Three years afterwards he died in the hospital of St. Sebastian at Salzburg, in the Tyrol. His death was the signal for empirics and visionaries to foist on the public book after book on occult philosophy, written in his name--of which you may see ten folios--not more than a quarter, I believe, genuine. And these foolish books, as much as anything, have helped to keep up the popular prejudice against one who, in spite of all his faults was a true pioneer of science. I believe (with those moderns who have tried to do him justice) that under all his verbiage and confusion there was a vein of sound scientific, experimental common sense.
When he talks of astronomy as necessary to be known by a physician, it seems to me that he laughs at astrology, properly so called; that is, that the stars influence the character and destiny of man.
Mars, he says, did not make Nero cruel. There would have been long-lived men in the world if Saturn had never ascended the skies; and Helen would have been a wanton, though Venus had never been created.
But he does believe that the heavenly bodies, and the whole skies, have a physical influence on climate, and on the health of men.
He talks of alchemy, but he means by it, I think, only that sound science which we call chemistry, and at which he worked, wandering, he says, among mines and forges, as a practical metallurgist.
He tells us--what sounds startling enough--that magic is the only preceptor which can teach the art of healing; but he means, it seems to me, only an understanding of the invisible processes of nature, in which sense an electrician or a biologist, a Faraday or a Darwin, would be a magician; and when he compares medical magic to the Cabalistic science, of which I spoke just now (and in which he seems to have believed), he only means, I think, that as the Cabala discovers hidden meaning and virtues in the text of Scripture, so ought the man of science to find them in the book of nature. But this kind of talk, wrapt up too in the most confused style, or rather no style at all, is quite enough to account for ignorant and envious people accusing him of magic, saying that he had discovered the philosopher's stone, and the secret of Hermes Trismegistus; that he must make gold, because, though he squandered all his money, he had always money in hand; and that he kept a "devil's-bird," a familiar spirit, in the pommel of that famous long sword of his, which he was only too ready to lug out on provocation--the said spirit, Agoth by name, being probably only the laudanum bottle with which he worked so many wondrous cures, and of which, to judge from his writings, he took only too freely himself.
But the charm of Paracelsus is in his humour, his mother-wit. He was blamed for consorting with boors in pot-houses; blamed for writing in racy German, instead of bad school-Latin: but you can hardly read a chapter, either of his German or his dog-Latin, without finding many a good thing--witty and weighty, though often not a little coarse. He talks in parables. He draws illustrations, like Socrates of old, from the commonest and the oddest matters to enforce the weightiest truths. "Fortune and misfortune," he says, for instance nobly enough, "are not like snow and wind, they must be deduced and known from the secrets of nature. Therefore misfortune is ignorance, fortune is knowledge. The man who walks out in the rain is not unfortunate if he gets a ducking.""Nature," he says again, "makes the text, and the medical man adds the gloss; but the two fit each other no better than a dog does a bath;" and again, when he is arguing against the doctors who hated chemistry--"Who hates a thing which has hurt nobody? Will you complain of a dog for biting you, if you lay hold of his tail? Does the emperor send the thief to the gallows, or the thing which he has stolen? The thief, I think. Therefore science should not be despised on account of some who know nothing about it." You will say the reasoning is not very clear, and indeed the passage, like too many more, smacks strongly of wine and laudanum. But such is his quaint racy style. As humorous a man, it seems to me, as you shall meet with for many a day; and where there is humour there is pretty sure to be imagination, tenderness, and depth of heart.
As for his notions of what a man of science should be, the servant of God, and of Nature--which is the work of God--using his powers not for money, not for ambition, but in love and charity, as he says, for the good of his fellow-man--on that matter Paracelsus is always noble. All that Mr. Browning has conceived on that point, all the noble speeches which he has put into Paracelsus's mouth, are true to his writings. How can they be otherwise, if Mr. Browning set them forth--a genius as accurate and penetrating as he is wise and pure?
But was Paracelsus a drunkard after all?
Gentlemen, what concern is that of yours or mine? I have gone into the question, as Mr. Browning did, cannot say, and don't care to say.
Oporinus, who slandered him so cruelly, recanted when Paracelsus was dead, and sang his praises--too late. But I do not read that he recanted the charge of drunkenness. His defenders allow it, only saying that it was the fault not of him alone, but of all Germans.
