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.