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Updated: June 6, 2025
Not to mention the curious story about Galen and the patient ill from an overdose of theriacum, who was cured by another dose of the same substance, nor the ridicule of the doctrine of contraries by Paracelsus and Van Helmont, nor the fact that the contraries of Boerhaave, by his own explanation, merely signify whatever substances prove their contrariety to the disease by curing it to pass by these, we find one of the main objects of homoeopathy, the discovery of specifics, insisted upon by Lord Bacon in his words already quoted.
They found the doctor seated in his little study, clad in his dark camblet robe of knowledge, with his black velvet cap, after the manner of Boorhaave, Van Helmont, and other medical sages: a pair of green spectacles set in black horn upon his clubbed nose, and poring over a German folio that seemed to reflect back the darkness of his physiognomy.
So far back as the beginning of the 16th century, in the times of transition between the old alchemy and the modern chemistry, there was a remarkable man, Von Helmont, a Dutchman, who saw the difference between the air which comes out of a vat where something is fermenting and common air.
Was Tycho Brahé a nonentity because he was not Kepler? Was Van Helmont nothing because he was not Lavoisier? Yet Tycho Brahé was an empiric he was the last of the observers of the concrete, if you will allow me the phrase. He was scientifically the father of Kepler." "That is very well put," said Claudius. "But we were talking of destiny. You are an observer."
An abbess, whose arm had been swollen for eighteen years, partly paralyzed, was also cured. Van Helmont, however, indicates that he himself, when he thought he was being poisoned by an enemy, did not secure any benefit from the use of the stone.
Have we investigated the patient's case sufficiently? Are we acquainted with all the events of his life? "The vital principle, gentlemen," he continued, "the Archeus of Van Helmont, is affected in his case the very essence and centre of life is attacked.
In Schopenhauer, Lessing, Hegel, Leibnitz, Herder, and Fichte, the younger, it is earnestly advocated. The anthropological systems of Kant and Schelling furnish points of contact with it. The younger Helmont, in De Revolutione Animarum, adduces in two hundred problems all the arguments which may be urged in favor of the return of souls into human bodies according to Jewish ideas.
He must consider Holland of the seventeenth century, and England: the Platonists of Cambridge and Amsterdam; must think of Van Helmont; and of a Vaughan who 'saw eternity the other night'; of a Traherne, who should never enjoy the world aright without some illumination from his star; of a young Milton, penseroso, out watching the Bear in some high lonely tower with thrice-great Hermes, who should unsphere his spirit,
As an important example, I would indicate Boyle's discussion of one of van Helmont's alleged cures. Van Helmont described the remarkable cures brought about by a man identified only by the name of Butler. Apart from van Helmont's discussion, we can find no trace of him in medical annals, and van Helmont's own account is extremely skimpy.
It was the intermediary position of the newly discovered state of matter between Vapour and Air, that is, between the created and the uncreated world, which caused van Helmont to call it a paradox; and it was its strange resemblance, despite its ponderable nature, to Chaos, which prompted him to name it Gas.
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