Sunday, September 13, 2020

The River, the City, and the Artist.



One of Europe's oldest cities, Norwich has a long and illustrious history. Like many great cities, it was founded on the banks of a river. Vital to Norwich's development and growth in trade and commerce, transport and culture, in the nineteenth century the river Wensum became a popular setting for artists of the Norwich School of Painters. 

In the briefest, highly selective sketch of Norwich's history - 

Norwich's  origins can be traced back to three Danish-Saxon fishing communities which once dwelt upon the terraced shingle banks of the Wensum known as Conesford, Westwic and Norwic which unified under the name of of Norwic (North port or settlement)  to become Norwich. Fully established as a town by the 10th century CE Norwich had its own mint which issued coins with the word NORVIC inscribed upon them. Following the Norman conquest of 1066, stone quarried from Caen in Normandy was transported across the North Sea and river to build and construct the City's two Norman architectural jewels, its Castle and Cathedral. 

The City's independence and trading status were enhanced under a Charter granted by King Richard I (the Lion heart) in 1194 for an annual payment to the King which freed the City and its citizens from all rents, tolls and taxes previously paid and permitted them to elect their own Reeve, (the senior official responsible under the Crown who often acted as chief magistrate). King Richard's Charter, granted in reward for Norwich's contribution to his ransom when kidnapped whilst returning from the Crusades, effectively allowed the City to be self governing, giving Norwich the same rights as London.

From the 13th century onward Norwich became a manufacturing city, exporting a wide variety of goods including pottery, wool and textiles, via the river Wensum. The river effectively connected the City to trade as far afield as Scandinavia and Russia, Germany and the Baltic North Sea cities as well as the Netherlands and Flanders. 

Norwich's trade and commerce with the Netherlands and Flanders in particular was vigorous throughout the Middle Ages and Renaissance. Dutch and Flemish (modern-day Belgium) influences in fields as diverse as horticulture, architecture, textiles in particular wool, painting, religious denomination, civic social policy and not least, migration over the centuries have all been significant in contributing to Norwich's economic well-being and cultural heritage. 


 

Like many cities in medieval Europe, Norwich built a wall around itself for defense, taxation of goods and control of entry to trade in the City. The city walls were built circa 1280 to 1340. At around 4 kilometres in length they enclosed an area larger than the city of London. Norwich's city walls were supplemented by Cow tower and Bishop gate bridge strengthening defenses at its weakest point, the exposed bend of the river which  semi-circles around the Cathedral. The Wensum was integral to the defense of medieval Norwich. Its semi-circular bend from New Mills at the north of the City to Carrow south-east of the City effectively functioning as a wall. 

The medieval river-gate at Carrow is unique to European city defenses. Consisting of two 'Boom' towers'  one standing on each side of the river, by placing either a timber 'boom' or chains between them, effectively prevented any vessel from sailing further upstream. Their ruins at Carrow bridge, along with a long stretch of the city's medieval walls nearby, survive to the present-day.  

                                         


It would have been after passing between the 'Boom-towers' water-gate at Carrow (historical photo above) that visitors by river to Norwich would have seen the city's many churches towers, (Norwich has the large number of  medieval churches in Northern Europe).  The city's two largest architectural structures, the  Castle  perched upon earthwork mound and Cathedral with flying buttresses and spire pointing heavenwards would have been visible many miles from the low viewpoint of water before arriving at the walled city.   


A spectacular section of the old city wall  survives to this day. It  rises sharp up the valley with the Black Tower at its summit. The  surviving section  is a remarkable display of medieval engineering skill and dramatic to view. Poorly signed, this section of the City's medieval walls remains unknown to many locals even.

Tragically, shortly after the completion of the City wall, Norwich, like almost every other city in Europe suffered from the pandemic of the Black Death which peaked from 1347 to 1351. The Black Death was the second disaster affecting Europe during the 14th century, the Great Famine occurring 1315–1317. The Black Death plague is estimated to have killed between 30% to 60% of Europe's population. Norwich was not exempt from this death-toll with over half its population dying from the disease. It was against the background of the Black Death that the city's Christian mystic Julian of Norwich (1343–c.1416) wrote her Revelations of divine Love, the first book to be written by a woman in English,which continues to grow in popularity for its spiritual message. 

A major contributing factor to Norwich's identity occurred during the Elizabethan era when Protestant refugees from the Spanish Netherlands were invited to settle in Norwich to invigorate the City's declining textile industry. In 1565 some 30 households of master weavers and their families, 300 people in total, traveled from the Netherlands to Norwich seeking refuge from Spanish Catholic persecution. Reports of the City's religious tolerance resulted in many more religious refugees migrating from the Netherlands and contributing to Norwich's manufacturing industries of weaving and wool. At one time almost one third of Norwich's population consisted of skilled artisan refugees, a crucial factor in shaping the City's identity. 'The Strangers' as they were known, brought with them their pet Canary birds. Fancy breeds of the Canary bird were  bred in in the city  and in the early 20th century  they became emblematic of Norwich football team. The Canaries holds claim to having the world's oldest football supporter's song, On the ball, City. 

England's first provincial newspaper the Norwich Post was printed in Norwich in 1701. Succeeded by the Norwich Mercury in 1737,  its reflective of the city's high literacy rate as well as its radical politics. Support for the French revolution was initially high in Norwich, its leading intellectual William Taylor even visiting Paris in order to  kiss the soil of Liberty. Norwich's radical and sane politics continues to the present-day. In the 2016 advisory Referendum it voted for the UK to Remain in the European Union. 

Its been said that prosperity and literacy were the two factors which were the driving forces between 1750-1850 which contributed to Norwich's theatrical, artistic, philosophical and musical life. Together, they cross-fertilised Norwich's cultural life in a way that was unique outside London. 

In contrast to its close continental connections Norwich was, and still is, geographically remote from any other English town in transport links, a situation which was not improved until the mid-nineteenth century with the advent of the railway. Indeed, its been said  that it was sometimes quicker for a Norwich citizen to travel via river, sea and canal to Amsterdam than to London until the arrival of the railway. Travelling to London involved traversing marsh and forest on poor roads with the risk of robbery and overnight hostelry and rest for horses. In contrast, travelling to Amsterdam involved transportation via tidal river, sea and canal, its primary hazard being crossing the North Sea.

Whether because of its radical politics or more likely a received perception of the City as a 'back-water', Norwich was not officially recognized  as a seat of learning until 1963 when elected as the host city to the University of East Anglia. The University was named  'East Anglia' as representative of the region as a whole rather than its host city, resulting in few even today knowing its location. The University  didn't however hesitate to adopt Norwich City's  'Do Different' motto as its own. 

Currently teaching over 17,000 students statistically UEA is the British University with the highest percentage of students nationwide who choose to settle in the city of their graduation, a major contributing factor to the City's 9% population growth in the past decade. Prestigious UEA alumni include the geneticist, Paul Nurse, awarded the 2001 Nobel Prize in Medicine and novelist, Kazou Ishiguru, awarded the Nobel prize for Literature in 2017.  

With its many continental connections and influences its not too surprising that Norwich is one of the most European influenced of all English cities. The City's 'Do different' mindset is in evidence today in its growth as a regional retail centre, as a place of academic excellence and as a place which has a unique blend of international and local artistic life. 

2. Norwich School of Painters



John Thirtle's (1777-1839) watercolour Rainbow effect, King Street, (40 x 63 cm) depicts the City's busy river. The low eye-level of Thirtle's water-colour creates the effect of the viewer as part of the river-traffic. A rainbow, reflected in water following an evening downpour makes for a dramatic moment.  Observation of Nature, including atmospheric effects such as weather and changes of daylight being of particular interest to the Norwich School of artists.

In the foreground of Thirtle's water-colour there can be seen the river vessel most commonly associated with Norfolk, the wherry, a low draught, single sail craft capable of transporting heavy loads. In the background can be seen  a segment of the city wall rising steep up the  wooded valley with the Black tower at its summit. This section of the old city wall as previously discussed, survives to the present-day. 

John Thirtle was one of a number of Norwich artists  associated with The Norwich Society of Artists  which was established by the two friends who married sisters, John Crome (1768-1821) and Robert Ladbrooke (1768 –1842). The Society was formed in 1803 in order to hold regular meetings and discussions to establish 'An enquiry into the Rise, Progress and Present state of Painting, Architecture and Sculpture, with a view to point out the Best Methods of study to attain the Greater Perfection in these Arts'.

The clear-cut world of Classical representation of form and content is finely balanced with Romanticism in many artworks of the Norwich School, not least in the bold and skillfully executed water-colours of J.S. Cotman (1769-1842) including his Trowse Hythe (Below). Trowse, on Norwich's outskirts, is where the smaller river Yare joins the Wensum and where the river Wensum mysteriously ends.  


Its the sheer modernity of J.S. Cotman's art, in particular his water-colours which arrests the viewer today. Unsurprisingly Cotman's art received a mixed reception in his life-time. Curator and expert on the Norwich School of Painters Ms. Giorgia Bottinelli assesses J.S. Cotman thus- 

'One of the most original watercolourists of the nineteenth century, John Sell Cotman never achieved fame as an artist in his lifetime, something he so desperately craved and which fleetingly appeared to be within his grasp early in his career. On the whole his work did not appeal to the 19th century taste for the romantic and the picturesque: it was often controlled and unsentimental, with a focus on abstracted shape and inherent structure. It was not until the early 20th century and the rise of modernism that his work finally achieved the recognition it rightfully deserved'. [1] 


 

 
Several of John Crome's greatest art-works are set within only a short walk from his doorstep, the Colgate region of Norwich, including his late work Norwich river: Afternoon (above). 

Usually considered to be the leading light of the Norwich School of artists, John Crome was a shrewd, self-taught artist who survived the perils of bankruptcy, debt, imprisonment, madness, early death from disease, alcoholism and lack of patronage which others in the Norwich School suffered in their precarious careers as artists. In 1816, following Napoleon's defeat when  it was once more safe to visit France Crome did so, exhibiting and selling his paintings in Paris as well as purchasing paintings there.

John Crome studied the works of 17th Dutch masters closely in particular those by Hobbema, Cuyp, and Ruisdael to create art which celebrated the beauty of the Norfolk landscape. Far from merely imitating Dutch painting styles Crome learnt from the Dutch masters to develop his own unique style and today his paintings are ranked alongside Turner and Constable as amongst the finest in nineteenth century British art.  

The bright colouration and highly-polished finish of John Crome's Norwich river:Late Afternoon has often been commented upon. Its title reflects the close attention Norwich School artists played to qualities of light. 

Scientific analysis of  the canvas of Norwich river:Late Afternoon revealed that it was not in fact canvas but mattress ticking, a cotton or linen textile tightly woven for durability and to prevent feathers poking through the fabric. It was used to cover mattresses. Whether Crome's usage of mattress ticking was from necessity or experiment is not known. 

It was whilst working on a painting entitled A view of the Water Frolic, Wroxham Broad in mid-April 1821 that John Crome contracted a fever, dying later in the month. His last words were reputed to be, 'Oh Hobbema, my dear Hobbema, how I have loved you !'   



 Joseph Stannard's  Thorpe Water Frolic, Afternoon
(Height 109.8 x Width 175.8 cm. dated 1824). 

Joseph Stannard (born Norwich September 13th 1797 - died Norwich 6th December 1830) began exhibiting his paintings in 1811 when aged just 14. Like his younger brother Alfred, he was keen oarsman. He was also an  accomplished ice-skater who entertained Norwich folk with his skating skills during cold winters. Often in financial difficulties and/or poor health, Stannard's growing years were dominated by the Napoleonic wars which were prohibitive to travel in mainland Europe. When stability did return to Europe with the victory of Waterloo, he took the opportunity to visit Holland where  he viewed paintings by seventeenth century Dutch landscape masters Ruisdael, Berchem and Hobbema which deepened his interest in marine and seascape subjects; the marine artist Van de Velde in particular influenced him.

 In 1824 Joseph Stannard's fortune changed when the Norwich manufacturer, art collector and patron, John Harvey commissioned him to paint Thorpe Water Frolic:Afternoon.

Harvey was inspired with the idea of having a festivity on the river at Thorpe, just outside Norwich, from his witnessing water-festivities at Venice while on the Grand tour of Europe. The first water-frolic at Thorpe in 1824 attracted crowds of over 30,000 when the population of Norwich was little more than 10,000. Harvey's agenda was to establish Norwich as a sea-port for the export of his merchandise. 
 
Like all good sailors particular attention is paid to weather conditions and a vigorous cloudscape frames Stannard's water-frolic.There's an interesting inter-play between Stannard the sailor who has depicted the rigging and canvas sails of boats with every rope in its correct place and the medium of canvas on which he painted. The canvas of Thorpe Water Frolic, Afternoon is dominated by a large canvas, a sail catching the breeze.  Stannard's own boat The Cytherea is on the extreme right and was described in a contemporary newspaper report of the event -

'its colour is purple; the inside is adorned with an elegant gilt scroll, which completely encircles it; on the back-board where the coxswain sits, is a beautiful and spirited sea-piece, representing a stiff breeze at sea, with vessels sailing in various directions, painted in oils, and the spoons of the oars are neatly covered with gilt dolphins'.

Art historian Trevor Fawcett speculated- 'If the Thorpe water frolics were really great pageants, as the Norwich Mercury suggested, and if the multitudes who attended were all actors, then Stannard played his part thoroughly...[2]

Although there is a judicious amount of poetic licence in Stannard's Thorpe Water Frolic its also an important social document. Norwich's textile and loom workers, courting couples and rugged seamen all enjoying a care-free day on the river away from cramped working conditions are all depicted. They, along with Stannard in red, shielding his eyes to view his patron, are on the right bank of the river. Thomas Harvey standing in a gondola, the growing middle-class, civic dignitaries, naval officers and the aristocracy of Georgian England are on the left bank of the river. 


Joseph Stannard never became an official member of the Norwich School but nevertheless he clearly admired  and was influenced by John Crome and an enigmatic relationship exists between the two artists. As a precocious artist, Stannard's family requested Crome to teach young Joseph, but Crome quoted an astronomical fee which was seen as a blank refusal by the Stannard family. 

Curiously,  Stannard's Thorpe Water Frolic shares two details with John Crome's late work Norwich river:Afternoon firstly, of a small boy at the stern of a boat trailing a toy, and secondly of a woman dressed in bright yellow apparel, also at boat's stern. (The first recorded use of chrome yellow as a colour name in English was in 1818).

Norwich surely lost a great artist with Joseph Stannard's early death from tuberculosis aged just 33. However, his masterpiece, the river-scene Thorpe Water-Frolic:Afternoon remains a jewel in the crown of Norwich Castle Museum's extensive collection of paintings by the Norwich School.

Joseph Stannard has been assessed thus-

'As a draughtsman Joseph Stannard stands out as a major figure, there being almost a majestic grace and simplicity about his work. Whilst most of the Norwich School painters specialised in landscape, he retained an interest in seascape painting and achieved a quality which not only outrivalled most of his fellow painters, but most of the painters of the 19th century. The late Major boswell, whose family had dealt in the Norwich School paintings for generations, maintained that Joseph Stannard was the greatest genius of the School'. [3]
 
The Norwich School of Artists great achievement was that a small group of self-taught working class artists were able to feature urban Norwich with its churches, court-yards and cityscapes and rural Norfolk with its windmills, heath, marsh, woodlands and waterways as settings for their art.  Undaunted by meagre local patronage, together, leading artists Crome and Cotman, along with Joseph Stannard, established a school of landscape which continues to grow in reputation and stature.
  
The art historian Nikolaus Pevsner claimed that the picturesque was England's greatest contribution to European visual culture. Defined as visually attractive, especially in a quaint or charming way, English picturesque art is now, largely through the pioneering achievements of the Norwich School of artists, can now be recognised as Norwich's greatest contribution to European painting.

3. Just a little Browne and Norwich's future

According to the church historian Thomas Fuller (1608-61)  17th century Norwich was, 'either a city in an orchard, or an orchard in a city, so equal are houses and trees blended in it' . This blending of the urban with leaf continues in present-day Norwich with its reputation as one of greenest of English cities. Thomas Browne, the city's first botanist, natural historian, archaeologist and literary figure of significance, was a contemporary of  the historian Thomas Fuller, and indeed a book by Fuller is listed as once in Browne's vast library. 

In many ways Thomas Browne (1605-82) is one of most dazzling and valuable jewels in the crown of Norwich's cultural heritage. Known of world-wide, contributing to diverse fields of knowledge Browne's star is currently in the ascendent with a resurgence of interest in the physician-philosopher and his diverse literary works. Browne was also, as the archaeologist Alan Carter noted, one of the first to speculate upon Norwich's origins. In Urn-Burial  (1658) he alludes to coins minted in Norwich (the earliest with  the inscription name Norvic is dated 850 CE), to the city being established sometime after the Roman occupation of Britain, and to it being a place of size before  destruction by fire following a Viking raid by King Swen Forkbeard in 1004 CE-

'Vulgar Chronology will have Norwich Castle as old as Julius Caesar; but his distance from these parts, and its Gothick form of structure, abridgeth such Antiquity. The British Coins afford conjecture of early habitation in these parts, though the City of Norwich arose from the ruins of Venta, and though perhaps not without some habitation before, was enlarged, builded, and nominated by the Saxons. In what bulk or populosity it stood in the old East-angle Monarchy, tradition and history are silent. Considerable it was in the Danish Eruptions, when Sueno burnt Thetford and Norwich', [4]

More often than not Thomas Browne refers to the Wensum simply as 'the Norwich river'. Its been speculated that the word 'Wensum' is a corruption of the old English of 'wendsome' meaning winding, and this, as almost all old rivers, the Wensum certainly is, as can be seen in the photo below of the river Wensum at Drayton, a few miles north-west of Norwich. 


Geographically speaking, the Wensum is an old or senile river, that is a river with a low gradient and low erosive power and with having flood-plains. Today the Wensum is listed as a biological Site of Special Scientific Interest and as a Special Area of Conservation. Nevertheless it is under threat of environmental damage from a proposed Western Link Road (WLR) which will seriously damage river wildlife and its immediate environment with little, if any benefit to the easing of  traffic in the region whatsoever.[5]

On several occasions in his Natural History notes Thomas Browne refers to the network of shallow lakes in the north-east quarter of Norfolk as 'broad waters' . In all probability its from his description that the nomenclature of these shallow lakes  originated from to become  known as the Norfolk Broads. Today, the Norfolk Broads have National Park status and protection 'however it was not until the 1960's that aerial photography determined the Norfolk Broads were in fact not natural but man-made, the product of many years of digging for peat as a source of heat which following flood and inundation from the sea, formed the present-day Broads. 

On the river upstream between New Mills to Hellesdon Mills its possible to often spot the iridescent blue plumage and bullet-like flight of the kingfisher zipping low over the water. As a keen ornithologist who at one time or another kept an eagle, cormorant, bittern, owl and ostrich to study, Browne noted of Norfolk -

The number of rivulets becks & streams whose banks are beset with willows & Alders which give occasion of easier fishing & slooping to the water makes that handsome coloured bird abound which is called Alcedo Ispida or the King fisher. They build in holes about gravel pits.. their nests wherein is to bee found great quantity of small fish bones. & lay very handsome round & as it were polished eggs.

Browne was a keen botanist and noted of the aquatic plant Acorus Calamus  known as Sweet Flag (photo below).

                         

'This elegant plant groweth very plentifully and beareth its Julus yearly by the banks of Norwich river  chiefly about Claxton and Surlingham. & also between norwich & Hellsden bridge so that I have known Heigham Church in the suburbs of Norwich strewed all over with it, it hath been transplanted and set on the sides of Marish ponds in several places of the country where it thrives and beareth ye Julus yearly. [6]

The Sweet Briar bridge to Hellesdon (photo above) is a great example of the legacy from the 1930's. Constructed in 1932, Sweet Briar bridge, along with the acres of landscaped parks of Eaton and Wensum, innovative social housing at Mile Cross, libraries, and urban regeneration in general, were all constructed and achieved through the collective work-force of the unemployed of Norwich during the Great Depression of the 1930's era.



The river Wensum upstream of New Mills is navigable only to light, non-powered vessels and is at turns scenic, neglected and wild. Its only with one's eye at water level that one gains a perspective of  the sheer size and abundance of mature trees growing near the river. Approaching Hellesdon Mill two varieties of willow can be seen growing together. (above). 

The weeping willow is a naturally occurring mutation of Salix babylonica which was introduced to England from China in the early 17th century during a time of fascination with all things Chinese ts cultivated for it's beautiful appearance. The more common willow Salix fragilis, 'crack willow', is named for the loud noise it makes when it breaks.  Grown on the river-bank so that its binding roots protect the bank from erosion its used for commercial willow farming (withey beds) and is managed by pollarding. Some of humans' earliest manufactured items may have been made from willow. A fishing net made from willow discovered by archaeologists dates back to 8300 BCE and basic crafts, such as baskets, fish traps, wattle fences and wattle and daub house walls, were often woven from osiers or withies (rod-like willow shoots, often grown in coppices). [7]

The Dictionary of British Place-names states that the name Hellesdon comes from Hægelisdun (the spelling of the location 985 CE), meaning 'hill of a man named Hægel', with the spelling changed to Hailesduna by 1086. Hægelisdun is recorded  traditionally, as the place where King Edmund was killed by Viking invaders in 869 CE, although there remains no agreement on exactly where King Edmund died.

Its intriguing to think that momentous history such as King Edmund dying in battle near Norwich remains ultimately unknown, such speculation returns our far from exhaustive essay where it began, the remote in time origins of the city, whilst also  exploring the fascinating relationship between city, river and artist.

At the current time of writing, Norwich faces the same challenge as many cities throughout the world in the wake of the Pandemic (2020 - ?) how to make the city, in particular its centre, a safe place to visit, work, socialise and be entertained.  Norwich,  having survived war, plague, flood, fire, famine, rebellion and riot in its thousand plus year history, will surely become a busy, enterprising city, proud to 'Do Different'  once more in the near future.

                         

The Wensum river at 'The Willows', five minutes from my doorstep.

Books 

* The Anglo-Saxon origins of Norwich: the problems and approaches by Alan Carter Anglo-Saxon England Vol. 7 (1978), pp. 175-204  pub. Cambridge University Press
* The Norwich Knowledge: An A-Z of Norwich - the Superlative City Pub. 2011
by Michael Loveday. Highly recommended
* Norwich, the growth of a city.  Green and Young Norfolk museums Service 1981

* The Norwich School of Painters -  Harold Day pub. Eastbourne Fine Art 1979
* The Norwich School of Artists - Andrew Moore pub. HMSO Norfolk Museum Services 1985
*Romantic Landscape:The Norwich School of Painters -Brown/Hemingway/Lyles pub. Trustees of the Tate Gallery 2000
* A Vision of England : Paintings of the Norwich School ed. Bottinelli pub. Norfolk Museums 2013


Notes

[1] EDP May 20th The artist they called too colourful
[2] from article by Trevor Fawcett-Roper in Norfolk Archaeology 1976
[3] The Norwich School of Painters -  Harold Day pub. Eastbourne Fine Art 1979
[4] Urn-Burial (1658)
[6] Notes on Natural history of Norfolk especially its birds and fishes pub. Jarrolds 1905.
[7]  Info on Willow by Nik Thomson with thanks.



Archaeological maps of the development of early Norwich.



*All text identical to the Wikipedia entry on the Norwich School of Artists was penned by myself in 2003.

* Essay dedicated to the memory of the Norwich artist Joseph Stannard, b. Norwich, 13th September 1797 - 1830. Stannard's premature death surely lost the City a great artist.

Also in memory of Jennifer Carrier, long-time friend and Norwich 'old girl'.




Wednesday, July 01, 2020

Dr. Browne's 'readie way to read the characters of Morpheus'.


                                                           
Thomas Browne's short tract On Dreams is exemplary of the seventeenth century physician-philosopher's deep learning and dedication to his medical profession. Furthermore, Browne's On Dreams  reveals him to be a pioneering psychologist, not least for anticipating concepts associated with the psychology of Carl Gustav Jung.

Its worthwhile reminding ourselves of the nature of dreams and the historical antecedents of their interpretation. Dreams can have a wide variety of moods and feelings, frightening or anxious, exciting and adventurous, sometimes with a magical content or empowering, sometimes with a sexual element and most often simply puzzling. Dreams can give a creative or inspiring thought, and in the past they've been viewed as a conduit of God-given revelation and prophecy. 

The ancient Sumerians of Mesopotamia left evidence of dream interpretation dating back to at least 2100 BCE. In one of the world's oldest literary works The Epic of Gilgamesh the hero Gilgamesh escapes the vengeance of the gods by paying attention to dreams which warn and show him how to overcome his enemy.  The Greek physician Hippocrates (469–399 BCE) had a simple dream theory: during the day, the soul receives images; during the night, it produces images, similarly, the Greek historian Herodotus in his Histories, wrote, "The visions that occur to us in dreams are, more often than not, the things we have been concerned about during the day".

Thomas Browne (1605-82) demonstrates his familiarity with Hippocrates' theory to the causes of dreams stating in accordance to the ancient Greek physician, 'the thoughts or actions or the day are acted over and echoed in the night'. Browne himself had an intimate relationship to the world of dreams. Living in an age of grim living conditions and little entertainment, dreaming was a welcome diversion in seventeenth century England.  Browne confesses of his enjoyment of dreaming in  Religio Medici (1643) thus-

'There is surely a nearer apprehension of any thing that delights us in our dreams, than in our waked senses........I thank God for my happy dreams, as I do for my good rest, for there is a satisfaction in them unto reasonable desires, and such as can be content with a fit of happiness; and surely it is not a melancholy conceit to think we are all asleep in this world, and that the conceits of this life are as mere dreams to those of the next, as the Phantasms of the night, to the conceit of the day'. [1]

Dreams were rich nourishment for Browne's imagination, not least because he was able to lucid dream, that is, to be conscious of oneself actually dreaming, and thus able to take an active instead of a passive role in the events occurring in a dream, effectively controlling the action of a dream. Browne  elucidates on  his rare gift in Religio Medici thus -

'yet in one dream I can compose a whole Comedy, behold the action, apprehend the jests, and laugh myself awake at the conceits thereof; were my memory as faithful as my reason is then fruitful, I would never study but in my dreams, and this time also would I choose for my devotions, but our grosser memories have then so little hold of our abstracted understandings, that they forget the story, and can only relate to our awaked souls, a confused and broken tale of that that hath passed'. [2]

On Dreams opens with fleeting allusion to night and sleep, themes which, together with dreams inspired some of the greatest passages of Browne's literary art. Citing the Old Testament book of Genesis and its story of Jacob's dream, Joseph's interpretation of the Egyptian pharaoh's dreams and Nebuchadnezzar's demand not only for the interpretation of his dream but of his dream itself, Browne in common with other Renaissance thinkers viewed dreams as God-given communications and their interpretation sanctioned in the Bible. 

Even as late as the seventeenth century the little-understood psychic phenomena of the dream was believed to be of either divine or diabolical origin. Browne's remark that, 'We have little doubt there be demoniacal dreams' seems  to be an observation based upon personal, first-hand experience. If there are demonic dreams Browne argues -

'Why may there not be Angelical ? If there be Guardian spirits, they may not be unactively about us in sleep, but may sometimes order our dreams, and many strange hints, instigations, or discoveries which are so amazing unto us, may arise from such foundations'.

And in fact a belief in Guardian angels as well as witches was integral to Thomas Browne's spiritual hierarchy. Its unsurprising therefore that the Christian in Browne is concerned  in On Dreams about the possibility of sinning in one's dreams. In his short tract he also condemns those who have paid too close attention to their dreams at the expense of common sense, stating, 'Yet he that should order his affairs by dreams, or make the night a rule unto the day, might be ridiculously deluded'.

On Dreams includes examples of Browne's 'dimensional imagery' in which the very large and very small are juxtaposed, noting that in dreams -

'the phantastical objects seem greater than they are, and being beheld in the vaporous state of sleep, enlarge their dimensions unto us; whereby it may prove easier to dream of Giants than pygmies'.

The very same juxtaposition of giant and pygmies, Browne's 'dimensional imagery' is featured in his late work Christian morals, in moralizing highly relevant to our own day.

'without which, though Giants in Wealth and Dignity, we are but Dwarfs and Pygmies in Humanity, and may hold a pitiful rank in that triple division of mankind into Heroes, Men and Beasts'.  (C.M. 3:14)


In the painting The Gentleman's Dream or Disillusion with the World (1655) by the Spanish Baroque-era artist Antonio de Peruda (c.1611-1678) a courtier sleeps and dreams beside a table displaying various vanitas objects. A guardian angel unfurls a scroll with the words, "Eternally it stings, swiftly it flies and it kills", inscribed upon it, a waspish allusion to the sting of Time.

Browne references both ancient and modern philosophers in On Dreams including the Greek philosopher Pythagoras, a big influence upon Browne who declared in Religio Medici - 'I have often admired the mystical way of Pythagoras' and a creative influence of the discourse The Garden of Cyrus. [3]

In addition to Pythagoras, the Italian physician, mathematician and general polymath Jerome Cardan  is also mentioned twice in the tract. Jerome Cardan (1501-76) was highly influential in various disciplines, writing over 200 works on science. His interests included medicine, biology, engineering, chemistry, astrology and astronomy and he's credited with inventing several mechanical devices including the combination lock and the Cardan shaft with its universal joints which allow for the transmission of rotary motion at various angles and used in car-motors to the present day.  He was often short of money and kept himself solvent by being an accomplished gambler and chess player. Cardan had a reoccurring dream which ordered him to write De subtilitate rerum (1550) a book which Thomas Browne was critical of when assessing Cardan in his encyclopedic endeavour  Pseudodoxia Epidemica (1646-72) -

'We had almost forgot Jeronymus Cardanus that famous Physician of Milan, a great Enquirer of Truth, but too greedy a Receiver of it. He hath left many excellent Discourses, Medical, Natural, and Astrological; the most suspicious are those two he wrote by admonition in a dream, that is De Subtilitate & Varietate Rerum. Assuredly this learned man hath taken many things on trust, and although examined some, hath let slip many others. He is of singular use unto a prudent reader but to him that desireth hoties, or to replenish his head with varieties, like many others before related, either in the original or confirmation, he may become no small occasion of error'. [4]

Browne's judgement of Jerome Cardan didn't prevent him from acquiring sometime in 1663 or shortly after (he often purchased books upon notification of their publication by book-dealers) an edition of Jerome Cardan's complete works which included Somniorum Synesiorum, omnis generis insomnia explicantes, libri IIII (Synesian dreams, dreams of all kinds set forth, in four books). [5]

Jerome Cardan's work on the interpretation of dreams is partly inspired by Synesius of Cyrene (c.370-c.413 CE) a Greek bishop of ancient Libya and author of  De insomniis (On dreams). Cardan divided dreams into four categories based on their causes: digestive dreams caused by food and drink; humoural caused by imbalances in the four humours; anamnestic caused by passions or changes in emotion; and finally prophetic dreams of a supernatural or divine origin. Jerome Cardan viewed the first three categories as natural and ordinary bodily processes. Most of this work however, is devoted to a discussion of prophetic dreams which he views from a philosophical perspective.

Jerome Cardan is one of several independent-minded figures from Renaissance intellectual history whom Browne was highly critical of, yet read closely. Other notable candidates of similar critical influence upon Browne include Cardan's countryman, the polymath Giambattista della Porta (1538-1615) the Belgian scientist Van Helmont (1577-1644) the Swiss physician Paracelsus (1494-1541) and the German scholar of comparative religion Athanasius Kircher (1602-1680). 

Browne sometimes wrote with his most recent reading in mind. From his mention of the Italian polymath and physician Jerome Cardan twice in On Dreams its possible to tentatively date On Dreams as written circa 1663 from two facts. According to the 1711 Auction Sales Catalogue an edition of Jerome Cardan's Opera (Complete works) dated 1663 is listed as once in Browne's library. [5]. Coincidentally, almost half of Browne's eldest son  Edward Browne's dissertation for his bachelor of medicine degree, on the use of dreams to the physician, was written in 1663.[6] Its therefore possible to speculate that Browne may have composed On Dreams to assist his son. In any event the short tract On Dreams isn't dissimilar in either its literary style or subject-matter to Browne's  A Letter to a Friend  (circa 1656) in which dreams as experienced by the dying are commented upon. As such On Dreams may be read as an appendage to A Letter to a Friend, Browne's major medical writing.


There's a fascinating relationship between Thomas Browne to the Swiss psychologist  Carl Gustav Jung (1875-1961). For example, both men were physicians who took their psychiatric responsibilities seriously, both studied comparative religion and alchemical literature in depth and both had a big  interest in their own and others' dreams. I've written at length about this fascinating relationship  elsewhere on this blog. [7] 

C.G.Jung's Memories, Dreams, Reflections (1963) like Browne's Religio Medici (1643) is an autobiographical account and spiritual testament which includes many philosophical digressions. The biggest difference between the two autobiographies being whilst Religio Medici was penned before its author embarked upon a medical career, C.G. Jung's Memories, Dreams, Reflections was written after a long medical career, shortly before the author's death. It includes recollections of some of the many dreams Jung had, of digging up the bones of prehistoric animals, of kneeling to hand a girl an umbrella, of a tree transformed by frost, of his father reading a fish-skin bound Bible and many equally bizarre others. According to Jung-

'The dream is a little hidden door in the innermost and most secret recesses of the psyche, opening into that cosmic night which was psyche long before there was any ego consciousness....All consciousness separates; but in dreams we put on the likeness of the more universal, truer, more eternal man dwelling in the darkness of primordial night. [8]

In On Dreams Browne declares- 'We owe unto dreams that Galen was a physician, Dion an historian, and that the world hath seen some notable pieces of Cardan' to which one might add we owe unto dreams that the Swiss psychologist C.G. Jung embarked upon a long study of alchemy.

Jung's dream which heralded his encounter with alchemy occurred in 1926 when he dreamt he was travelling through the Lombardy plain in Northern Italy. Upon viewing a large manor house located near Verona he entered its courtyard. Suddenly its gates slammed shut and he thought to himself, 'Now, we are caught in the seventeenth century'. Only much later did Jung come to realize that his dream alluded to his many years of studying alchemy, the golden age of alchemy being the seventeenth century.

Amazingly, Memories, Dreams, Reflections includes an endorsement of Browne as a psychologist. Jung's autobiography is prefaced by a verse chosen by his secretary Aniela Jaffe to describe the psychologist, but the author of the verse, the English romantic poet Samuel Coleridge is eulogizing upon Thomas Browne, not C.G. Jung. This verse is notable for its early usage of the word 'consciousness' which the Oxford English Dictionary attributes to the poet William Wordsworth, Coleridge's sometime mentor as the first to use and in all probability was 'borrowed' from him. Coleridge's enthusiastic response to Browne focuses upon the self-analytical and mind-expanding qualities of the physician-philosopher.

He looked at his own Soul
With a Telescope. What seemed
all irregular he saw and
shewed to be beautiful
Constellations: and he added
to the Consciousness hidden
worlds within worlds.

Thomas Browne's anticipation of a Jungian interpretation of dreams is boldly declared in On Dreams -

Many dreams are made out by sagacious exposition from the signature of their subjects; carrying their interpretation in their fundamental sense & mysterie of similitude, whereby he that understands upon what natural fundamental every notional depends, may by symbolical adaptation hold a readie way to read the characters of Morpheus.

Browne's proposal of 'symbolical adaptation' as 'a readie way to read the characters of Morpheus' (the god of sleep is known as 'Fashioner' in Ancient Greek: μορφή meaning 'form, shape') requires elaboration.

Its worth remembering first that the word 'symbol'  derives from the Greek σύμβολον symbolon, meaning "token, watchword" from σύν syn "together" and βάλλω bállō " "I throw, put". The meaning of symbol as "something which stands for something else" was first recorded  in Edmund Spenser's epic poem The Faerie Queene (1596)

According to C.G Jung - 'Symbols are never simple - only signs and allegories are simple. The symbol always covers a complicated situation which is so far beyond the grasp of language that it cannot be expressed at all in any unambiguous manner. [ 9]

'If symbols mean anything at all, they are tendencies which pursue a definite but not yet recognisable goal and consequently can express themselves only in analogies.' [10]

The Renaissance study of nature included the study of human nature. It was the radical 'Luther of Medicine' the Swiss physician-alchemist Paracelsus who first encouraged and urged the physician to take dreams and seriously, declaring-

"The interpretation of dreams is a great art. Dreams are not without meaning wherever they may come from - from fantasy, from the elements, or from another inspiration". [11]

Orthodox Christian theology did not however always possess a clear-cut view or answer to the new spiritual and psychological concerns experienced by many during the Renaissance, an age of great change. The effects of urbanization for example increased interaction between widely differing social, cultural, moral and religious perspectives and increased awareness of sexuality. 

From their close understanding of the human condition and dissatisfied with Christian dogma alchemist-physicians  as diverse as Paracelsus, John Dee, Van Helmont, Jerome Cardan and Thomas Browne either augmented concepts originating from the western esoteric traditions or coined home-grown neologisms and symbols in order to describe their understanding of the psyche.  Each of these aforenamed alchemist-physicians took their own dreams far more seriously than most in contemporary society today; each recognized their dream-lives to be of great importance to their self-development or individuation process in Jungian terms. From alchemist-physicians analysis of their dreams there emerged the beginnings of the modern-day science of psychology. Their rudimentary and tentative understanding of the self and unconscious psyche  several of whom C.G. Jung found confirmation of his psychology, in particular Gerard Dorn, were the fruits of the Renaissance spirit of enquiry into nature, which includes human nature. As C.G.Jung explains-

'the language of the alchemists is at first sight very different from our psychological terminology and way of thinking. But if we treat their symbols in the same way as we treat modern fantasies, they yield a meaning - even in the Middle Ages confessed alchemists interpreted their symbols in a moral and philosophical sense, their "philosophy" was, indeed, nothing but projected psychology'. [12]

Thomas Browne's fascination with symbols is writ large throughout his oeuvre. Allusion to symbolism involving the alphabets of various languages, numbers, Egyptian hieroglyphs, Mercurial characters, kabbalistic signs and geometric symbols as well as metaphors, allegories, anagrams and  riddles can be found in his writings, not least in his highly hermetic discourse  The Garden of  Cyrus (1658) a literary work densely packed with symbolism. Not only is the ubiquity of the number five in art and nature prominent in The Garden of Cyrus but also its many closely-associated extensions including the V shape and the Latin numeral for 5, which by mirror doubling becomes the figure X, significant  to Christians as the first letter of the name of Christ in Greek, the ten commandments as well as the Pythagorean tetraktys, which by multiplication (X) becomes the reticulated network, as seen illustrated on the discourse's frontispiece. (Below)


The literary critic Peter Green recognized- 'there is nothing vague or woolly about Browne's mysticism...Every symbol is interrelated with the over-all pattern'. [13]

Crucially, in relation to Jungian psychology, Browne not only employs one of the earliest usages of the very word 'archetype' in The Garden of Cyrus  but even attempts to delineate the archetype of the 'wise ruler' through utilizing highly-original proper name symbolism, alluding to Solomon, Moses, Alexander the Great, Augustus and of course the titular hero of the discourse, Cyrus. Browne's proper-name symbolism also alludes to the archetypal figure of the ‘Great Mother' as a symbol of fertility and fruitfulness with mention of Sarah, Isis, Juno, Cleopatra and Venus. But if ever there were a sly, Royalist supporter's opposition to Cromwell's rule of England (1650-1658), its surely in Browne's repeated citing of examples of the 'Wise ruler' from history in  The Garden of Cyrus.

The religious mystic and symbol go together hand in glove. For most Christian mystics the inexhaustible symbolism of the Cross was sufficient for expression of their spiritual thought. The Elizabethan mathematician and hermetic philosopher John Dee (1527-1608) however devised his very own mystical symbol, the Monas Hieroglyphica a complex, metaphysical 'explanation' of the cosmos. Dee's Monas symbol became a printer's colophon which was avidly reproduced by various alchemystical philosophers in their publications. John Dee's eldest son Arthur Dee became a friend of Browne's upon his return from Russia and retirement to what was at the time, England's second city in terms of prosperity and population, Norwich.

Peter French  speculates- 'Little is known of this son of Dee's; one cannot help but wonder however, how much he may have influenced Browne, who was one of the seventeenth century's greatest literary exponents of the type of occult philosophy in which both the Dee's were immersed'.[14]

On Dreams is not Browne's only literary work in which the psychological is prominent. His two closely-related discourses of 1658 Urn-Burial and The Garden of Cyrus are a portrait of the human condition and psyche, depicting humanity as simultaneously irrational and rational, fearful of death, yet forever with the future in mind, serious and merry, enduring pain and illness as well as enjoying health and pleasure. Imagery involving Light and Darkness permeates the diptych discourses, as does the dominant themes of Time (Urn-Burial) and Space (The Garden of Cyrus) the basic framework of  the Mandala. Most often a circular visual image, but conceivable as a literary structure, in Jungian psychology the meditative image of the mandala symbolically represents the dreamer's search for completeness and self-unity; its function is to assist with healing and to help transform ordinary minds into enlightened ones. Plexiformed in their polarity, themes and imagery, Browne's diptych discourses are capable of achieving such a transformation to the receptive mind.  By focusing his reader's attention to the discourses primary symbols of Urn and Quincunx, Thomas  Browne  -

'by concentrating, almost like a hypnotist, on this pair of unfamiliar symbols, paradoxically releases the reader's mind into an infinite number of associative levels of awareness, without preconception to give shape and substance to quite literally cosmic generalizations...............Mystical symbolism is woven throughout the texture of Browne's work and adds, often subconsciously, to its associative power of impact. [15]

C.G.Jung, recognizing the enduring continuity of symbolism in the collective unconscious psyche throughout long stretches of time perceptively observes-

'The symbolic statements of the old alchemists issue from the same unconscious as modern dreams and are just as much the voice of nature'. [16] 

Browne concludes his short tract On Dreams refuting that children don't dream under six months old, that men don't dream in some countries by supplying a footnote upon the difference between false and true dreams in the form of the Ivory gate and the polished horn gate as mentioned in Homer's Odyssey, in which Penelope the hero's wife says of dreams-

"Ah my friend," seasoned Penelope dissented
"dreams are hard to unravel, wayward, drifting things-
not all we glimpse in them will come to pass...
Two gates there are for our evanescent dreams,
one is made of ivory, the other made of horn.
Those that pass through the ivory cleanly carved
are will-o'-the-wisps, their message bears no fruit.
The dreams that pass through the gates of polished horn
are fraught with truth, for the dreamer who can see them. [17]

Conclusion

In addition to being a superb introduction to Browne's literary style, On Dreams includes a number of highly original speculations on the psyche's relationship to dreams, 'the Theatre of Ourselves', as the physician-philosopher memorably defines the psyche. 

















Link to full text of  On Dreams

Books consulted

* Patrides C. A. ed. and with an introduction The Major Works of Sir Thomas Browne pub. Penguin  1977 includes On Dreams
* Finch J. S - A Catalogue of the Libraries of Sir Thomas Browne and Dr Edward Browne, his son. A Facsimile Reproduction with an Introduction, Notes and Index.  E. J .Brill    1986
* Jung C. G.  Memories, Dreams, Reflections trans. R & C Winston London 1979
* Jung C.G. Psychology and Religion Vol. 11 Collected works pub. RKP 1958
* Green, P. Sir Thomas Browne  pub. 1959 Longmans, Green & Co (Writers and Work, No.108).
* The Odyssey Homer translated by Robert Fagles 1996 Viking Penguin

Notes

[1] Religio Medici Part 2  Section 11
[2] Ibid.
[3] R.M. Part 1:12
[4] Pseudodoxia Epidemica Bk 1:18 no.13
[5] Sales Catalogue p.19 no 96  Opera Omnia 10 vol. Lyon 1663
[6] I am indebted to Ms. A. Wyatt for information about Edward Browne's bachelor of medicine dissertation and indeed on all matters relating to Thomas Browne's eldest son, Edward Browne (1644-1708).
[7]  Carl Jung and Sir Thomas Browne
[8]  Glossary  of  Memories, Dreams, Reflections.
[9] Carl Jung Complete Works  Vol:11 paragraph 385
[10] CW 14: paragraph 667
[11] Paracelsus: Selected Writings edited by Jolande Jacobi pub. Princeton University Press 1951
[12] CW 14: paragraph 737
[13] Green, P. Sir Thomas Browne pub. 1959 Longmans, Green & Co (Writers and Work, No.108)
[14] John Dee: The World of an Elizabethan Magus, by Peter J. French Pub. Routledge and Kegan Paul, London 1972
[15] Green, P. Sir Thomas Browne  pub. 1959 Longmans, Green & Co (Writers and Work, No.108)
[16] Collected Works vol. 11: paragraph 105
[17] Book 19 lines 560-565 The Odyssey Homer by Robert Fagles pub. 1996 Viking Penguin

Paintings


'Before Waking'  40 x 50 cm. (2015) by Peter Rodulfo.









The Knight's Dream by Antonio de Peruda. (1655)









Henri Rousseau Le Rêve (The Dream) 1909. Rousseau's last painting.













'Dreaming Fisherman' by Peter Rodulfo

Sunday, May 17, 2020

Helmont might dream himself a bubble




Its only in recent times that a clearer assessment of the Belgian chemist and scientist, physician and alchemystical philosopher Jan Baptist van Helmont (1579-1644) in science and medicine has been made. Likewise, its only recently that the influence of J.B.van Helmont on the English physician-philosopher Sir Thomas Browne (1605-82) has been recognised. 

Just as historians only slowly acknowledged the seminal influence which the Swiss alchemist-physician Paracelsus (1493-1541) exerted upon the development of medicine during the Renaissance, so too, J. B. van Helmont has long occupied an ambiguous place in intellectual history.

J.B. van Helmont's writings are couched in the language of Renaissance mysticism and his belief in alchemy and magic is in tandem to his rational, scientific enquiries. This has resulted in an unsympathetic attitude towards him by historians of science and his writings labelled as an 'un-scientific' miscellany of medicine, philosophy and alchemy. One leading historian of medicine somewhat resignedly calling him an enigmatic figure.[1]

Quite simply the enigma of J.B. van Helmont rests in the paradox to modern sensibilities of his being defined in near equal measure as much a scientist and physician as religious mystic and 'alchemystical' philosopher. All these compartmentalized definitions did not of course exist in J.B. Helmont's time; himself possessing an entirely holistic and unified view of science, religion, medicine and philosophy.

Throughout his life J.B. van Helmont endured much misfortune. In his youth he gallantly picked up a glove which a lady had dropped only to be infected by scabies from it. He consulted the writings of the famous physician Galen for a remedy but found it ineffective and a sulphur ointment prescription by Paracelsus  successful. He subsequently vowed to reject Galenic medicine and follow Paracelsus instead. J.B.van Helmont toured Europe, including London and worked in Antwerp during a plague epidemic in 1605. He graduated as Doctor of Medicine of the University of Louvain in 1599 but he was later denounced by his Alma Mater in 1623 as a heretic through the Spanish authorities occupying Flanders. His unorthodox views resulted in his arrest, trial and imprisonment in 1634 followed by house-arrest for the rest of his life. He almost died from Carbon monoxide poisoning in 1643 and contracted pleurisy in 1644. His good fortune however was to marry an heiress whose wealth enabled him to abandon his onerous medical duties and engage in scientific research for several years.

In essence, J.B. van Helmont is a transitional figure in the history of science. Like many other early scientists including Browne, he regarded all science and wisdom to be a gift from God.  J.B. Helmont was also highly influenced by the so-called 'Luther of Medicine' in his scientific thought and experiments. It was the Swiss alchemist-physician Paracelsus who proposed that the true purpose of alchemy was to investigate the properties of nature, advocating the 'art of fire' to distil 'quintessences' of mineral and vegetable-life in order to discover new medicines. J.B. Helmont has been defined as the foremost follower of Paracelsus, who, whilst highly critical of Paracelsian mysticism nevertheless subscribed to what the Swiss physician termed his 'Spagyric' medicine, the rudimentary beginnings of  iatrochemistry or medical chemistry no less, and as such J.B. van Helmont is credited, alongside the English scientist Robert Boyle (1627-91) as a 'Father of modern chemistry'.

Upon J.B. van Helmont's death in 1644 his son Franciscus Mercurius van Helmont (1614-98/99) randomly collated and edited his father's writings for the publication of Ortus Medicinae, or the 'Dawn of Medicine' in Amsterdam in 1648. An English translation by John Chandler entitled Oriatrike was published in London in 1662. 

In his brilliant and scholarly biographical study of Thomas Browne, the American academic Reid Barbour notes Browne is especially keen to include J.B.van Helmont's research on magnetism in the forthcoming second edition of his Pseudodoxia Epidemica in 1650. [2]  Other recent publications on Browne singularly fail to even mention J.B. van Helmont yet alone elaborate on his influence on Browne. However, scattered throughout his writings are several references to J.B. van Helmont which strongly suggest that the Norwich-based scientist and physician Thomas Browne held the Belgian scientist and physician  in high regard. It shouldn't be too surprising to discover that Browne took the medical ideas of J.B. van Helmont seriously. Circa 1629 he had completed his continental studies at Leiden University in Holland, an educational institute whose reputation for chemical medicine was centred upon J.B. van Helmont's Paracelsian science.

Although none of J.B. van Helmont's writings are listed in the 1711 Sales Auction Catalogue of Browne's library (there's a lapse of almost 30 years from Browne's death until his library contents are auctioned. Not a single one of the books advertised on the Auction Catalogue title-page as 'Books of Sculpture and Painting' ever arrived at the auction-house) Thomas Browne surely had access to Van Helmont's writings. For example, when speculating on the formation of kidney-stones, a disease long prevalent in East Anglia due to its many chalky water-courses, Browne  praises Van Helmont, albeit in parenthesis - '(as Helmont excellently declareth)'.[3] However, like J.B. van Helmont, Browne was also prone to read the 'Book of Nature' through the prism of esoteric schemata, the most elaborate being the microcosm-macrocosm correspondence, or from long-held folk-lore, as here-

'and Helmont affirmeth he could never find the spider and the fly upon the same trees, that is the signs of war and pestilence which often go together' [4]

Because early scientists such as Paracelsus, J.B. van Helmont and Thomas Browne encountered undefinable properties and phenomena in their scientific investigations they each had a propensity for coining and introducing new words, some of which remain in modern language. The word 'alcohol' is credited as originating from Paracelsus and that of 'electricity', amongst hundreds of others, to Browne. J.B.van Helmont's most famous neologism is undoubtedly the word 'gas' derived from the ancient Greek word for chaos. In fact, Van Helmont investigated and categorized a number of gases, including gas from belching, poisonous red gas (NO2) which is formed when aqua fortis (HNO3) acts on silver and sulfurous gas that “flies off” burning sulfur, amongst others. J.B. van Helmont proposed that gas is composed of invisible atoms which can come together by intense cold and condense to minute liquid drops; and that gases can be contained in bodies in fixed form, and set free again by heat, fermentation, or chemical reaction. In relation to combustion, he concluded there were two classes of gas which he named as Gas sylvestre – one that would not burn or support combustion (Carbon Monoxide) and Gas pingue – one that would burn (a combustible gas).

The most well-known of J.B. van Helmont's experiments involved his demonstration that water is the foremost element sustaining life.  He wrote of his famous experiment with a willow tree circa 1620, thus-

"That all plants immediately and substantially stem from the element water alone I have learned from the following experiment. I took an earthen vessel in which I placed two hundred pounds of earth dried in an oven, and watered with rain water. I planted in it a willow tree weighing five pounds. Five years later it had developed a tree weighing one hundred and sixty-nine pounds and about three ounces. Nothing but rain (or distilled water) had been added. The large vessel was placed in earth and covered by an iron lid with a tin-surface that was pierced with many holes. I have not weighed the leaves that came off in the four autumn seasons. Finally I dried the earth in the vessel again and found the same two hundred pounds of it diminished by about two ounces. Hence one hundred and sixty-four pounds of wood, bark and roots had come up from water alone".



Helmont's famous experiment was known to Thomas Browne. He alludes to it when speculating on water's ability to generate growth in The Garden of Cyrus-

'How water it self is able to maintain the growth of Vegetables, and without extinction of their generative or medical vertues; Beside the experiment of Helmont's tree, we have found in some which have lived six years in glasses'.

J.B van Helmont is only one of three 'moderns' who make the cut as worthy of mention in The Garden of Cyrus, the other two 'moderns' who also held in equal measure a rational and mystical view of science named in the discourse are the Swiss alchemist-physician Paracelsus (1493-1541) and the Italian esoteric scholar and polymath Giambattista Della Porta (1535-1615).

It was from Paracelsus that J.B. van Helmont evolved his own idea of an 'Archeus' or 'Master Workman' responsible for giving life and form to the human body. In Ortus Medicinae he situated the “archeus” in the upper opening of the stomach. All diseases according to J.B. van Helmont have their seat in the Archeus and every disease, he believed, had a vital principle of it own (archeus) which could be treated by a specific medical-spiritual response. Disease, J.B. van Helmont believed, could be overcome by  pacifying the disturbed Archeus. Medicines, in particular, minerals, targeted the disease and helped the host overcome its archeus. According to J.B. van Helmont-

'A Disease therefore is a certain Being, bred, after that a certain hurtful strange power hath violated the vital Beginning...and by piercing hath stirred up the Archeus unto Indignation, Fury and Fear'.[5]

'Fever is the effort of the chief Archeus to get rid of some irritant, just as local inflammation is the reaction of the local Archeus to some injury'.[6]

J.B.Helmont's contemporary, the Paracelsian physician and alchemist Martin Ruland the Younger (1569-1611) attempts to define the nebulous  term 'Archeus' in his Lexicon alchemiae (1612) thus-

ARCHEUS - is a most high, exalted, and invisible spirit, which is separated from bodies, is exalted, and ascends; it is the occult virtue of Nature, universal in all things, the artificer, the healer. Also Archiatros - supreme physician of Nature, who to every substance and member dispenses in an occult manner, by means of the air, its own individual Archeus. Also the primal Archeus in Nature is a most secret virtue producing all things out of Master, doubtless certainly supported by divine virtue. Or, Archeos is an errant, invisible species, the power and virtue of Nature's healing, the artist and healer of Nature, separating itself from bodies, and ascending from them. Archeus signifies, in addition, the power which reduces the One Substance from Iliaster, and is the dispenser and composer of all things. It individualizes in all things, including human nature.[7]

The medical ideas of J.B.van Helmont are linked to those of Thomas Browne in an astounding observation by the psychologist C.G. Jung (1875-1961).  Writing on the Belgian alchemist Gerard Dorn, Jung unites the Paracelsian/ Helmontian concept of the Archeus with Thomas Browne's medical image of an 'invisible sun'  which blazes at the apotheosis of  Urn-Burial  ('Life is a pure flame and we live by an invisible sun within us'.) C.G.Jung links Gerard Dorn, the foremost promoter of Paracelsian/Helmontian medicine to Thomas Browne's 'invisible sun' (an image Browne 'borrowed from his reading of Dorn) when stating-

In Dorn's view there is in man an 'invisible sun', which he identifies with the Archeus. This sun is identical with the 'sun in the earth'. The invisible sun enkindles an elemental fire which consumes man's substance and reduces his body to the prima materia.  [8]

As a child J.B. Helmont experienced apocalyptic visions in the cloisters of the Capuchins at Louvain. Devout and pious throughout his life, he was deeply  inspired by Thomas a Kempis (1380-1471) and his Imitation of Christ which urges the penitent to self-knowledge and a denial of the self for Christ.

The psychological element is ever-present in spiritual affairs, and in conjunction with his physiological studies J.B. van Helmont took the workings of the human psyche seriously. Indeed, J.B. Helmont may be credited as an Ur-psychologist, that is, any one of a number of well-educated and isolated individuals, often from the professions of physician or priest, scattered throughout Europe circa 1500-1700 who recognised a correct understanding and interpretation of one's personal dreams to be no small contributing factor towards self-awareness and individuation. To the present-day this spiritual-psychological dimension  remains of paramount importance, in particular,  not only for individual understanding of the self but equally, for the very future of humanity's existence. 'Alchemystical' physician-philosophers such as Paracelsus, J.B. van Helmont and Thomas Browne each engaged in the arduous yet rewarding task of self-realization, J.B. van Helmont declaring-

'Our soul's understanding  of itself, does after a sort, understand all other things, because all other things are in an intellectual manner in the Soul, as in the image of God. Wherefore indeed, the understanding of ourselves, is most exceedingly difficult, ultimate or remote, excellent, profitable, beyond all other things'.[9]

J.B. Helmont was aware of the numinous nature of dreams. In the Judaic Pentateuch, the Old Testament of the Christian Bible, dreams are sanctioned as conduits of revelation from God. The story in the book of Genesis of Joseph and his ability to interpret Pharaoh's dreams was seen as endorsement of divine dreams and the art of interpretation. Using theological symbolism J.B. van Helmont seems to anticipate, along with other Renaissance-era alchemystical philosophers and Ur-psychologists, the existence of the unconscious psyche and its relationship to God when stating-

'In sleep, the whole knowledge of the Apple (i.e. that which obscures the magical powers of pristine man ) doth sometimes sleep: Hence also it is, that our dreams are sometimes Prophetical, and God himself is therefore the nearer unto Man in Dreams, through that effect'. [10]

In his writings J.B.van Helmont recollects a dream which determined his choice to become a physician.  In this dream he saw himself as an empty bubble whose diameter reached from the earth to the heavens. Above the bubble hung a tomb, while below it was the dark abyss, a vision that horrified the young van Helmont. Upon waking he interpreted his dream and of being transformed into a giant bubble as representing his own boastful, vacuous self and a god-given sign that he must pursue the vocation of physician.

Thomas Browne was fascinated by dreams and was able to lucid dream, that is, able to orchestrate the events and action of a dream whilst in a state of dreaming, as he confesses in Religio Medici-

'Yet in one dream I can compose a whole comedy, behold the action, apprehend the jests and laugh myself awake at the conceits thereof. Were my memory as faithful as my reason is fruitful I would chose never to study but in my dreams". [11]

Browne even wrote a short tract On Dreams in which he speculates upon 'symbolical adaptation' in dream interpretation thus-

'Many dreams are made out by sagacious exposition and from the signature of their subjects; carrying their interpretation in their fundamental sense and mystery of  similitude, whereby he that understands upon what natural fundamental every notional dependeth, may by symbolical adaption hold a ready way to read the characters of Morpheus'.

In his tract On Dreams Browne supplies his reader with examples of how dimensions can be greatly exaggerated in dreams,  humorously exclaiming-

'Helmont might dream himself a bubble extending unto the eighth sphere'.

A statement which indicates Browne was familiar with J.B. Helmont's accounts of his mystical experiences as well as his medical and scientific thoughts. Browne himself took an interest in bubbles as seen in his short writing On Bubbles in which he proposes-

'Even man is a bubble if we take his consideration in his rudiments, and consider the vesicular or bulla pulsans wherein begins the rudiment of life.

Ever the subtle thinker, perhaps the strongest evidence of Thomas Browne's interest in J.B. Helmont's science occurs in correspondence to his travel-loving eldest son Edward Browne (1644-1708). Discreetly fishing for an answer Thomas Browne enquires-

'What esteem they have of Van Helmont, in Brabant, his home country ? [12]

In the same letter Thomas Browne also remarks-

'When you were at Amsterdam, I wished you had enquired after Dr.Helvetius who writ Vitulus aureus, and saw projection made, and had pieces of gold to show of it.' [13]

J.B. van Helmont himself believed in the existence of  Philosopher's Stone and  claimed he was once given it by a stranger writing- 'It was of a colour such as is saffron in it powder yet weighty and shining like unto powdered glass. ....He who first gave the the gold-making powder had likewise also at least as much of it as might be sufficient to change two hundred thousand pounds of gold. For he gave me perhaps half a grain of that powder, and nine ounces and three quarters of quicksilver were thereby transchanged. [14]

Late in his life Browne articulated his critical opinion and estimate of J.B. van Helmont and Paracelsus in his advisory and moralistic Christian Morals  -

'many would be content that some would write like Helmont or Paracelsus; and be willing to endure the monstrosity of some opinions, for divers singular notions requiting such aberrations'. [15]

In other words, in Thomas Browne's view, the many original ideas which authors such as Helmont and Paracelsus express excuse them from 'monstrous opinions'  which can be found elsewhere in their writings.

There remains one last remarkable connection between J.B. van Helmont and Thomas Browne, seldom, if ever noted before now. It exists in the form of the German translator, scholar of Hebrew and the kabbalah, Christian Knorr von Rosenroth (1636-1689). At the request of the kabbalist and wandering hermit Franciscus Mercurius van Helmont (1614-98/99) who had, together with Henry More of the Cambridge Platonists annotated Knorr von Rosenroth's translations of kabbalistic texts, Knorr von Rosenroth, in return for Franciscus van Helmont's favour, helped him translate, edit and publish into Latin his father J.B. van Helmont's writings.

Christian Knorr von Rosenroth (1636-89)

In his relatively short life Christian Knorr von Rosenroth somehow found time to also translate Thomas Browne's vast-ranging work of scientific journalism, Pseudodoxia Epidemica  totalling over 200,000 words into German, completing this task in 1680 for publication in Frankfurt and Leipzig. Its therefore quite possible that discussion of Thomas Browne's scientific writings could have occurred between Knorr von Rosenroth and J.B. Helmont's eldest son, Franciscus Mercurius van Helmont. A large field is yet to be explored in this matter.

In any event Christian Knorr von Rosenroth surely recognised  J.B. van Helmont and Thomas Browne  as sharing values in Paracelsian medicine and scientific thought. Indeed, the Belgian scientist, physician and Christian mystic J.B. Helmont may even lay claim to being  along with Francis Bacon, one of the foremost scientific influences upon the physician-philosopher Thomas Browne. 

Notes

[1] Roy Porter 'The Greatest benefit to Mankind': A medical history of humanity from antiquity to the present. pub. Harper Collins 1999 describes Helmont as enigmatic.
[2] Reid Barbour - Sir Thomas Browne A Life
pub. Oxford University Press 2013
[3] Pseudodoxia Epidemica Book 2 chapter 4
[4] P.E. Bk. 2 chapter 7
[5] Johannes Baptista van Helmont- Alchemist, physician and philosopher by H. Stanley Redgrove  pub. William Rider and son London 1922
[6] Ibid.
[7] Martin Ruland's Dictionary of alchemy is listed in the 1711 sales auction catalogue as once in Browne's library page 22. no 119
[8] Collected Works of C.G.Jung Volume 14:49
[9] Redgrove 1922
[10] Ibid.
[11] Religio Medici Part 2 Section 11
[12] Correspondence dated September 22nd 1668 to Edward Browne
[13] Ibid.
[14] The Devil's Doctor: Paracelsus and the World of Renaissance Magic and Science pub. Heinemann 2006 by Philip Ball
[15] Christian Morals Part 2 Section 5

Not consulted

The standard, comprehensive of J.B.Helmont, prohibitively priced is-
* Joan Baptista Van Helmont: Reformer of Science and Medicine (Cambridge Studies in the History of Medicine) Walter Pagel pib.Cambridge University Press 1982

But possibly the most modern interpretation of  J.B. van Helmont yet is-
* An Alchemical Quest for Universal Knowledge: The 'Christian Philosophy' of Jan Baptist Van Helmont  (Studies in Intellectual History, 1550-1700)  Routledge 2016 by Georgiana D. Hedesan
See also -

*    Paracelsus and Sir Thomas Browne
*   Paracelsus and the interpretation of dreams
*   Thomas Browne and the Kabbalah