, a man of some fortune, and issued from an ancient family, Jean de Meung was one of the chief figures at the Court of King Philippe le Bel. He was born, according to the latest authorities, about the middle of the thirteenth century, and his continuation of the _Roman de la Rose_, which Guillaume de Lorris had begun some time before the year 1260, was undertaken not in his nineteenth year, as generally stated, but about or a little before the age of thirty, and at the instance of the French King.
The Romance of the Rose, “that epic of ancient France,” as Éliphas Lévi calls it, has been generally considered by alchemists a poetic and allegorical presentation of the secrets of the _magnum opus_. It professes, at any rate, the principles of Hermetic Philosophy, and Jean de Meung was also the author of “Nature’s Remonstrances to the Alchemist” and “The Alchemist’s Answer to Nature.” Hermetic commentaries have been written upon the romance-poem, and tradition has ascribed to the author the accomplishment of great transmutations. The sermon of Genius, chaplain and confessor to Dame Nature, in the Romance, is an exhibition of the principles of chemistry, as well as a satire on the bombastic and unintelligible preaching which was in vogue at that period. From verse 16,914 to verse 16,997 there is much chemical information.
The year 1216 is the probable period of the poet’s death. The story told of his testament has only a foundation in legend, but it is worth repeating as evidence of the general belief in his skill as an alchemist.
He chose by his will, says the story, to be buried in the Church of the Jacobins, and, as an acknowledgment, left them a coffer that appeared, at least by its weight, to be filled with things precious, probably with the best gold which could be manufactured by the skill of the Hermetists. He ordered, however, that this coffer should not be opened till after his funeral, when, touched with the piety of the deceased, the monks assembled in great numbers to be present at its opening, and to offer up thanks to God. They found to their great disappointment that the coffer was filled with large pieces of slates beautifully engraved with figures of geometry and arithmetic. The indignation of the fathers was excited by the posthumous imposture, and they proposed to eject the body of Jean de Meung from their consecrated precincts; but the Parliament being informed of this inhumanity, obliged the Jacobins, by a decree, to leave the deceased undisturbed in the honourable sepulchre of their conventual cloisters.
In “Nature’s Remonstrance to the Alchemist,” who is described as a foolish and sophistical souffleur, making use of nothing but mechanical arts, the complainant bitterly abuses the fanatical student who diffuses over her beautiful domain the rank odours of sulphur, which he tortures in vain over his furnaces, for by such a method he will assuredly attain nothing. The alchemist in his “Reply” figures as a repentant being, convinced of his errors, which he ascribes to the barbarous allegories, parabolic sentences, and delusive precepts contained in the writings of the adepts.
THE MONK FERARIUS.
About the beginning of the fourteenth century, this Italian artist gave to the world two treatises--_De Lapide Philosophorum_ and _Thesaurus Philosophiæ_, which are printed in the _Theatrum Chimicum_.
The “admirable spectacle” of the palingenesis of plants is described by this Jesuit. “Immediately consequent on exposing to the rays of the sun the phial, filled with quintessence of the rose, there is discovered within the narrow compass of the vase a perfect world of miracles. The plant which lay buried in its ashes awakes, uprises, and unfolds. In the space of half-an-hour the vegetable phœnix is resuscitated from its own dust. The rose issues from its sepulchre and assumes a new life. It is the floral symbol of that resurrection by which mortals lying in darkness and in the shadow of death will pass into beautiful immortality.”
The treatise on the philosophical stone very pertinently remarks that in alchemy the first thing to be ascertained is what is really signified by the myrionimous _argentum vivum sapientum_, a point on which the author gracefully declines information. Both works are exceedingly obscure and vexatious. The _Thesaurus Philosophiæ_ testifies that the plain speaking of the philosophers is completely illusory, and that it is only in their incomprehensible profundities that we must seek the light of Hermes.
Alchemy is the science of the four elements, which are to be found in all created substances, but are not of the vulgar kind. The whole practice of the art is simply the conversion of these elements into one another. The seed and matter of every metal is mercury, as it is decocted and otherwise prepared in the bowels of the earth, and each of them can be reduced into this _prima materia_, by the help of which they are also, one and all, susceptible of augmentation and multiplication, even to infinity.
POPE JOHN XXII.
This pontiff is claimed as an adept by the alchemists, a fact which is denied, but not disproved, by his orthodox biographers. That he believed in the power of magic is shown by the accusation which he directed against Géraud, Bishop of Cahors, whom he accredited with the design of poisoning him, together with the entire college of cardinals, and with having in particular contrived sorceries and diabolical enchantments against all of them. He was the contemporary of Raymond Lully and Arnold de Villanova, and is said to have been the pupil and friend of the latter. Nevertheless, the mischief occasioned at that period by the impostures of pretended alchemists led him to issue a bull condemning the traders in this science as charlatans who promised what they were unable to perform. Hermetic writers assert that this bull was not directed against veritable adepts, and his devotion to his laboratory at Avignon seems a fairly established fact. Franciscus Pagi, in his _Breviarum de Gestis Romanorum Pontificum_, has the following passage:--_Joannes scripsit quoque latino sermone artem metallorum transmutorium; quod opus prodiit Gallici incerto translatore Lugduni, anno 1557 in 8vo_. It is allowed that he was a writer on medicine. His _Thesaurus Pauperum_, a collection of recipes, was printed at Lyons in 1525, and he was the author of a treatise on diseases of the eye, and of another on the formation of the fœtus. He was born at Cahors, according to the general opinion, of poor but reputable parents; he showed at an early period his skill in law and in the sciences. The circumstances of his life are exceedingly obscure until his consecration as Bishop of Fréjus in 1300. Subsequently he was promoted to the see of Avignon, and Clement V. created him cardinal-bishop of Porto. He was raised to the pontificate at Lyons, and reigned at Avignon till his death in 1334. He left behind him in his coffers the sum of eighteen million florins in gold and seven millions in jewels, besides valuable consecrated vessels. Alchemists attribute these vast treasures to his skill in their science, and assert in addition that he manufactured two hundred ingots, apparently on a single occasion. By a calculation of one of his biographers, this quantity of the precious metal was equivalent to £660,000, British sterling. A treatise entitled “The Elixir of the Philosophers, or the Transmutatory Art of Metals,” is attributed to him. It was translated from the Latin into French, and published in duodecimo at Lyons in 1557. It is written _ad clerum_, and for this reason is probably the more misleading. It represents the constituents of the perfect medicine to be vinegar, salt, urine, and sal ammoniac, with the addition of an undescribed substance called sulphur vive.
NICHOLAS FLAMEL.
The name of this alchemical adept has been profoundly venerated not only in the memory of the Hermetists but in the hearts of the French people, among whom he is the central figure of many marvellous legends and traditions. “Whilst in all ages and nations the majority of hierophants have derived little but deception, ruination, and despair as the result of their devotion to alchemy, Nicholas Flamel enjoyed permanent good fortune and serenity. Far from expending his resources in the practice of the _magnum opus_, he added with singular suddenness a vast treasure to a moderate fortune. These he employed in charitable endowments and in pious foundations that long survived him and long sanctified his memory. He built churches and chapels which were adorned with statues of himself, accompanied by symbolical characters and mysterious crosses, which subsequent adepts long strove to decipher, that they might discover his secret history, and the kabbalistic description of the process by which he was conducted to the realisation of the Grand Magisterium.”
Whether Flamel was born at Paris or Pontoise is not more uncertain than the precise date of his nativity. This occurred some time during the reign of Philippe le Bel, the spoliator of the grand order of the Temple, and, on the whole, the most probable year is 1330. His parents were poor, and left him little more than the humble house in Paris which he continued to possess till his death, and which he eventually bequeathed to the Church. It stood in Notary Street, at the corner of Marivaux Street, opposite the Marivaux door of the Church of Saint-Jacques-la-Boucherie.
Authorities disagree as to the amount of education that Flamel obtained in his youth, but it was sufficient to qualify him for the business of a scrivener, which, in spite of his wealth and his accredited wisdom, he continued to follow through life. He was proficient in painting and poetry, and had a taste for architecture and the mathematical sciences; yet he applied himself steadily to business, and contracted a prudent marriage, his choice falling on a widow, named Pernelle, who, though handsome, was over forty years, but who brought a considerable dowry to her second husband.