The speculative mind of man was not at a loss to devise expedients, to effect this desirable purpose; and undoubtedly one of the boldest, most extraordinary, and most ingenious attempts ever made to lengthen the period of human life was made at this time. We allude here to the famous scheme of transfusion, or of introducing the blood of one animal into that of another. This curious discovery is attributed to Andreas Libavius, professor of medicine and chemistry in the university of Halle, who, in the year 1615, publicly recommended experimental essays to ascertain the fact.

Libavius was an honest and spirited opposer of the Theosophic system, founded by the bombastic Paracelsus, and supported by a numerous tribe of credulous and frantic followers. Although he was not totally exempt from the follies of that age, since he believed in the transmutation of metals, and suggested to his pupils the wonderful power of potable gold, yet he distinguished rational alchemy from the fanatical systems then in repute, and zealously defended the former against the disciples of Galen, as well as those of Paracelsus. He made a number of important discoveries in chemistry, and was unquestionably the first professor in Germany who gave chemical lectures, upon pure principles of affinity, unconnected with the extravagant notions of the theosophists."

The first experiments relative to the transfusion of the blood, appear to have been made, and that with great propriety, on the lower animals. The blood of the young, healthy and vigorous, was trans

ferred into the old and infirm, by means of a delicate tube, placed in a vein opened for that purpose. The effect of this operation was surprising and important: aged and decrepit animals were soon observed to become more lively, and to move with greater ease and rapidity. By the indefatigable exertions of Lower, in England, of Dennis in France, and of Moulz, Hoffman, and others in Germany, this artificial mode of renovating the life and spirits was successfully continued, and even brought to some degree of perfection.

The vein usually opened in the arm of a patient was resorted to for the purpose of transfusion; into this a small tube was placed in a perpendicular direction; the same vein was then opened in a healthy individual, but more frequently in an animal, into which another tube was forced in a reclining direction; both small tubes were then slid into one another, and in that position the delicate art of transfusion was safely performed. When the operation was completed, the vein was tied up in the same manner as on blood-letting, Sometimes a quantity of blood was drawn from the patient, previously to the experiment taking place. As few persons, however, were to be found, that would agree to part with their blood to others, recourse was generally had to animals, and most frequently to the calf, the lamb, and the stag. These being laid upon a table, and tied so as to be unable to move, the operation was performed in the manner before described. In some instances, the good effects of these experiments were evident and promising, while they excited the

greatest hopes of the future improvement and progress of this new art. But the unceasing abuses practised by bold and inexpert adventurers, together with the great number of cases, which proved unsuccessful, induced the different governments of Europe to put an entire stop to the practice, by the strictest prohibitions. And, indeed, while the constitutions and mode of living among men differ so materially as they now do, this is, and ever must remain, an extremely hazardous and equivocal, if not a desperate remedy. The blood of every individual is of a peculiar nature, and congenial with that of the body only to which it belongs, and in which it is generated. Hence our hope of prolonging human life, by artificial evacuations and injections, must necessarily be disappointed. It must not, however, be supposed, that these, and similar pursuits during the ages of which we treat, as well as those which succeeded, were solely or chiefly followed by mere adventurers and fanatics. The greatest geniuses of those times employed their wits with the most learned and eminent men, who deemed it an object by no means below their consideration.

The method of supplying good for unsound teeth, though long laid aside, in consequence of the danger with which the practice was attended, by the communication of disease from an unhealthy to a healthy person, was at one time as much the rage as the transfusion of blood. This practice, notwithstanding the objections which stand opposed to it, might, nevertheless, be adopted with success on many occasions, could persons enjoying a sound and wholesome

state of body be found to answer the demand, however unnatural it may appear. A few untoward cases soon raised the hue and cry against the continuance of the practice, as in the transfusion of blood, though the latter has recently been attempted in the case of an individual exhausted by excessive hermorrage with a success which answered the expectation. There is little doubt that both the transfusion of blood, and engrafting or transplanting of teeth, are capable, with judgment and discrimination, of being made subservient in a variety of cases; though the chances of general success militate against these experiments; for it is the unalterable plan of nature to proceed gradually in her operations; all outrage and extravagance being at variance with her established laws.

CHAPTER XXII.

THE ROSICRUCIANS OR THEOSOPHISTS.

THIS remarkable sect was founded upon the doctrines of Paracelsus, during the latter part of the sixteenth, and the beginning of the seventeenth centuries. The society was known by the name of the Rosencrucians or Rosecrucians; and as it has not been without its followers and propagators in different shapes, even to the present time, we shall here present the reader with a concise account of the origin and tenets of that fanatical sect.

The first intimation of the existence of this order we find announced to the world in a book published in the German language, in the year 1614, with the following title, "The universal and general Reformation of the world, together with an account of the famous fraternity of the Rosencrucians." The work contains an intimation, that the members of the society had been secretly engaged for a century preceding, and that they had come to the knowledge of many great and important secrets, which, if communicated to the world, would promote the happiness of man.