Message #107596

[Bianca]

It must nevertheless be added that the decrease of the belief in magic was not necessarily accompanied by an increase of the belief in a moral order, but that in many cases, like the decaying faith in astrology, the delusion left behind it nothing but a stupid fatalism.

One or two minor forms of this superstition, pyromancy, chiromancy and others, which obtained some credit as the belief in sorcery and astrology was declining, may be here passed over, and even the pseudo-science of physiognomy has by no means the interest which the name might lead us to expect. For it did not appear as the sister and ally of art and psychology, but as a new form of fatalistic superstition, and, what it may have been among the Arabs, as the rival of astrology. The author of a physiognomical treatise, Bartolommeo Cocle, who styled himself a 'metoposcopist,' and whose science, according to Giovio, seemed like one of the most respectable of the free arts, was not content with the prophecies which he made to the many people who daily consulted him, but wrote also a most serious 'catalogue of such whom great dangers to life were awaiting.' Giovio, although grown old in the free thought of Rome 'in hac luce romana'--is of opinion that the predictions contained therein had only too much truth in them We learn from the same source how the people aimed at in these and similar prophecies took vengeance on a seer. Giovanni Bentivoglio caused Lucas Gauricus to be five times swung to and fro against the wall, on a rope hanging from a lofty, winding staircase, because Lucas had foretold to him the loss of his authority. Ermes Bentivoglio sent an assassin after Cocle, because the unlucky metopOscopist had unwillingly prophesied to him that he would die an exile in battle. The murderer seems to have derided the dying man in his last moments, saying that Cocle himself had foretold him he would shortly commit an infamous murder. The reviver of chiromancy, Antioco Tiberto of Cesena, came by an equally miserable end at the hands of Pandolfo Malatesta of Rimini, to whom he had prophesied the worst that a tyrant can imagine, namely, death in exile and in the most grievous poverty. Tiberto was a man of intelligence, who was supposed to give his answers less according to any methodical chiromancy than by means of his shrewd knowledge of mankind; and his high culture won for him the respect of those scholars who thought little of his divination.

Alchemy, in conclusion, which is not mentioned in antiquity till quite late under Diocletian, played only a very subordinate part at the best period of the Renaissance. Italy went through the disease earlier, when Petrarch in the fourteenth century confessed, in his polemic against it, that gold-making was a general practice. Since then that particular kind of faith, devotion, and isolation which the practice of alchemy required became more and more rare in Italy, just when Italian and other adepts began to make their full profit out of the great lords in the North. Under Leo X the few Italians who busied themselves with it were called 'ingenia curiosa,' and Aurelio Augurelli, who dedicated to Leo X, the great despiser of gold, his didactic poem on the making of the metal, is said to have received in return a beautiful but empty purse. The mystic science which besides gold sought for the omnipotent philosopher's stone, is a late northern growth, which had its rise in the theories of Paracelsus and others.