Hidden Texts/1973 Secret, Littérature et alchimie a la fin du XVIe et au début du XVIIe siècle

Littérature et alchimie a la fin du XVI^e et au début du XVII^e siècle

Cyrano de Bergerac et Tristan l’Hermite

Luciano Erba dans son excellent travail sur Cyrano de Bergerac, s’il a relevé le passage du Voyage dans la lune évoquant Tristan l’Hermite , n’a pas fait le rapprochement avec Le page disgracié, „ véritable histoire de sa jeunesse » comme l’écrivit l’abbé d’Olivet, et qui comporte toute une série de chapitres sur l’alchimie  : chapitre XI : Comme le page fut pris pour un magicien ; chapitre XIII : A l’hostellerie.., « je m’aperçus qu’après avoir allumé un grand feu il (le voisin de chambre) tira d’un sac qu’il avoit apporté beaucoup de divers ustensiles qu’il posait fort doucement aupres du feu, de peur qu’ils ne fissent du bruit... il tira d’entre ses hardes une platine de fer ronde... et vis par cet artifice qu’il avoit fait de l’or monnayé... J’avois lu force livres curieux sans excepter ceux qui sont remplis de ces enigmes confuses que l’on estime des guides sacrés pour trouver la pierre philosophale. Je savais tous les contes qu’on fait de Jacques Cœur, Remond Lulle, Arnold de Villeneuve, Nicolas Flamel et autres jusqu’à Bragardin ». Au chapitre XIV : Comme le page disgracié fit connaissance avec un homme qui avait la pierre philosophale... « il voulut que je fisse une confession generale en la ville où nous allions entre les mains d’un bon pere religieux qu’il me nomma, et que passant en Angleterre je l’attendisse a Londres... il me mènerait par toute la terre, dont il me disait savoir presque toutes les langues et coutumes, que nous commencerions ces beaux voyages par celui de la Terre sainte ». Au chapitre XV : « Comme le page goûta de ce que le philosophe nommoit médecine universelle et où il reçoit trois bouteilles, la premiere couleur de perles contenant de l’huile de talc, la seconde, couleur de feu contenant de la poudre de projection, et la troisième couleur de pourpre contenant la médecine universelle. » C’est le chapitre auquel pensa Cyrano, et le chapitre XVII : « Comme le page apres une tempete mit en pratique une poudre que le philosophe lui avait donnée. »

Il faut en outre rappeler que Tristan rentra au service de Gaston d’Orléans , dont on sait le goût qu’il manifesta pour les sciences curieuses, et l’histoire racontée par Patris à Segrais, qui éclaire le passage sur Cardan. Cyrano écrit : « Etant arrivé chez moi, je montai dans mon cabinet, où je trouvai sur la table un livre ouvert que je [p. 104] n’avois point mis. C’était celui de Cardan... » On lit dans les Segrai-siana  : « M. Patris avoit suivi Monsieur en Flandre, où estant logé dans le chasteau d’Egmont, l’heure du diner etant venue, et étant sorti de sa chambre pour se rendre au lieu où l’on mangeoit, il s’arrêta en passant à la porte d’un officier de Monsieur de ses amis, fort honnete homme, pour le prendre avec lui : voyant que l’officier ne venoit pas, il frappa une seconde fois, et l’appela en même temps, en lui demandant s’il ne vouloit pas venir diner : l’officier ne repondant pas et ne doutant pas qu’il ne fut sans sa chambre, parce que la clef estoit à la porte, il ouvre et entrant il le voit assis pres de sa table comme hors de lui meme, il s’approche fort pres et demande ce qu’il avoit : l’officier revenant à lui, dit : Vous ne seriez pas moins surpris que je le suis, si vous avies vu comme moi le livre que vous voies en cet endroit la, y passer tout seul et des feuillets se tourner d’eux memes, sans que je voie autre chose : c’était le livre de Cardan de la subtilité. Bon, lui dit M. Patris, vous vous mocques, vous avies l’imagination remplie de ce que vous venies de lire, vous aves mis vous meme le livre a la place où il est... pour marque que ce n’est pas une vision, c’est que la porte que voilà s’est ouverte et refermée et c’est par là que l’esprit s’est retiré. M. Patris alla ouvrir cette porte, qui était celle d’une gallerie assez longue, au bout de laquelle il y avoit une grande chaise de bois fort pesante, tant que deux hommes auroient pu porter et il n’y avoit autre chose, il vit que cette chaise se branla et quitta sa place en venant vers lui comme soutenue en l’air... Cela fit forte impression sur l’esprit de M. Patris et ne contribua pas peu à le faire devenir dévot. Je n’ai rien vu de ces sortes de choses, mais voila ce que j’en ai appris de positif et je ne crois pas que M. Patris qui était un homme sincère et qui m’a raconté tres serieusement, ait voulu inventer une fable pour m’en faire le recit comme d’une vérité. »

Kabbale et alchimie

Nous avions eu l’occasion de signaler, à propos des alchimistes de Fiers, l’emploi de termes de kabbale alors en pleine mode. Vicot dépendait d’Agrippa manifestement . On peut sans crainte de se tromper, étant donné le rare emploi du mot Cabale avant Pic de la Mirandole dater les passages d’œuvres d’alchimie où il paraît. Et d’abord chez N. Flamel. Dans le livre des figures hiéroglyphiques, il revient par deux fois : « Encore qu’il fût bien intelligiblement figuré et peint, toutefois, aucun ne l’eût sçu comprendre sans être fort bien avancé en leur Cabale traditive...  » et plus bas : « Les anciens sages Cabalistes l’ont décrite dans les Métamorphoses du serpent de Mars...  » Sans revenir sur le livre d’Abraham Juif, il est fort vraisemblable que P. Arnauld sieur de la Chevallerie Poitevin interpola au moins. Et l’on retrouve d’ailleurs le mot de Cabale dans une autre œuvre éditée par Arnauld, Le secret livre du tres ancien Philosophe Artéphius : « Nunquid enim etiam haec ars est cabalistica? arcanis plena ?  »

[p. 105] C’est de la même façon qu’on fera écrire à Basile Valentin  : « Je ne me sers pas ici de la façon de parler des poètes ni du style pareil à celui qui est dans mon livre de la philosophie occulte, que j’ai déjà mis au jour et qui traite de la naissance ...je ne m’exprime ici non plus en termes mystiques comme les Mages et Cabalistes ont fait... »

Jean d’Aubry et François Mercure Van Helmont

Jean d’Aubry de Montpellier a si mauvaise réputation que le Dictionnaire de biographie française le présente comme « médecin ou charlatan ». Les notices sur lui se ressentent des propos que rapporta G. Patin. Quelle qu’ait été la vérité, le personnage, qui eut un culte pour Lulle, tenu d’ailleurs pour alchimiste, fut du moins en relations avec des hommes non négligeables, quelque opinion qu’on ait d’eux. Et d’abord François Mercure Van Helmont, qui ne put qu’être sen-sible aux éloges prodigués par le Français à son père. Voici la lettre qu’il lui écrivit  :

« Monsieur je suis bien aise de vous saluer ayant appris en cette ville les belles cures que vous faites dans la Hollande, je vous ay escrit touchant la correspondance que je desirerois avoir avec vous, laquelle est à present difficile, parce que mon départ s’approche vers l’Angleterre d’une marque et l’Allemagne etc. Et Dieu seul scait où je dois finir mes jours, donc n’ayant lieux ny temps asseuré comme un pélerin en ce monde : jugez l’impossibilité ; mais s’il advient comme j’espere dans quelques mois que mon pelerinage me rameine par la France, s’il plait à Dieu, je vous iray voir, ou nous nous entretiendrons particulièrement, reconnaissant en tout ce que j’ay ouy de vous, une grande franchise. Du reste touchant le livre de mon pere, la sentence de Gamaliel nous rendra clarté. Dieu soit avec vous et moy. Monsieur, je vous souhaite de vous aymer comme à moy meme. Franciscus Mercurius Van Helmont Bruxelles ce 20 mars 1657 . »

Aubry, qui se vante d’avoir été en relations avec le sieur Vaultier abbé de S. Mange-les-chalons et premier médecin du Roy , une autre bête noire de Patin, le Dominicain missionnaire J. B. du Tertre , le P. Yves de Paris mérite encore une place parmi les voyageurs et les encyclopédistes de l’époque.

Qui était Antoine Domayron Toulousain ?

[p. 106] Antoine Domayron publia en 1610, à Lyon, chez Simon Rigaud, rue Mercière, au soufflet d’or, l’Histoire du siège des Muses, où parmi le chaste amour, est traicté de plusieurs belles et curieuses sciences divine, moralle et naturelle, architecture, alchimie, peincture et autres. Mais on cherche en vain la mention de ce libraire dans la monumentale Bibliographie lyonnaise , comme celle de Domayron tant dans le Dictionnaire de biographie française que dans les bibliographies toulousaines que nous avons pu consulter . Et pourtant, contre l’avis de Brunet , l’œuvre de Domayron vaut plus que son titre.

L’ouvrage est divisé en « neuf livres (que je tiltre Siège des Muses) à cause que ceux qui sont es discours habitent une maison de tel nom, outre que les propos qui y sont tenus ne sont jamais vuides de quelque science propre aux Muses ». Et le roman n’est qu’un prétexte à ces discours, comme le souligne le résumé par l’auteur  : « Au premier livre... là je voy des tableaux, le dernier desquels me donne matière de faire voir aux pauvres alchimistes, qu’ils feroient mieux d’employer leurs biens et temps à quelque autre travail qu’à celuy de la soufflerie, si ce n’est qu’ils ayent les deux qualités nécessaires à tel art, qui sont parfaicte cognoissance de la vraye matière qui est requise, et de sa nature, ensemble estre riche pour despendre, sans avoir visée au gain. Tous autres qui se peinent vrais lachrimistes, sont deçeus... Le grand nombre d’affronteurs qui roulent par le monde, seront veus au second livre. » Au troisième livre : « Baillion, qui sortit de la Gascongne sans autre appuy que de la vertu estans prins des Turcs se tint ferme en sa foy, s’accommodant en toute autre chose à l’humeur mahometane, qui est cause de le faire honorer, en fin recompenser de ses services, en telle sorte qu’il a eu moyen de faire une des belles, riches et vertueuses familles de l’Europe. » C’est le Siège des Muses. Le quatrième livre traite du « vray amour et conte l’accord réalisé par la diplomatie d’Henri IV entre Venise et le Pape Paul V ». Dans le cinquième livre « est expliqué l’équivoque de Magie ». Le sixième livre est consacré aux médailles, et aux fards est consacré le septième. Au cours du huitième livre visite de la Grèce avec l’histoire de l’amant qui pleure depuis sept ans son épouse. Le dernier livre traite de la navigation ancienne à propos de l’enlèvement par les corsaires turcs des héros du roman, dont l’auteur qui « laissé seul au mitan de la mer... je me plains d’une mort qui m’étoit certaine, sans le service que le Dieu Délien veut que je luy rende en sa maison françoise, ou nous verrons encor’ un coup les habitans du Siège des [p. 107] Muses, sçaurons leur délivrance, et fortunes suyvies, recommançans le train de la vie vertueuse dans le Palais d’Apollon qui suyvra dès mon premier loisir ».

On peut imaginer que Domayron, qui avait obtenu le privilège pour le Siège des Muses et pour le Palais d’Apollon mourut. D’après ce seul document on peut aussi imaginer Fauteur. Ce Toulousain fait l’éloge de sa province : « C’est en l’enclos de la France, et en la partie que lui donne l’entre-deux du midi à l’occident, que les anciens Tectosages, Hedues et Voscontes logeoient. Parmi leur pais va serpentant le fleuve Garonne, depuis les hautes montagnes Pirénées jusques à la fin des Vascons, qu’elle a son emboucheure en l’Ocean, ayant sur ses flancs plusieurs belles villes, notamment pres où elle finit son cours, ceste honorable Bordeaux, mere de tant de rares esprits, et receptacle de toutes les nations septentrionales qui abordent à elle par la mer : où se voit encores quelque marque de l’Antiquité, en l’amphitheatre que ceux du pais appellent Palais Galien: long de trois cents septante pieds, et large de deux cens trente : outre ce Palais Tutele dédié anciennement aux dieux tutélares, qu’aucunes fois j’ay admiré à cause de ses grandes pierres carrées et de ses voutes à l’antique toute la longueur estant de quatre-vingts sept pieds et soixante trois de large, ainsi que j’ay mesuré y estant, comme aussi remarque le cimetière S. Seurin, et le sepulchre d’eau descroissant à la suite de la lune... mais au mi-cours du fleuve se voit la grand ville des Tectosages, soit qu’ils l’ayent fondée (où ce Tholus parti de Japhet, six cent ans et plus avant Rome)... cité gouvernée de ses anciennes loix au Capitole (d’où les magistrats portent le nom) où une souveraine Cour rend le droit a tout le païs d’alentour, et où se rendent parfaist à la cognoissance du juste tous ceux qui veulent hanter les études de l’Université. Tholouse pepinière d’esprits relevez, sejour d’hommes scavans, siege de justice, religieuse en sa foy et hostel commun des estrangers, qui y viennent pour apprendre quelque belle science en elle. Je vous salue ma ville... et vous honnore comme ma nourriciere, faché de ne pouvoir atteindre a vous rendre le devoir que je vous dois, par quelque fait remarquable. »

C’est de ce pays qu’est Ballion l’un des héros du livre, qui raconte : « nous sommes tous de France : et qu’un mien frère qui estoit mon aisné (n’ayant voulu se marier quoy que de bons partis luy fussent venus en main) s’estant ennamouré d’une fille d’un conseiller du Parlement de Bordeaux, à laquelle un autre de la mesme ville pretendoit, il arriva qu’ayant paroles, et faicts ensemble, mon frère tua d’une estocade son corrival. Et à ceste cause (sans demander grace au Roy) s’en alla à Malte. »

S’il est difficile de faire la part autobiographique dans un récit où l’auteur a décidé de n’employer jamais le « on », sans vouloir critiquer ceux qui l’emploient comme il le dit dans une incidente où il témoigne [p. 108] de ses goûts littéraires « ce seroit une lourde impertinence à moy de taxer l’Amiot, Ronsard, Belleforest, Viginaire, du Vair... recogneus pour les meilleures plumes de nostre France  », il est certain que Domayron voyagea notamment en Italie pour y satisfaire ses goûts pour la peinture, l’architecture, les antiques, et qu’il fut particulièrement curieux de magie et d’alchimie. Autant de traits qui le rapprochent de son aîné Biaise de Vigenère.

Un des héros déclare : « Je ne veux pas denier à mes amis ce qu’ils me demandent de plus remarquable en ma promenade. Si ainsi se peut nommer le voiage des pais lointains pendant quatre ans...  » et un autre : « Tout ce qui est de beau et notable en Italie et en Sicile, ayant esté veu et remarqué de moy pendant deux ans, le lieu qui me vint plus a gré fut Venise, en laquelle je resolus passer un hyver, et à ce dessein m’y estant acheminé, arriva le gros du discord d’entre le saint Pere le Pape et ceste République... pendant que j’estois en ceste ville libre je fis cognoissance avec beaucoup de nobles d’icelle, qui de leur courtoisie s’agréoient en ma compagnie, et ne passoit jour que je ne fusse visité de plusieurs d’iceux, parmy tous j’avois plus estroicte familiarité avec un, l’oncle duquel fut faict général de l’armée navale de sa Republique : c’estoit Jean Bembo, homme vieil et expérimenté en toutes grandes charges . » Et c’est sans surprise qu’on trouve au livre deuxième un long récit de l’affaire de Venise : « L’affaire estoit entre le sainct Père le Pape Paul V et le prince de Venise Léonard Donat... Mr d’Halincourt estant son ambassadeur (d’Henri IV) pres sa Saincteté, seigneur qui outre les grandes et rares parties qui sont en luy, pour avoir desja esté employé en une ambassade extraordinaire en Italie vers le feu Pape Clement VIII et à Florence pour le traicté de mariage de la Royne, estoit tres capable des affaires de la Cour de Rome, et comme tres judicieux s’etoit rendu si agréable au Pape qu’il disposait aysement l’esprit de sa Saincteté à recevoir et faire son profit des offres que le Roy son maistre faisoit pour l’accommodement... Sa Majesté ... envoya M le cardinal de Joyeuse en Italie pour mettre la dernière main à l’œuvre... ainsi print fin ce grand et important affaire auquel MM les cardinaus françois de Gyvry, Serafin et du Perron estans alors à Rome contribuerent aussi en ceste négociation ce qui estoit du leur... Le Pape, les cardinaux et ce peu de Senat Romain qui reste, ont resolu de faire une statue du grand Henry quatriesme, qui de bronze soit posée devant S. Jean de Lateran, pour memoire éternelle de ses prouesses passées, et prudence presente, soit pour cela, ou pour recognoissance d’une riche abbaye, que le Roy a donné au de Lateran, m’a esté dit depuis que la statue a esté jettée en vestement imperial, haussant le sceptre d’une main, et tenant un pied sur un trophée d’armes. » Et Domayron notait dans la marge : « Henrico IV Francorum et Navar. Regi christianis. pietate alteri Clodoveo, varietate praeliorum Carolo Magn. amplificandae studio relig. S. Lodovico generis propagat. [p. 109] Statuam hanc aeneam sacrosanctae Lateranensis Basilicae capitulum et canonici grati animi monumenta collocandam curarunt anno CIↃ IↃC VIII suae regiae majestatis oratore Carolo de Neufville, Domino d’Halincourt. » Evoquant la guerre qui aurait pu naître, il note : « La Republique ne l’eust pas faite moindre par le moyen de l’argent qu’il se dit qu’elle a en grand quantité, de quoy elle fit montre le 25^e mars (jour de l’annonciation de l’an 1607) où parmy les grands morceaux d’or et d’argent qui furent mis en la place S. Marc estoit notable une chaîne d’or en lames massives du poids de neuf cens mille escus, comme un qui la vit peser m’a asseuré, encore que le commun dise qu’elle pesoit un million et demy : à suyte de quoy le general de l’armée navale, qui ja avoit esté nommé Jean Bembo reçeut le baston avec grande solennité (le 29 avril).  »

On peut le voir à Rome où « un tres docte et éloquent homme de mon pais se mesprint, de me dire que ledict Tranquil estoit mort longtemps avant l’empire d’Adrian, à quoy je ne voulus estriver à cause de l’honneur que je portois à sa doctrine et à un seigneur Baron quercinois chez qui nous estions... », et où son goût pour les antiques lui attira aventure  : « Par l’Italie s’est espandue une opinion ... que les François sçavent toutes les choses cachées qui sont par l’Italie, disant qu’ils ont ceste science des livres qu’ils ont prins es guerres antiques et modernes qui se sont faictes en ce pais... à Rome... m’escheut à me trouver embrouillé aupres d’un Grand, lequel m’ayant assez curieusement veu aller autour des choses antiques... je fus contraint par ses paroles et prié d’entrer par les Bains de Diocletian, et aller sortir derriere S. Pancrace... et ce à cause qu’un Flamand (qui se disoit François, ayant la langue) luy avait fait accroire qu’en ce lieu soubsterrain y avoit un thresor... ledict Flamand avoit esté entretenu un an et demy avec bonne paye... » Mais semblables aventures lui arrivèrent ailleurs  : « En la Brouzze, païs des antiques Samnites, et entre les ruineuses vestiges de la belle Amiterne, jadis ville capitale de ce peuple : au mois de juin je fus conduit de deux gentils-hommes de l’Aquila dans une caverne soubsterraine plus de demy lieue loing, avec flambeaux, où ils m’asseuroient estre une statue d’or d’un roy assis et appuiant son bras sur une table d’or... mais lorsque quelqu’un vouloit prendre quelque chose, venoyent certains coups de baston invisibles, qui se faisoient tres bien sentir... J’eus un grand desir de voir telles merveilles... ne veis que pierres, et d’eau desgoutant de la voulte du rocher... peu de jours après, m’emmenerent a trois lieues loing au pied d’une haute montagne, que ceux du pais appellent Monte Cornu. » Aventures semblables à Sulmone aupres de Naples sortant la Porte Nolane, à Regge etc.

Amateur de médailles, il parle de « celle de Silvius Otho, en ject de métal, telle que la recouvray en Sicile, de laquelle m’en a esté présenté plusieurs fois passé cent escus d’or : celle de Galba de Corinthique, que le lendemain que je l’eus achepté pour douze escus, m’en fut présenté trente par l’agent de l’Empereur qui estoit à Rome... » [p. 110] C’est un amateur éclairé  : « Il se faut garder de faillir en prenant de celles que Jean Cavin de Padoue a faictes, qui imitent de telle façon les anciennes qu’il y a difficulté de les discerner que par personnes entendues à l’antiquité, et au fait des vernis modernes. » Il a d’ailleurs connu les principaux cabinets d’antiques : « ...les anciens s’en servoient comme d’un joyau, l’accommodant en bague : desquelles les curieux antiquaires trouvent quelquefois, ayant au chaton cest os, bien souvent entaillé en quelques figures, ce qu’ils ne cognoissent point, ainsi que j’ay expérimenté aupres des plus versés à l’antiquité de l’Italie : en ayant veu au cabinet de L’Imparati à Naples, chez Calceolar de Vérone, à Venise parmy les antiquités du Patriarche d’Aquilée...  »

Amateur aussi de peinture, il écrit : « Je n’osois juger la main, quoy que la maniere me flattat en faveur de Michel l’Ange Bonarot : mais n’y voyant le contournement des corps qu’il use, me faisoit rester irrésolu. Les quatre représentoient, sous l’inégalité des âges, les temps en ses quatre saisons : ce cy estant faict de telle invention, qu’à un chascun les quatre elements, les aages, les temps, avec les diversités d’humeurs de l’homme se trouvoient en si belle releveure de couleurs, et imitation de la nature, que le vent mesme sembloit se faire voir. » Ayant décrit Pomone parmi paniers et garçonnets, il note: « prins ce croy-je du Tableau des amoureux de Philostrate. Avoit de surplus un de ces enfans qui caressoit d’une main l’oyseau Manucodate , autrement dit de Paradis, à cause que sans pieds ne jambes, volant sans cesse, se nourrit de la rosée, et de l’air, et de l’autre main le meme garcon essayoit de retenir un caméléon... »

Ayant décrit les huit tableaux, Domayron fait intervenir une curiosité qui lui tient à cœur, l’alchimie  : « Mais quel croirez-vous (me dit le Gentil-homme) estre le plus ingenieusement faict ? L’égalité de perfection (dis-je) y est tellement observée, qu’il n’y a point moyen d’eslite. Vous n’avez pas à l’adventure (dit il) comprins le dessein de ce dernier. Il est vray, respondis-je, ne l’ayant pas seulement regardé. Or considerez le bien, poursuyvit-il, et voyez que de toutes parts, il y a fourneaux, tours, alembics, phioles, cornues, matras, circulatoires, lampes, pellicans, cruzols, vases, soufflets, charbons et feux : où il faut noter l’idée du peintre (qui estoit le Bassan) faisant ses tableaux de païsages estre de representer quel profit se peut tirer des quatre elemens. Autour desquels quiconque travaille, peut prendre sa vie avec delectation, le seul feu excepté. C’est pourquoy à tous les autres trois les personnes depeintes y sont bien vestues, et en bon point, face allaigre, mangeans avec joye à table, faicte à quelque recoin de la peinture, là où en celuy-ci du [p. 111] feu ne s’y voient que certains vieillards tout couverts d’haillons... parce que les alchimistes arrivent à tel periode (à la suite du feu et de tels instrumens) qu’ils sont à la fin réduits à la mendicité. » C’est pourtant un éloge de l’alchimie que donne Domayron : « Qui m’a faict quelquefois imaginer que ceux qui travaillent en cest exercice ont plus de noblesse en leurs dessains, que tous les autres artistes. Ma raison estant, que tous les autres arts se figurent la nature pour patron taschant à l’imiter, se croians lors de tant plus parfaicts, qu’ils auront approché de contrefaire au naif la nature. Mais l’alchimiste va plus avant, car il veut faire par l’art la mesme chose que la nature faict. Quoy davantage? Il veut operer au dessus d’icelle et finir ce qu’elle a laissé imparfaict... De façon que l’ignorance seule est cause du malheur de ceux qui font venir a mespris tous autres qui peuvent avoir toutes choses requises à ce rare mestier. Parce que qui veut faire cest art, faut qu’il aye deux choses inseparables, à scavoir la doctrine telle qu’il n’ignore rien des qualités, et nature de ce, sur quoy il veut operer. Et l’autre qu’il aye de grands moyens, et richesses, pour despendre sans avoir sa visée du gain se contentant du plaisir qui se prend à tel exercice. »

Tout l’ouvrage est d’ailleurs parsemé de recettes comme en com-portent les traités d’alchimie du temps : secret pour les cheveux, secret pour déshâler la peau délicate, etc, car « ces choses mondifians et apportans aide à la santé peuvent estre employées sans blasme.. sans qu’il faille dire que c’est fard  » (car Domayron cite volontiers les Pères contre les fards, dont il dénonce d’ailleurs la nocivité). Il est probable que Domayron, d’une province qui produisit maints alchimistes , pratiqua, outre qu’il disposa d’une bibliothèque fort riche . Ayant cité une recette de verbène il ajoute : « Tout cey est prins d’un Théophraste sous le titre de celeste et terrestre philosophie », ajoutant dans la marge : « C’estoit un manuscrit que je ne veux pas asseurer estre du vray Theophraste, quoy que le tiltre le nommast « discipulus Platonis », n’ayant trouvé parmy ses autres œuvres celle cy. Il avoit esté de Cor. Agrippa son seing y estant . »

Dans le chapitre qu’il consacra à la magie, et qui a été ignoré des écrivains modernes qui ont traité de la question , il cite un autre manuscrit  : « De ce qui s’est diet de l’Alemand Paracelse, je ne serois d’advis reprover son dire si facilement que d’aucuns font, et comme moy-mesme ay d’autres fois faict ; si bien que je pretends que chacun sçache, qu’il a faict la pluspart de ses œuvres damnables, [p. 112] parmy lesquelles faut sçavoir eslire ce qui est bon notamment, ce qui est du seul art de médecine qui peut servir à la santé, se prenant garde de n’admettre rien de superstitieux. Parce que tous ceux qui voyent son œuvre, à l’instant que le rencontre se faict de quelque parole non vulgairement intelligible, ou d’observance et façon extraordinaire, ils la jugent illicite et vaine : en quoy je souhaitte faire remarquer aux esprits curieux, ce que j’ay noté en un sien manuscript, qu’autres fois a esté entre mes mains, où il donne raison du methode particulier qu’il a voulu suyvre, qu’il dit avoir prins pour ne rendre ses secrets communs, et lesquels desirent laisser à la posterité des esprits plus releves que l’ordinaire, il les a ombragés de plusieurs paroles, signes et caractères, qui ne sont intelligibles de tous. Ce qu’ayant ainsi remarqué (moy qui rejettois telles œuvres comme damnables) depuis ayant appris l’intention de l’autheur, me suis peiné a trouver le vray sens de ses discours, en aucuns desquels restant pour encores aveugle, suis arrivé à la parfaicte cognoissance de plusieurs, faisant réüssir le secret bon apres l’expérience : notamment celuy duquel avons parlé des playes, que j’ay veu véritable pour l’effect mais non pour la façon, qui est superstitieuse et non recevable... »

Domayron, qui reçut approbation pour son ouvrage des censeurs écclesiastiques , s’il admet la magie rejette la sorcellerie :  : « Ceux qui mettent les secrets sous l’observance des temps, hors la vertu propre des herbes, qui s’augmente sous une influence plusqu’en une autre, signes, cérémonies, superstitions, nombres de croix, caractères, cercles sous tiltre de pentacule, consécrations et autres telles choses, ceux-la dis-je sont vrayement sorciers et enchanteurs, ou dependans d’iceux et non magiciens... Que si les esprits viennent et apparoissent au conjurant sorcier, ce n’est pas qu’ils soient forcés, quoy qu’ils en fassent semblant, ains a fin de faire croire à ces badins qu’ils sont parfaicts en leur art... lesquels ne se soucient du tout point de ces consecrations de livres, et ne se laissent point aller à toutes ces clefs ny clavicules des Rabins (que faussement aucuns attribuent au sage Salomon, equivoquans d’un autre Juif de ce nom, grand amy de Tritheme)  » Et nous avions eu l’occasion de relever le passage où Domayron montra à de supersticieux Italiens que Pic de la Mirandole n’avait pu user d’une balle de cristal pour évoquer des esprits .

Un autre intérêt de cet ouvrage est la part faite aux Turcs. Le Siège des Muses fut fondé par Baillon, captif d’abord des Barbaresques. L’amant qui pleure depuis sept ans son épouse est un enfant pris par les Corsaires à San Remo, qui s’amourache d’une jeune chrétienne, Pauline, prise vers Marseille « grand nombre de vaisseaux venoyent d’une Foire que les François tenoient à l’emboucheure du Rosne... vers les Iles Heres sans nous approcher du Chasteau d’I  ».

Si Domayron n’a déjà fait l’objet d’une étude, qui nous aurait échappé, il mériterait évidemment quelque recherche.

L’alchimiste anonyme d’Orléans

[p. 113] Si Domayron a un nom, l’alchimiste qui glosa l’Hermetis Trismegisti Tractatus vere aureus de lapidis philosophici secreto voulut garder l’anonymat, et il ne semble pas qu’on ait jamais chercher à le percer. Cet ouvrage fut d’ailleurs publié par un Dominicus Gnosius Belga à Leipzig en 1610, resté aussi mystérieux .

La dédicace du Traité est datée d’« Aureliis ad Ligerim » le 23 octobre 1608. Elle est adressée « Philosopho ter maximo, Theosopho, Jurisperito, Medico, hoc est Comiti Palatino Dn. Jacobo Alsteinio patritio Romano, equiti aurei calcaris et regiae Majestati in Galliis a consiliis valetudinis ». C’est cette dédicace qui nous fournit les seuls renseignements sur ce Comte d’Alstein et sur l’anonyme d’Orléans. C’est un jeu d’abord sur le nom de la pierre dans le nom du dédicataire : « Quemadmodum chymici philosophi solent omnes mundi lapides in tres praecipuos, tanquam generales reducere, in animalem videlicet vegetalem et mineralem, sic tu quoque Alsteini, vir inclyte, patrone et Mecoenas summe observande, qui a cunctis nomen habes lapidibus, hac principali nominum triplicitate conspicue adornatus... sic es theosophus : jurisperitus et medicus. Liberae enim ac supercelestis civitatis municeps factus, hanc a Deo nactus es gratiam, ut cum quibusvis, etiam summi judicii theologis conferre possis... Quanta etiam tua sit in medicina praestantia, novit non tantum Gallia, verum Anglia, Belgia, Helvetia, Italia, Bohemia, Moravia, Hungaria, Polonia, imo tota etiam Germania  ».

Une conclusion à l’ouvrage précisera les rapports des deux hommes « In Galliam quoties te advenisse audiebam, toties summo perfusus gaudio ac laetitia, mihi unice gratulabar. Ut enim de coeteris meritis jam nihil dicam, quibus me multis tibi modis obstrinxisti : ex sola tua conversatione et colloquio quotidiano, a quo me discendi avidum non tantum non repellebas, sed amice potius invitabas, et humanissime insuper rogabas, in cursu meo philosophico tantum hausi utilitatis, ut cum Alexandro magno vere mihi nunc liceat dicere : vivendi me principium a patre, bene vivendi a te accepisse, ita ut generatus quidem a parentibus, nunc vero per te ab eliano quodam vel divino potius spiritu regneratus plane videar. »

L’anonyme ne se désignera que par un distique « Sed quaeris fortasse, quisnam ego sim anonymus, qui tam audacter te compellare audeam ? Dicam id, et hoc quidem disticho :

Ignis me genuit : sic nomen ab igne resumo :
Non secus ac lapidis tu quoque nomen amas.

Jam quidem satis me nosse debebas, sed propter alios imbecillioris judicii, nominis mei rationem luculentius exponam. Vulcani naturam habeo, omniaque corpora, quibuscumque subjicior, temporis longin-quitate demulceo, et in meam verto naturam subtilem et spiritualem... Supplantator Tu, me tandem victorem sine dubio reddes : sicque Tu Jacobus, ego vero, qui ignea virtute tandem praevalebo Israel vocabimur ».

[p. 114] Au cours du traité l’anonyme donnera quelques preuves de son appartenance à la France. Ainsi c’est un proverbe : « Unde recte dicimus proverbio gallico : La santé surpasse tout...  » Ou bien à propos de la couleur des corbeaux  : « Neque mireris, quod tot colorum differentias sive varietates in corvis statuamus, licet non nisi nigri vulgo sint noti. Fateor equidem nigros esse vulgatissimos : post tamen non raro his meis oculis vidi etiam albos, in aulis principum et regum, ut Dresdae in Misnia, in Electoris imperialis horto, et alibi. Tandem vero rarissimi sunt rubei corvi, quorum non nisi duos memini me vidisse in magna ista Regis nostri christianissimi cavea, quae extructa habetur in horto regio apud pagum quendam, quem Fontem bellum, vulgo Fonteinebleau vocant : quanquam et hi non omnino rubei, sed variegati rubris plumis tantum erant. » Ce Français en bon alchimiste a en effet voyagé, et il dira à Alstein, qui lui a tout appris « nolo tamen inficiari me quoque aliorum plurium adhuc virorum doctissimorum colloquio interfuisse tam in Galliis quam in Germania. » Il nous rapporte une de ces discussions à propos de ces souffleurs prétentieux qui font tant de tort aux vrais alchimistes  : « Hujusmodi quadratum Polyphemum vidi aliquando in amplissima nostra Parisiensium urbe, qui natione graecus, sine dubio etiam semper mendax, mala bestia, venter piger, non verebatur oblatrare viro cuidam doctissimo, magno philosopho, caballistae , mago, et rerum abstrusarum peritissimo : cui sese non solum aequiparabat dicens : quantus tu es in lingua latina philosophus, tantus ego sum in mea graeca: sed contemptu quoque illum in medicis tantum rebus solerter satis versatum esse blaterabat : in chymicis autem ne secum quidem comparandum impudentissime mentiebatur. Idem mihi aliquando contigit in Helvetia, Augustae Rauracorum : cum in diversorio quodam inter prandendum contulissem, cum quodam Germano, viro alias literatissimo, qui postquam meas objectiones de arte chymica solvere nesciabat, et in presentia aliorum juvenum medicorum, sibi familiarium, prae pudore erubescebat, hac rixosa importunitate suae authoritatis salutem vindicaturus : Tu, inquit, ut ex sermone tuo intelligo, prorsus ignarus es rerum chymicarum, nec vel carbonem tetigisti unquam. Ego vero, quia antea ex propria ipsius confessione illum diu laborando ne tantillum quidem inde percepisse utilitatis, noveram, simpliciter respondi : neque tot inutiles feci sumptus, ut multi solent. Sed si miser ille scivisset, quam parum veri chymiae indagatores de mortuis illis carbonibus solliciti essent, quamque mihi tum temporis labia carbone vivo, ab altari philosophico per angelicam vel potius divinam inspirationem ad me perlato, tacta ac tincta fuissent : majori forte verborum humanitate meam quaesivisset amicitiam, neque tam difficilem sese erga me exhibuisset. »

[p. 115] On aura remarqué au passage l’assurance de l’alchimiste d’Orléans d’avoir eu les lèvres touchées et teintes par le charbon philosophique, comme il avait parlé à Alstein de quelque esprit « elian ». Nous sommes avec cet auteur, dont l’œuvre fut souvent rééditée, nous sommes en ce temps, dont Thorndike disait à propos de Khunrath et de Cesare della Riviera, que la magie naturelle se dissout en théosophie et mysticisme alchimique . L’ouvrage de l’anonyme d’Orléans est remarquable par l’emploi du mot de théosophus , et par les développements sur ce thème. Alors que bien de ses contemporains et successeurs attendront l’« Elias artista » promis par les disciples de Paracelse , il est fait semblable à Enoch et à Elie  : « Cum Christus Salvator noster, unica et sola vera sit sapientia ab aeterno, non existimo aliquem verae sapientiae participem fieri posse, nisi is et spiritum Christi simul habeat. Per hunc enim spiritum solum accessum habemus liberum ad abscondita tam divinarum quam naturalium rerum mysteria pervenienda. Is enim est, qui, teste Paulo, scrutatur omnia, etiam profunda Dei . Nemo enim cognoscit quae Dei sunt, nisi idem, quem accepimus, spiritus Dei. Hujus sola virtute similes efficimur in hac vita Enochi et Eliae. Sicuti enim hi, teste Scriptura, vivi fuerunt assumpti coelum : ita et nos per Christi spiritum, in his terris adhuc ambulantes, tanquam vivi in coelum extollimur. ... Non igitur expectandus est alius Enoch, aut alius Elias, qui ante adventum Christi in mundum veniat. Sicut enim Antichristus non habitat in uno solumodo individuo, sed in toto antichristiano corpore, quod ex pluribus constat membris, diffusus regnat ita Enochi et Eliae spiritum non accepit sola quaedam singularis persona: sed omnes veri Christiani, et pii, praesertin philosophi, qui in eodem ambulantes spiritu in vasis suis fictilibus, ut cum Paulo loquamur, habent thesaurum immortalem, nempe Jesum Christum : a quo Elias olim tanquam de spiritali petra bibens, spiritum quoque eundem acceperat, ita ut spiritus Eliae, non alterius sed ipsius quoque Christi fuerit : qui solus est Verus Elias artista, nos deducens in omnium artium veritatem, quin imo solus is est consummata philosophia, et omnium secretorum secretum. »

L’anonyme d’Orléans n’est, évidemment pas un Papiste et à propos de l’huile des philosophes il écrit  : « ex spiritualibus enim solis fit verum oleum philosophorum, ad metallorum corpora imperfecta in perfecta ungenda et tingenda : non secus ac ipse Christus est verum salutis vitaeque recuperandae oleum : quo non tantum in agone mortis, sed singulis etiam vitae diebus, imo horis atque momentis, corpora nostra per pias preces, meditationes et actiones perungenda et revivificanda sunt : ita ut Papistarum olea, chrysmata, aqua, panis sal, cinis, ignis S. Johannis, candelae, faces, cruces, et similia plura ab ipsis quidem benedicta vocata, sed citra expressum Dei [p. 116] mandatum per superstitionem introducita, prorsus sint vana et inania hominum inventa : et inter alchymistarum sophisticationes, tanquam opera frivola et corruptibilia anumeranda. »

L’auteur appartient à l’Eglise universelle de l’Esprit: « Universalitas enim sive Catholicismus non consistit in corpore, sed in spiritu. Spiritus enim solus penetrat omnia, quantumvis solidissima, corpora. Sic Catholicismus religionis, seu verae Ecclesiae, non consistit in visibili quodam et corporeo hominum coetu, sed in visibili et spirituali, piorum ac vere credentium in unicum Jesum Christum, consensu ac conspiratione... Sed quaeres, ubinam sint illi veri Christiani ab omni sectarorium contagione liberi ? Ut tibi respondeam ad hanc questionem, vellem scias illos non esse quaerendos in monte Samariae, non lerosolymis, non Romae in Italia, non Genevae in Gallia, non Lipsiae in Germania, non Cracovii in Polonia, non Pragae in Bohemia, non Olsmutzii in Moravia : sed ubique per totum dispersos mundum, in Turcia, in Persia, Italia, Gallia, Germania, Polonia, Moravia, Anglia, in America, etiam ad extremos Indos . »

Et cette Eglise est celle des vrais alchimistes, qui suivent non pas Aristote et Galien mais Hermes : « Rectius facerent hujusmodi mysosophi, si in tam ancipiti authorum electione constituti, repudiata Aristotelis, Galeni, aliorumque authoritate, ad ipsum fontem suos deducerent discipulos. Fons autem iste ubi? Disce hoc a Sapiente, si sapis : qui lib. Sap. cap. 7 inquit : Deus est Sapientiae Dux, et sapientium emendator : in manu ipsius, et nos et sermones nostri et omnis sapientia, et operum scientia et disciplina. Ex hoc eodem fonte Hermes quoque noster suam hausit scientiam, ut ipsemet author fatetur his verbis : Hanc scientiam inquit, solius Dei vivi inspiratione habui . »

Paris. François SECRET.

Notes.

English translation

Cyrano de Bergerac and Tristan l’Hermite

Luciano Erba, in his excellent work on Cyrano de Bergerac, noted a passage in "Voyage to the Moon" that mentions Tristan l'Hermite. However, he did not make a connection with "Le page disgracié," described by Abbé d'Olivet as the "true story of his youth," which includes a series of chapters on alchemy. These include Chapter XI, where the page is mistaken for a magician; Chapter XIII, where after lighting a large fire, a neighboring room's occupant quietly arranges various utensils near the fire to avoid noise, pulls out a round iron plate, and uses it to create coined gold. This character had read many mysterious books, including those filled with cryptic puzzles thought to guide seekers to the philosopher's stone, knowing tales of Jacques Cœur, Raymond Lull, Arnold of Villanova, Nicolas Flamel, and others up to Bragardin.

In Chapter XIV, the disgraced page meets a man possessing the philosopher's stone who insists that the page make a full confession in the city they were traveling to, under the supervision of a named religious father. This man, who planned to guide the page across the globe—claiming knowledge of nearly all languages and customs—proposed that their grand tour start with a trip to the Holy Land.

Chapter XV details the page sampling what the philosopher called "universal medicine," receiving three bottles: the first pearl-colored containing talc oil, the second fire-colored with projection powder, and the third purple-colored with the universal medicine itself.

Cyrano thought of these chapters, and also Chapter XVII, where after a storm, the page employs a powder given to him by the philosopher.

Additionally, it's important to note that Tristan returned to the service of Gaston d'Orléans, who was known for his interest in esoteric sciences. This context illuminates a story shared by Patris with Segrais, which sheds light on the mysterious incident involving a book by Cardan. Cyrano writes: "Upon arriving home, I went to my study where I found an open book on the table that I had not placed there. It was a book by Cardan..."

From the Segraisiana: "Mr. Patris, having accompanied the gentleman to Flanders and staying at Egmont Castle, was leaving his room for dinner when he paused by the door of an officer, a friend and a respectable man, to invite him to join. Noticing the officer didn't come out, he knocked again and called him, asking if he was coming to dine. Receiving no response and sure that the officer was in his room as the key was in the door, he entered and found him sitting by his table, seemingly out of his senses. Approaching closely, he asked what was the matter. The officer, coming to, said, 'You would be as surprised as I am if you had seen, as I did, that book over there moving by itself and the pages turning without any visible cause. It was the book "On Subtlety" by Cardan.' 'Come now,' Mr. Patris said, 'you're joking. Your imagination is filled with what you were reading. You placed the book there yourself...' But as proof that it wasn't a hallucination, he noted that a door had opened and closed by itself as if a spirit had left through it. Mr. Patris went to this door, which led to a long gallery at the end of which was a very heavy wooden chair, heavy enough that it would take two men to carry. There was nothing else there; he saw the chair shake and move toward him as if it were floating in the air... This left a strong impression on Mr. Patris and contributed significantly to his devout faith. I have not witnessed such things myself, but this is what I have learned for certain, and I do not believe Mr. Patris, who is a sincere man and told me this very seriously, would invent a story to present it as truth."

Kabbalah and Alchemy

We previously noted the use of Kabbalistic terms among the alchemists of Fiers, terms that were very fashionable at the time. It's clear that Vicot was influenced by Agrippa. Given the rare use of the word "Cabala" before Pico della Mirandola, it's safe to date passages in alchemical works where it appears, starting with N. Flamel. In his "Book of Hieroglyphic Figures," the term is used twice: "Even though it was clearly depicted and painted, none could have understood it without being well advanced in their traditional Kabbalah..." and further: "The ancient sage Kabbalists described it in the 'Metamorphoses of the Serpent of Mars'..."

Without revisiting the book of Abraham the Jew, it seems quite likely that P. Arnauld, Sieur de la Chevallerie Poitevin, at least interpolated. Moreover, the term Cabala is found in another work published by Arnauld, "The Secret Book of the Very Ancient Philosopher Artephius": "Is not this art also Kabbalistic, full of secrets?"

In the same vein, Basile Valentin is made to write: "Here, I do not use the manner of speaking of the poets, nor the style found in my book on occult philosophy, which I have already published and which deals with birth... I do not express myself here in mystical terms as the Magi and Kabbalists have done..."

Jean d’Aubry and François Mercure Van Helmont

Jean d'Aubry from Montpellier has such a poor reputation that the French Biographical Dictionary describes him as "doctor or charlatan." The records about him reflect the comments made by G. Patin. Regardless of the truth, the character, who had a devotion to Lull (who was also considered an alchemist), was at least associated with some significant figures, regardless of one's opinion of them. One of these was François Mercure Van Helmont, who must have been touched by the Frenchman's praises of his father. Here is the letter he wrote to him:

"Sir, I am pleased to greet you having learned in this city of the wonderful cures you perform in Holland. I have written to you concerning the correspondence I wish to have with you, which is now difficult, as my departure for England, Germany, and other places is approaching. And only God knows where I will end my days, so having no fixed place or time as a pilgrim in this world: judge the impossibility; but if it happens as I hope, in a few months that my pilgrimage brings me through France, God willing, I will come to see you, and we will speak in person, recognizing in everything I have heard about you, a great sincerity. As for the book of my father, the judgment of Gamaliel will give us clarity. May God be with you and me. Sir, I wish to love you as I love myself. Franciscus Mercurius Van Helmont, Brussels, this 20th of March 1657."

Aubry, who boasted of having been in contact with Sir Vaultier, abbot of S. Mange-les-chalons and the king's first physician, another target of Patin's scorn, the Dominican missionary J.B. du Tertre, and Father Yves de Paris, still deserves a place among the travelers and encyclopedists of the era.

Who was Antoine Domayron Toulousain ?

Antoine Domayron published in 1610, in Lyon, at Simon Rigaud's shop on rue Mercière, at the sign of the golden bellows, the book titled "History of the Siege of the Muses," which discussed chaste love and included several beautiful and curious sciences—divine, moral, and natural sciences, architecture, alchemy, painting, and others. However, no mention of this bookseller appears in the monumental Lyon Bibliography, just as there is no mention of Domayron himself in the French Biographical Dictionary or the bibliographies of Toulouse that we have consulted. Despite the opinion of Brunet, Domayron's work is considered more valuable than its title suggests.

The book is divided into "nine books (which I title Siege of the Muses) because those who discuss within dwell in a house by that name, and the discussions held there are never devoid of some science proper to the Muses." The narrative serves merely as a pretext for these discussions, as the author summarizes: "In the first book... there I see paintings, the last of which gives me reason to show poor alchemists that they would do better to spend their resources and time on some other labor than that of blowing (alchemy), unless they possess the two qualities necessary for such art, which are perfect knowledge of the true material required and its nature, as well as being wealthy enough to spend without seeking profit. All others who labor in vain are deceivers... The large number of impostors roaming the world are seen in the second book." In the third book: "Baillion, who left Gascony with nothing but his virtue and was captured by the Turks, remained steadfast in his faith, while adapting in all other respects to the Mohammedan temperament, which eventually led to him being honored and rewarded for his services, allowing him to establish one of the beautiful, rich, and virtuous families of Europe." This is the Siege of the Muses. The fourth book deals with "true love and recounts the agreement facilitated by the diplomacy of Henry IV between Venice and Pope Paul V." The fifth book "explains the ambiguity of magic." The sixth book is dedicated to medals, and the seventh to cosmetics. During the eighth book, there is a visit to Greece with the story of a lover who has mourned his wife for seven years. The last book discusses ancient navigation concerning the kidnapping by Turkish corsairs of the novel's heroes, including the author who, "left alone in the middle of the sea... I lamented a death that seemed certain, were it not for the service that the Delian God wishes me to render in his French house, where we will once again see the inhabitants of the Siege of the Muses, learn of their deliverance, and fortunes followed, recommencing the course of virtuous life in the Palace of Apollo, which will follow as soon as I have leisure."

One can imagine that Domayron, who had obtained the privilege for "The Siege of the Muses" and "The Palace of Apollo," passed away. From this single document, one can also imagine the author. This man from Toulouse praises his region: "It is within the bounds of France, and in the part that lies between the south and the west, that the ancient Tectosages, Hedues, and Voscontii dwelt. Among their lands winds the river Garonne, from the high Pyrenees mountains to the end of the Vascones, where it meets the ocean, bordered by several beautiful cities, notably near its end, the honorable Bordeaux, mother of so many distinguished minds and a gathering place for all the northern nations who come to her by sea: where one still sees some mark of antiquity, in the amphitheater that the locals call the Palais Galien, three hundred seventy feet long and two hundred thirty wide: besides this, the Tutelary Palace, anciently dedicated to the tutelary gods, which I have sometimes admired for its large square stones and its vaults of ancient style, the entire length being eighty-seven feet and sixty-three wide, as I measured it myself while there, and also noted the Saint Seurin cemetery, and the water tomb that wanes with the moon... But mid-course along the river stands the great city of the Tectosages, whether they founded it (or this Tholus from Japheth, six hundred years and more before Rome)... a city governed by its ancient laws at the Capitol (from whence the magistrates derive their name), where a supreme court renders justice to the surrounding country, and where all those who wish to engage in the studies of the University come to perfect their knowledge of justice. Toulouse, a nursery of elevated spirits, abode of learned men, seat of justice, devout in its faith, and a common lodging for foreigners, who come there to learn some fine science. I salute you, my city... and honor you as my nurse, sorry that I cannot fulfill the duty I owe you, by some notable deed."

From this region comes Ballion, one of the heroes of the book, who recounts: "we are all from France: and a brother of mine who was my elder (having not wished to marry although good matches came his way) fell in love with a daughter of a councilor of the Parliament of Bordeaux. Another man from the same town also courted her. It came to pass that after words and deeds between them, my brother killed his rival with a thrust of his sword. For this reason (without seeking the King's grace) he fled to Malta."

While it is difficult to discern the autobiographical elements in a narrative where the author has decided never to use the pronoun "we," not wanting to criticize those who do use it, as he states in a side note where he expresses his literary preferences, "it would be utterly presumptuous of me to criticize Amiot, Ronsard, Belleforest, Viginaire, du Vair... recognized as the finest pens of our France," it is clear that Domayron traveled, particularly to Italy, to indulge his tastes for painting, architecture, antiques, and he was especially curious about magic and alchemy. These traits bring him close to his older contemporary, Blaise de Vigenère.

One of the heroes declares: "I do not want to deny my friends what they most request of me in my travels, if so it can be called, across distant lands for four years..." and another states: "Having seen and noted all that is beautiful and notable in Italy and Sicily over two years, the place that pleased me the most was Venice, where I resolved to spend a winter. Upon my arrival, the great discord between the Holy Father the Pope and this Republic arose... While I was in this free city, I made the acquaintance of many of its noblemen, who enjoyed my company out of their courtesy, and not a day went by without several of them visiting me. Among all, I had a particularly close relationship with one, whose uncle had been made general of the naval army of the Republic: this was Giovanni Bembo, an old man experienced in many great responsibilities."

It is not surprising then that in the second book there is a long narrative about the affair in Venice: "The matter was between the Holy Father Pope Paul V and the Prince of Venice, Leonardo Donato... Mr. d’Halincourt, being his ambassador (of Henri IV) to His Holiness, a lord who besides having many great and rare qualities, had already been employed on a special embassy to the late Pope Clement VIII and in Florence for the marriage treaty of the Queen, was very capable in the affairs of the Roman Court, and as very wise had made himself so agreeable to the Pope that he easily influenced His Holiness's disposition to accept and benefit from the offers his master the King made for the settlement... His Majesty... sent Cardinal de Joyeuse to Italy to finalize the matter... thus ended this great and important affair in which the French Cardinals de Gyvry, Serafin, and du Perron, then in Rome, also contributed to this negotiation what was theirs to contribute... The Pope, the cardinals, and the few remaining Roman Senate have decided to erect a statue of the great Henry IV, to be placed in front of St. John Lateran, as an eternal memory of his past prowess and present wisdom, whether for that, or in gratitude for a rich abbey that the King has given to Lateran. I was told later that the statue was cast in imperial robes, raising a scepter in one hand, and placing a foot on a trophy of arms."

And Domayron noted in the margin: "To Henry IV, King of the Franks and of Navarre, in Christian piety another Clovis, in the variety of his battles a Charlemagne, in the zeal of spreading religion a St. Louis. This bronze statue, a monument of grateful hearts, was placed by the chapter and canons of the Most Holy Lateran Basilica in the year 1608, under his royal majesty’s ambassador Charles de Neufville, Lord d’Halincourt." Reflecting on the war that might have been, he notes: "The Republic would not have made it lesser by means of the money it is said to have in great quantity, which it displayed on March 25 (Annunciation day of the year 1607), when among the great pieces of gold and silver placed in St. Mark's square was notably a solid gold chain weighing nine hundred thousand ecus, as one who saw it weighed assured me, although the common report says it weighed one and a half million: following which the general of the naval army, who had already been named Giovanni Bembo, received the baton with great solemnity (on April 29)."

You can see it in Rome where "a very learned and eloquent man from my country made a mistake, telling me that the said Tranquil had died long before the reign of Hadrian, to which I did not argue due to the respect I had for his teaching and for a lord, a Baron from Quercy, in whose house we were..." and where his taste for antiquities led him into an adventure: "Throughout Italy there is a belief that the French know all the hidden things in Italy, claiming they have this knowledge from books they took in the ancient and modern wars that occurred in this country... in Rome... I happened to find myself entangled with a Nobleman, who having seen me curiously looking around at ancient objects... I was compelled by his words and asked to enter through the Baths of Diocletian, and exit behind St. Pancras... and this because a Flemish man (who claimed to be French, having the language) had convinced him that there was a treasure in this underground place... this Flemish had been kept for a year and a half with good pay..."

But similar adventures happened to him elsewhere: "In the Abruzzo, land of the ancient Samnites, among the ruinous remains of the beautiful Amiternum, once the capital city of this people: in the month of June, I was led by two gentlemen from L'Aquila into a subterranean cavern more than half a league away, with torches, where they assured me there was a golden statue of a king sitting and resting his arm on a golden table... but whenever someone wanted to take something, invisible blows of a stick would occur, which were very much felt... I had a great desire to see such wonders... I saw only stones, and water dripping from the vault of the rock... a few days later, they took me three leagues away to the foot of a high mountain, which the locals call Monte Cornu." Similar adventures occurred near Sulmona outside the Nola Gate, at Reggio, and so on.

As an enthusiast of medals, he speaks of "one of Silvius Otho, in cast metal, such as I found in Sicily, for which I have been offered more than a hundred gold ecus on several occasions: that of Galba from Corinth, the day after I bought it for twelve ecus, I was offered thirty by the Emperor's agent in Rome..." He is an informed enthusiast: "One must be careful not to err by taking those made by Giovanni Cavino of Padua, which imitate the ancients in such a way that they are difficult to distinguish except by those knowledgeable in antiquity and modern enamels." He indeed knew the major collections of antiques: "...the ancients used them as a jewel, setting them in rings: of which curious antiquaries sometimes find some, having in the bezel this bone, often engraved with some figures, which they do not recognize, as I have experienced with the most learned in antiquity in Italy: having seen them in the cabinet of L'Imparati in Naples, at Calceolar's in Verona, and in Venice among the antiquities of the Patriarch of Aquileia..."

Also a lover of painting, he writes: "I did not dare to judge the hand, although the style pleased me as if favoring Michelangelo Buonarroti: but not seeing the contouring of bodies that he used, left me undecided. The four represented, under the inequality of ages, the times in its four seasons: this one being made with such invention, that for each one the four elements, the ages, the times, with the diversities of man's moods were found in such a beautiful enhancement of colors, and imitation of nature, that the wind itself seemed to make itself visible." Having described Pomona among baskets and boys, he notes: "taken, I believe, from the Painting of Lovers by Philostratus. Moreover, one of these children was caressing with one hand the Manucodia bird, otherwise called the bird of Paradise, because, having no feet or legs, always flying, it feeds on dew and air, and with the other hand the same boy was trying to hold a chameleon..."

Having described the eight paintings, Domayron introduces a subject dear to his heart, alchemy: "But which, do you believe (said the Gentleman), is the most ingeniously made? The equality of perfection (I said) is so well maintained, there is no way to choose a favorite. Perhaps you have not (he said) grasped the intent of this last one. True, I responded, having barely looked at it. Now consider it well, he continued, and see that from all sides, there are furnaces, distillation towers, alembics, flasks, retorts, matrasses, circulators, lamps, pelicans, crucibles, vessels, bellows, charcoal and fires: where it must be noted that the painter's idea (who was Bassano) in making his landscape paintings was to represent what profit can be derived from the four elements. Around which anyone who works can take their life with delight, fire being the only exception. That's why in all the others the figures depicted are well-dressed, and in good condition, with cheerful faces, eating joyously at a table, made in some corner of the painting, whereas in this one of the fire only certain old men covered in rags are seen... because alchemists reach such a stage (following fire and such instruments) that they are ultimately reduced to begging."

However, it is an appreciation of alchemy that Domayron expresses: "Which has sometimes made me imagine that those who engage in this pursuit have more nobility in their designs than all other artists. My reasoning being that all other arts pattern themselves after nature as a model, striving to imitate it, believing themselves so much more perfect as they come closer to naturally replicating nature. But the alchemist goes further, for he wishes to do through art what nature does. What more? He aims to operate above it and to complete what it has left imperfect... Thus, ignorance alone is the cause of the misfortune of those who bring into contempt all others who might have all the requisites for this rare craft. Because to engage in this art, one must have two inseparable things, namely the knowledge such that he knows nothing of the qualities, and nature of that on which he wants to operate. And the other that he has ample means, and wealth, to spend without aiming for profit, contenting himself with the pleasure derived from such an exercise."

Throughout the work, Domayron sprinkles recipes like those found in the alchemical treatises of the time: secrets for hair care, secrets to soften delicate skin, etc., for "these things, modifying and aiding health, can be used without blame... without having to say that it is makeup" (as Domayron often quotes the Fathers against cosmetics, which he also denounces as harmful). It is likely that Domayron, from a region that produced many alchemists, not only practiced alchemy but also possessed a very rich library. Having cited a recipe for verbena, he adds: "All this is taken from a Theophrastus under the title of celestial and terrestrial philosophy," adding in the margin: "It was a manuscript that I do not assert to be from the true Theophrastus, although the title names him 'discipulus Platonis,' having not found this work among his others. It had belonged to Cornelius Agrippa; his signature was there."

In the chapter he devoted to magic, which has been overlooked by modern writers who have addressed the topic, Domayron refers to another manuscript: "Regarding what has been said about the German Paracelsus, I would not be quick to dismiss his words as easily as some do, and as I myself have done before; rather, I contend that everyone should know that he made most of his works damnable, among which one must discern what is good, especially what pertains to the sole art of medicine that can serve health, taking care to admit nothing superstitious. Because all those who see his work, the moment there occurs any word not commonly understandable, or any practice and manner out of the ordinary, they judge it illicit and vain: in which regard I wish to make clear to curious minds, what I noted in one of his manuscripts, which was once in my hands, where he explains the particular method he chose to follow, which he says he adopted to not make his secrets common, and which, desiring to leave to posterity minds more elevated than the ordinary, he has veiled with many words, signs, and characters, that are not intelligible to all. Having thus noted this (I who rejected such works as damnable) and later learning the author’s intention, I have striven to find the true meaning of his discourses, in some of which I remain yet blind, but have arrived at the perfect understanding of many, making the good secret succeed after experimentation: notably that of which we spoke regarding wounds, which I have found true for the effect but not for the method, which is superstitious and not acceptable..."

Domayron, who received approval for his work from ecclesiastical censors, admits to magic but rejects witchcraft: "Those who put secrets under the observance of times, beyond the natural power of herbs, which increase under one influence more than another, signs, ceremonies, superstitions, numbers of crosses, characters, circles under the title of pentacle, consecrations, and other such things, these, I say, are truly witches and enchanters, or dependent on them and not magicians... If spirits come and appear to the conjuring witch, it is not because they are compelled, although they may pretend to be, but rather to make these fools believe they are perfected in their art... who care not at all for these consecrations of books, and do not submit to all these keys or clavicles of the Rabbis (which falsely some attribute to the wise Solomon, confusing him with another Jew of the same name, a great friend of Trithemius)."

We had the opportunity to note the passage where Domayron showed superstitious Italians that Pico della Mirandola could not have used a crystal ball to summon spirits.

Another interest of this work lies in the portion dedicated to the Turks. "The Siege of the Muses" was founded by Baillon, initially a captive of the Barbary pirates. The lover who has been mourning his wife for seven years is a child taken by corsairs in San Remo, who falls in love with a young Christian girl, Pauline, captured near Marseille "a great number of ships came from a fair that the French held at the mouth of the Rhône... towards the Iles d'Hyères without us approaching the Castle of If."

If Domayron has not yet been the subject of a study, which might have escaped our notice, he would certainly merit further research.

The anonymous alchemist of Orléans

While Domayron is a named figure, the alchemist who commented on the Hermetis Trismegisti Tractatus vere aureus de lapidis philosophici secreto chose to remain anonymous, and it seems that no attempts have been made to uncover his identity. This work was published by Dominicus Gnosius Belga in Leipzig in 1610, who has also remained a mystery.

The dedication of the treatise is dated "Aureliis ad Ligerim" (Orléans by the Loire) on October 23, 1608. It is addressed to "the greatest philosopher, theosopher, jurist, and physician, that is, to the Count Palatine Lord Jacob Alstein, a Roman patrician, knight of the golden spur and royal Majesty in Gauls councilor of health." This dedication provides the only information on this Count d'Alstein and the anonymous figure from Orléans. It plays initially on the name of the stone in the name of the dedicatee: "Just as the chemical philosophers customarily reduce all the stones of the world to three principal kinds, namely animal, vegetable, and mineral, so you also, Alstein, illustrious man, patron and most esteemed Mecenas, who bear a name from all stones, are conspicuously adorned by this principal triad of names... thus you are a theosopher, a jurist, and a physician. Having become a citizen of the free and supercelestial city, you have received this grace from God, that you may confer with any theologians of the highest judgement... How great your excellence in medicine is, is known not only in Gaul but also in England, Belgium, Switzerland, Italy, Bohemia, Moravia, Hungary, Poland, indeed even the whole of Germany."

A conclusion to the work clarifies the relationship between the two men: "Every time I heard of your arrival in Gaul, I was overwhelmed with great joy and delight, congratulating myself uniquely. For now, to say nothing of your other merits, by which you have bound me to you in many ways: from your conversation and daily discourse alone, from which not only did you not dissuade me, eager to learn, but rather you kindly invited and most humanely requested me, I have drawn so much benefit in my philosophical journey, that with Alexander the Great I can now truly say: I received the beginning of living from my father, and the art of living well from you, so that although born from parents, I now seem truly reborn through you by some Elian or rather divine spirit."

The anonymous author identifies himself only through a distich, a poetic device, saying, "But perhaps you ask, who am I, anonymous, who dares to address you so boldly? I will tell you, and indeed through this distich:

Fire bore me: thus from fire I take my name:
Just as you also cherish the name of the stone.

By now indeed you should know me, but for others of weaker judgment, I will more clearly explain the reason for my name. I possess the nature of Vulcan, and all bodies to which I am subjected, over the long course of time I soothe and transform into my own subtle and spiritual nature... You, the supplanter [Jacob], will undoubtedly make me the victor: thus you as Jacob, and I, who by fiery power will ultimately prevail, will be called Israel."

This passage is rich with allegory and references to alchemical transformation, suggesting that the author sees himself as a transformative force, much like the biblical Jacob who wrestled with an angel and was renamed Israel, which means "he who struggles with God." This aligns with the alchemical goal of transforming base materials into something noble, mirroring the author's self-perceived role as one who transforms materials and perhaps even spiritual states. The use of classical mythological and biblical references imbues the text with a deep sense of historical and cultural resonance, positioning the alchemist's work within a larger framework of transformation and redemption.

During the treatise, the anonymous author provides some evidence of his French origins. For example, he cites a proverb: "Hence we rightly say in a Gallic proverb: Health surpasses everything..." Regarding the color of crows: "Do not be surprised that we establish so many differences or varieties in colors for crows, although they are commonly known only as black. I admit indeed that black ones are the most common; however, I have occasionally seen white ones with my own eyes, in the courts of princes and kings, such as in Dresden in Saxony, in the garden of the Imperial Elector, and elsewhere. But truly, red crows are extremely rare, of which I only remember having seen two in the great aviary of our most Christian King, built in the royal garden near a place commonly called Fontainebleau; though these were not entirely red, but variegated with only red feathers." This Frenchman, a good alchemist indeed, has traveled and he will tell Alstein, who taught him everything, "However, I do not deny that I also participated in discussions with many other most learned men both in Gaul and in Germany." He reports one of these discussions concerning those pretentious blowers who do so much harm to true alchemists: "I once saw a certain blustering Polyphemus in our vast city of Paris, a Greek by nationality, undoubtedly always a liar, a bad creature, lazy, who did not hesitate to bark at a very learned man, a great philosopher, a cabalist, a magician, and an expert in abstruse matters; he not only equated himself with him, saying, 'As great as you are in Latin philosophy, so am I in my Greek,' but he also scornfully claimed that the man was only sufficiently skilled in medical matters, and shamelessly lied about not even being comparable to him in chemistry. The same thing happened to me in Switzerland, in Augst: during a meal at an inn, I had a discussion with a German, a man otherwise very scholarly, who, after failing to answer my objections about the art of chemistry and blushing with shame in the presence of other young doctors familiar to him, tried to defend his authority by claiming, 'You, as I understand from your speech, are completely ignorant of chemical matters, and you have never even touched coal.' Knowing from his own confession that he had gained nothing from his long labors, I simply replied, 'Nor have I made so many useless expenses, as many do.' But if that poor man had known how little true seekers of chemistry care about those dead coals, and how my lips at that time had been touched and tinged by a living coal, brought to me by angelic or rather divine inspiration from the philosophical altar, he might have sought my friendship with greater verbal humanity and not shown himself so difficult towards me."

You would have noticed the confidence of the alchemist from Orléans in having had his lips touched and tinted by the philosophical coal, as he had mentioned to Alstein about some "Elian" spirit. We are dealing with this author, whose work was often reprinted, in a time that Thorndike described, referring to Khunrath and Cesare della Riviera, as one where natural magic dissolves into theosophy and alchemical mysticism. The work of the anonymous Orléanais is remarkable for its use of the word "theosophus" and its developments on this theme. While many of his contemporaries and successors awaited the "Elias artista" promised by the disciples of Paracelsus, he is likened to Enoch and Elijah: "Since Christ our Savior is the only and sole true wisdom from eternity, I do not believe that anyone can partake of true wisdom unless he also has the Spirit of Christ. For it is through this Spirit alone that we have free access to the hidden mysteries of both the divine and natural worlds. This is the Spirit who, as Paul testifies, searches all things, even the depths of God. For no one knows what belongs to God, except the same Spirit of God that we have received. By His sole power, we become like Enoch and Elijah in this life. Just as these, according to Scripture, were taken up alive into heaven: so we too, through the Spirit of Christ, while still walking on this earth, are lifted up alive into heaven. ... Therefore, we should not expect another Enoch or another Elijah to come before Christ's coming into the world. Just as the Antichrist does not dwell in just one individual, but reigns spread across the whole antichristian body, which consists of many members, so the spirit of Enoch and Elijah has not been received by just some singular person: but all true Christians, and the pious, especially philosophers, who walk in the same spirit in their earthen vessels, as we speak with Paul, have the immortal treasure, namely Jesus Christ: from whom Elijah of old, as from a spiritual rock drinking, also received the same spirit, so that the spirit of Elijah was not of another but also of Christ himself: who alone is the True Elias artist, leading us into the truth of all arts, indeed he alone is the completed philosophy, and the secret of all secrets."

The anonymous author from Orléans is clearly not a Papist, and regarding the oil of the philosophers, he writes: "For it is from spiritual things alone that the true oil of the philosophers is made, to anoint and tincture imperfect metal bodies into perfect ones: just as Christ himself is the true oil of salvation and recovery of life: with which not only in the agony of death, but also every day of life, indeed every hour and moment, our bodies must be anointed and revived through pious prayers, meditations, and actions: so that the oils, chrism, water, bread, salt, ashes, fire of St. John, candles, torches, crosses, and many similar things indeed called blessed by the Papists, but introduced by superstition without explicit command of God, are utterly vain and empty inventions of men: and among the sophistications of alchemists, should be counted as frivolous and corruptible works."

The author belongs to the universal Church of the Spirit: "Universality or Catholicism does not consist in the body, but in the spirit. For the spirit alone penetrates all things, however solid. Thus, the Catholicism of religion, or the true Church, does not consist in a visible and bodily assembly of men, but in a visible and spiritual, pious and truly believing in the unique Jesus Christ, consensus and conspiracy... But you may ask, where then are those true Christians free from all sectarian contagion? To answer this question for you, I would like you to know that they are not to be sought on Mount Samaria, not in Jerusalem, not in Rome in Italy, not in Geneva in Gaul, not in Leipzig in Germany, not in Krakow in Poland, not in Prague in Bohemia, not in Olomouc in Moravia: but everywhere scattered throughout the entire world, in Turkey, in Persia, Italy, Gaul, Germany, Poland, Moravia, England, in America, even to the farthest Indies."

And this Church is that of the true alchemists, who follow not Aristotle and Galen, but Hermes: "These mysosophists would do better if, when placed in such a precarious choice of authors, rejecting the authority of Aristotle, Galen, and others, they would lead their disciples to the very source itself. And where is this source? Learn this from the Sage, if you are wise: who in the Book of Wisdom, chapter 7, says: 'God is the guide of Wisdom and the corrector of the wise: in His hand are we and our words, and all wisdom, and knowledge of works and instruction.' From this same source, our Hermes also drew his knowledge, as the author himself confesses in these words: 'This knowledge,' he says, 'I had by the inspiration of the only living God.'"