In this manner the Italian lured on from month to month his credulous and guilty patron, extracting from him all the valuables he possessed, and only waiting a favourable opportunity to decamp with his plunder. But the day of retribution was at hand for both. Young girls and boys continued to disappear in the most mysterious manner; and the rumours against the owner of Champtoce grew so loud and distinct, that the Church was compelled to interfere. Representations were made by the Bishop of Nantes to the Duke of Brittany, that it would be a public scandal if the accusations against the Marechal de Rays were not inquired into. He was arrested accordingly in his own castle, along with his accomplice Prelati, and thrown into a dungeon at Nantes to await his trial.
The judges appointed to try him were the Bishop of Nantes Chancellor of Brittany, the Vicar of the Inquisition in France, and the celebrated Pierre l’Hopital, the President of the Provincial Parliament. The offences laid to his charge were sorcery, sodomy, and murder. Gilles, on the first day of his trial, conducted himself with the utmost insolence. He braved the judges on the judgment seat, calling them simoniacs and persons of impure life, and said he would rather be hanged by the neck like a dog without trial, than plead either guilty or not guilty to such contemptible miscreants. But his confidence forsook him as the trial proceeded, and he was found guilty on the clearest evidence of all the crimes laid to his charge. It was proved that he took insane pleasure in stabbing the victims of his lust, and in observing the quivering of their flesh, and the fading lustre of their eyes as they expired. The confession of Prelati first made the judges acquainted with this horrid madness, and Gilles himself confirmed it before his death. Nearly a hundred children of the villagers around his two castles of Champtoce and Machecoue, had been missed within three years the greater part, if not all, of whom were immolated to the lust or the cupidity of this monster. He imagined that he thus made the devil his friend, and that his recompence would be the secret of the philosopher’s stone.
Gilles and Prelati were both condemned to be burned alive. At the place of execution they assumed the air of penitence and religion. Gilles tenderly embraced Prelati, saying, “Farewell, friend Francis! In this world we shall never meet again; but let us place our hopes in God; we shall see each other in Paradise.” Out of consideration for his high rank and connections, the punishment of the Marshal was so far mitigated, that he was not burned alive like Prelati. He was first strangled, and then thrown into the flames: his body, when half consumed, was given over to his relatives for interment; while that of the Italian was burned to ashes, and then scattered in the winds. [For full details of this extraordinary trial, see “Lobineau’s Nouvelle Histoire de Bretagne;” and D’Argentre’s work on the same subject.]
JACQUES COEUR.
This remarkable pretender to the secret of the philosopher’s stone, was contemporary with the last mentioned. He was a great personage at the court of Charles VII, and in the events of his reign played a prominent part. From a very humble origin he rose to the highest honours of the state, and amassed enormous wealth, by peculation and the plunder of the country which he should have served. It was to hide his delinquencies in this respect, and to divert attention from the real source of his riches, that he boasted of having discovered the art of transmuting the inferior metals into gold and silver.
His father was a goldsmith in the city of Bourges; but so reduced in circumstances towards the latter years of his life, that he was unable to pay the necessary fees to procure his son’s admission into the guild. Young Jacques became, however, a workman in the Royal Mint of Bourges, in 1428, and behaved himself so well, and showed so much knowledge of metallurgy, that he attained rapid promotion in that establishment. He had also the good fortune to make the acquaintance of the fair Agnes Sorel, by whom he was patronized and much esteemed. Jacques had now three things in his favour - ability, perseverance, and the countenance of the King’s mistress. Many a man succeeds with but one of these to help him forward: and it would have been strange indeed, if Jacques Coeur, who had them all, should have languished in obscurity. While still a young man he was made Master of the Mint, in which he had been a journeyman, and installed at the same time into the vacant office of Grand Treasurer of the royal household.
He possessed an extensive knowledge of finance, and turned it wonderfully to his own advantage as soon as he became intrusted with extensive funds. He speculated in articles of the first necessity, and made himself very unpopular by buying up grain, honey, wines, and other produce, till there was a scarcity, when he sold it again at enormous profit. Strong in the royal favour, he did not hesitate to oppress the poor by continual acts of forestalling and monopoly. As there is no enemy so bitter as the estranged friend, so of all the tyrants and tramplers upon the poor, there is none so fierce and reckless as the upstart that sprang from their ranks. The offensive pride of Jacques Coeur to his inferiors was the theme of indignant reproach in his own city, and his cringing humility to those above him was as much an object of contempt to the aristocrats into whose society he thrust himself. But Jacques did not care for the former, and to the latter he was blind. He continued his career till he became the richest man in France, and so useful to the King that no important enterprise was set on foot until he had been consulted. He was sent in 1446 on an embassy to Genoa, and in the following year to Pope Nicholas V. In both these missions he acquitted himself to the satisfaction of his sovereign, and was rewarded with a lucrative appointment, in addition to those which he already held.
In the year 1449, the English in Normandy, deprived of their great general, the Duke of Bedford, broke the truce with the French King, and took possession of a small town belonging to the Duke of Brittany. This was the signal for the recommencemerit of a war, in which the French regained possession of nearly the whole province. The money for this war was advanced, for the most part, by Jacques Coeur. When Rouen yielded to the French, and Charles made his triumphal entry into that city, accompanied by Dunois and his most famous generals, Jacques was among the most brilliant of his cortege. His chariot and horses vied with those of the King in the magnificence of their trappings; and his enemies said of him that he publicly boasted that he alone had driven out the English, and that the valour of the troops would would have been nothing without his gold.
Dunois appears, also, to have been partly of the same opinion. Without disparaging the courage of the army, he acknowledged the utility of the able financier, by whose means they had been fed and paid, and constantly afforded him his powerful protection.
When peace returned, Jacques again devoted himself to commerce, and fitted up several galleys to trade with the Genoese. He also bought large estates in various parts of France; the chief of which were the baronies of St. Fargeau, Meneton, Salone, Maubranche, Meaune, St. Gerant de Vaux, and St. Aon de Boissy; the earldoms or counties of La Palisse, Champignelle, Beaumont, and Villeneuve la Genet, and the marquisate of Toucy. He also procured for his son, Jean Coeur, who had chosen the Church for his profession, a post no less distinguished than that of Archbishop of Bourges.
Everybody said that so much wealth could not have been honestly acquired; and both rich and poor longed for the day that should humble the pride of the man, whom the one class regarded as an upstart and the other as an oppressor. Jacques was somewhat alarmed at the rumours that were afloat respecting him, and of dark hints that he had debased the coin of the realm and forged the King’s seal to an important document, by which he had defrauded the state of very considerable sums. To silence these rumours, he invited many alchymists from foreign countries to reside with him, and circulated a counter-rumour, that he had discovered the secret of the philosopher’s stone. He also built a magnificent house in his native city, over the entrance of which he caused to be sculptured the emblems of that science. Some time afterwards, he built another, no less splendid, at Montpellier, which he inscribed in a similar manner. He also wrote a treatise upon the hermetic philosophy, in which he pretended that he knew the secret
of transmuting metals.
But all these attempts to disguise his numerous acts of peculation proved unavailing; and he was arrested in 1452, and brought to trial on several charges. Upon one only, which the malice of his enemies invented to ruin him, was he acquitted; which was, that he had been accessory to the death, by poison, of his kind patroness, Agnes Sorel. Upon the others, he was found guilty; and sentenced to be banished the kingdom, and to pay the enormous fine of four hundred thousand crowns. It was proved that he had forged the King’s seal; that, in his capacity of Master of the Mint of Bourges, he had debased, to a very great extent, the gold and silver coin of the realm; and that he had not hesitated to supply the Turks with arms and money to enable them to carry on war against their Christian neighbours, for which service he had received the most munificent recompences. Charles VII. was deeply grieved at his condemnation, and believed to the last that he was innocent. By his means the fine was reduced within a sum which Jacques Coeur could pay. After remaining for some time in prison, he was liberated, and left France with a large sum of money, part of which, it was alleged, was secretly paid him by Charles out of the produce of his confiscated estates. He retired to Cyprus, where he died about 1460, the richest and most conspicuous personage of the island.
The writers upon alchymy all claim Jacques Coeur as a member of their fraternity, and treat as false and libellous the more rational explanation of his wealth which the records of his trial afford. Pierre Borel, in his “Antiquites Gauloises,” maintains the opinion that Jacques was an honest man, and that he made his gold out of lead and copper by means of the philosopher’s stone. The alchymic adepts in general were of the same opinion; but they found it difficult to persuade even his contemporaries of the fact. Posterity is still less likely to believe it.
INFERIOR ADEPTS OF THE FOURTEENTH AND FIFTEENTH CENTURIES.
Many other pretenders to the secrets of the philosopher’s stone appeared in every country in Europe, during the fourteenth and fifteenth centuries. The possibility of transmutation was so generally admitted, that every chemist was more or less an alchymist. Germany, Holland, Italy, Spain, Poland, France, and England produced thousands of obscure adepts, who supported themselves, in the pursuit of their chimera, by the more profitable resources of astrology and divination. The monarchs of Europe were no less persuaded than their subjects of the possibility of discovering the philosopher’s stone. Henry VI. and Edward IV. of England encouraged alchymy. In Germany, the Emperors Maximilian, Rodolph, and Frederic II. devoted much of their attention to it; and every inferior potentate within their dominions imitated their example. It was a common practice in Germany, among the nobles and petty sovereigns, to invite an alchymist to take up his residence among them, that they might confine him in a dungeon till he made gold enough to pay millions for his ransom. Many poor wretches suffered perpetual imprisonment in consequence. A similar fate appears to have been intended by Edward II. for Raymond Lulli, who, upon the pretence that he was thereby honoured, was accommodated with apartments in the Tower of London. He found out in time the trick that was about to be played him, and managed to make his escape, some of his biographers say, by jumping into the Thames, and swimming to a vessel that lay waiting to ceive him. In the sixteenth century, the same system was pursued, as will be shown more fully in the life of Seton the Cosmopolite, in the succeeding chapter.
The following is a catalogue of the chief authors upon alchymy, who flourished during this epoch, and whose lives and adventures are either unknown or are unworthy of more detailed notice. John Dowston, an Englishman, lived in 1315, and wrote two treatises on the philosopher’s stone. Richard, or, as some call him, Robert, also an Englishman, lived in 1330, and wrote a work entitled “Correctorium Alchymiae,” which was much esteemed till the time of Paracelsus. In the same year lived Peter of Lombardy, who wrote what he called a “Complete Treatise upon the Hermetic Science,” an abridgement of which was afterwards published by Lacini, a monk of Calabria. In 1330 the most famous alchymist of Paris was one Odomare, whose work “De Practica Magistri” was, for a long time, a hand-book among the brethren of the science. John de Rupecissa, a French monk of the order of St. Francis, flourished in 1357, and pretended to be a prophet as well as an alchymist. Some of his prophecies were so disagreeable to Pope Innocent VI, that the Pontiff determined to put a stop to them, by locking up the prophet in the dungeons of the Vatican. It is generally believed that he died there, though there is no evidence of the fact. His chief works are the “Book of Light,” the “Five Essences,” the “Heaven of Philosophers,” and his grand work “De Confectione Lapidis.” He was not thought a shining light among the adepts. Ortholani was another pretender, of whom nothing is known, but that he exercised the arts of alchymy and astrology at Paris, shortly before the time of Nicholas Flamel. His work on the practice of alchymy was written in that city in 1358. Isaac of Holland wrote, it is supposed, about this time; and his son also devoted himself to the science. Nothing worth repeating is known of their lives. Boerhaave speaks with commendation of many passages in their works, and Paracelsus esteemed them highly: the chief are “De Triplici Ordine Elixiris et Lapidis Theoria,” printed at Berne in 1608; and “Mineralia Opera, seu de Lapide Philosophico,” printed at Middleburg in 1600. They also wrote eight other works upon the same subject. Koffstky, a Pole, wrote an alchymical treatise, entitled “The Tincture of Minerals,” about the year 1488. In this list of authors a royal name must not be forgotten. Charles VI. of France, one of the most credulous princes of the day, whose court absolutely swarmed with alchymists, conjurers, astrologers, and quacks of every description, made several attempts to discover the philosopher’s stone, and thought he knew so much about it, that he determined to enlighten the world with a treatise. It is called the “Royal Work of Charles VI. of France, and the Treasure of Philosophy.” It is said to be the original from which Nicholas Flamel took the idea of his “Desir Desire.” Lenglet du Fresnoy says it is very allegorical, and utterly incomprehensible. For a more complete list of the hermetic philosophers of the fourteenth and fifteenth centuries, the reader is referred to the third volume of Lenglet’s History already quoted.
PART II.
PROGRESS OF THE INFATUATION DURING THE SIXTEENTH AND SEVENTEENTH CENTURIES. – AUGURELL0. – CORNELIUS AGRIPPA. – PARACELSUS. – GEORGE AGRICOLA. – DENYS ZACHAIRE. – DR. DEE AND EDWARD KELLY. – THE COSMOPOLITE. – SENDIVOGIUS. – THE ROSICRUCIANS. – MICHAEL MAYER. – ROBERT FLUDD. – JACOB BOHMEN. – JOHN HEYDN. – JOSEPH FRANCIS BORRI. – ALCHYMICAL WRITERS OF THE SEVENTEENTH CENTURY. – DE LISLE. – ALBERT ALUYS. – COUNT DE ST. GERMAINS. – CAGLIOSTRO. – PRESENT STATE OF THE SCIENCE.
During the sixteenth and seventeenth centuries, the search for the philosopher’s stone was continued by thousands of the enthusiastic and the credulous; but a great change was introduced during this period. The eminent men who devoted themselves to the study, totally changed its aspect, and referred to the possession of their wondrous stone and elixir, not only the conversion of the base into the precious metals, but the solution of all the difficulties of other sciences. They pretended that by its means man would be brought into closer communion with his Maker; that disease and sorrow would be banished from the world; and that “the millions of spiritual beings who walk the earth unseen” would be rendered visible, and become the friends, companions, and instructors of mankind. In the seventeenth century more especially, these poetical and fantastic doctrines excited the notice of Europe; and from Germany, where they had been first disseminated by Rosencreutz, spread into France and England, and ran away with the sound judgment of many clever, but too enthusiastic, searchers for the truth. Paracelsus, Dee, and many others of less note, were captivated by the grace and beauty of the new mythology, which was arising to adorn the literature of Europe. Most of the alchymists of the sixteenth century, although ignorant of the Rosicrucians as a sect, were, in some degree, tinctured with their fanciful tenets: but before we speak more fully of these poetical visio
naries, it will be necessary to resume the history of the hermetic folly where we left off in the former chapter, and trace the gradual change that stole over the dreams of the adepts. It will be seen that the infatuation increased rather than diminished as the world grew older.
AUGURELLO.
Among the alchymists who were born in the fifteenth, and distinguished themselves in the sixteenth century, the first, in point of date, is John Aurelio Augurello. He was born at Rimini in 1441, and became Professor of the belles lettres at Venice and Trevisa. He was early convinced of the truth of the hermetic science, and used to pray to God that he might be happy enough to discover the philosopher’s stone. He was continually surrounded by the paraphernalia of chemistry, and expended all his wealth in the purchase of drugs and metals. He was also a poet, but of less merit than pretensions. His “Chrysopeia,” in which lie pretended to teach the art of making gold, he dedicated to Pope Leo X, in the hope that the Pontiff would reward him handsomely for the compliment; but the Pope was too good a judge of poetry to be pleased with the worse than mediocrity of his poem, and too good a philosopher to approve of the strange doctrines which it inculcated: he was, therefore, far from gratified at the dedication. It is said, that when Augurello applied to him for a reward, the Pope, with great ceremony and much apparent kindness and cordiality, drew an empty purse from his pocket, and presented it to the alchymist, saying, that since he was able to make gold, the most appropriate present that could be made him, was a purse to put it in. This scurvy reward was all that the poor alchymist ever got either for his poetry or his alchymy. He died in a state of extreme poverty, in the eighty-third year of his age.
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