Ancient And Modern Writings on the Loadstone

In an early period, philosophy lay rude and uncultivated in the mists of error and ignorance.

• Few were the virtues and properties of things that were known and clearly perceived.
• There was a bristling forest of plants and herbs.
• Metallic things were hidden.
• The knowledge of stones was unheeded.

But soon, the talents and toils of many brought to light certain commodities necessary for the use and safety of men.

• They handed them on to others.
• At the same time, reason and experience had added a larger hope.

Then, a thorough examination was made of forests and fields, hills, heights, seas, and the bowels of the earth’s body.

• All things began to be looked into.

At length, by good luck, the magnet-stone was discovered in iron lodes, probably by smelters of iron or diggers of metals.

This, on being handled by metal folk, quickly displayed that powerful and strong attraction for iron. This was a virtue not latent and obscure, but easily proved by all, and highly praised and commended.

After some time, it had become dignified by men on account of its strong and amazing attraction for iron.

• Many ancient philosophers and physicians discoursed of it.
• They celebrated its memory only. Examples are:
  • Plato in the Io[2]
  • Aristotle in the De Anima[3], in Book 1 only
  • Theophrastus the Lesbian,
  • Dioscorides,
  • C. Plinius Secundus,
  • Julius Solinus[4].

They explained that the loadstone merely attracted iron. The rest of its virtues were all undiscovered.

But so that the story of the loadstone might not appear too bare and brief, to this singular and sole known quality they added certain figments and falsehoods.

For instance, that wrote that if a loadstone is anointed with garlic, or if a diamond is near, it does not attract iron[5]. Tales of this sort occur:

• in Pliny
• in Ptolemy’s Quadripartitum

The errors have been sedulously propagated, and have gained ground (like ill weeds that grow apace) coming down even to our own day, through the writings of a host of men.

• To fill their volumes to a proper bulk, they write and copy out pages upon pages on this, that, and the other subject, of which they knew almost nothing for certain of their own experience.

Georgius Agricola was a most distinguished in letters.

• He relied on the writings of others to create an actual history in his books De Natura Fossilium with such fables of the loadstone.

Galen noted:

• its medicinal power in Book 9 of his De Simplicium Medicamentorum Facultatibus.
• its natural property of attracting iron in Book 1 of De Naturalibus Facultatibus.

But he failed to recognize the cause, as Dioscorides before him, nor made further inquiry.

But his commentator Matthiolus repeats the story of the garlick and the diamond, and moreover introduces Mahomet’s shrine vaulted with loadstones[6].

He writes that, by the exhibition of this (with the iron coffin hanging in the air) as a divine miracle, the public were imposed upon.

• But this is known by travellers to be false.

Yet Pliny relates that Chinocrates the architect had commenced to roof over the temple of Arsinoe at Alexandria with magnet-stone[7] so that her statue of iron placed therein might appear to hang in space.

• His own death, however, intervened, and also that of Ptolemy, who had ordered it to be made in honour of his sister.

Very little was written by the ancients as to the causes of attraction of iron.

Lucretius and others made some short notices.

Others only make slight and meagre mention of the attraction of iron.

All of these are censured by Cardan for being so careless and negligent in a matter of such importance and in so wide a field of philosophizing and for not supplying an ampler notion of it and a more perfect philosophy.

Yet, beyond certain received opinions and ideas borrowed from others and ill-founded conjectures, he has not himself any more than they delivered to posterity in all his bulky works any contribution to the subject worthy of a philosopher.

Of modern writers some set forth its virtue in medicine only, as [8]Antonius Musa Brasavolus, Baptista Montanus, Amatus Lusitanus, as before them Oribasius in his thirteenth chapter De Facultate Metallicorum, Aetius Amidenus, Avicenna, Serapio Mauritanus, Hali Abbas, Santes de Ardoynis, Petrus Apponensis, Marcellus[9], Arnaldus.

Bare mention is made of certain points relating to the loadstone in very few words by Marbodeus Callus, Albertus, {3}Matthæus Silvaticus, Hermolaus Barbarus, Camillus Leonhardus, Cornelius Agrippa, Fallopius, Johannes Langius, Cardinal Cusan, Hannibal Rosetius Calaber; by all of whom the subject is treated very negligently, while they merely repeat other people’s fictions and ravings.

Matthiolus compares the alluring powers of the loadstone which pass through iron materials, with the mischief of the torpedo, whose venom passes through bodies and spreads imperceptibly; Guilielmus Pateanus in his Ratio Purgantium Medicamentorum discusses the loadstone briefly and learnedly.

Thomas Erastus[10], knowing little of magnetical nature, finds in the loadstone weak arguments against Paracelsus; Georgius Agricola, like Encelius[11] and other metallurgists, merely states the facts.

Alexander Aphrodiseus in his Problemata considers the question of the loadstone inexplicable; Lucretius Carus, the poet of the Epicurean school, considers that an attraction is brought about in this way: that as from all things there is an efflux of very minute bodies, so from the iron atoms flow into the space emptied by the elements of the loadstone, between the iron and the loadstone, and that as soon as they have begun to stream towards the loadstone, the iron follows, its corpuscles being entangled.

To much the same effect Johannes Costæus adduces a passage from Plutarch; Thomas Aquinas[12], writing briefly on the loadstone in Chapter 7 of his Physica, touches not amiss on its nature, and with his divine and clear intellect would have published much more, had he been conversant with magnetick experiments. Plato thinks the virtue divine.

Four hundred years later, the magnetic movement to North and South was discovered or again recognized by men. Many learned men attempted, each according to the bent of his own mind, either by wonder and praise, or by some sort of reasonings, to throw light upon a virtue so notable, and so needful for the use of mankind.

Of more modern authors a great number have striven to show what is the cause of this direction and movement to North and South, and to understand this great miracle of nature, and to disclose it to others: but they have lost both their oil and their pains; for, not being practised in the subjects of nature, and being misled by certain false physical systems, they adopted as theirs, from books only, without magnetical experiments, certain inferences based on vain opinions, and many things that are not, dreaming old wives’ tales.

Marsilius Ficinus ruminates over the ancient opinions, and in order to show the reason of the direction seeks the cause in the heavenly constellation of the Bear, supposing the virtue of the Bear to prevail in the stone and to be transferred to the iron. Paracelsus asserted that there are stars, endowed with the power of the loadstone, which attract to themselves iron. Levinus Lemnius describes and praises the compass[13], and infers its antiquity on certain grounds; he does not divulge the hidden miracle which he propounds.

In the kingdom {4}of Naples the Amalfians were the first (so it is said) to construct the mariners’ compass: and as Flavius Blondus says the Amalfians[14] boast, not without reason, that they were taught by a certain citizen, Johannes Goia, in the year thirteen hundred after the birth of Christ.

That town is situated in the kingdom of Naples not far from Salerno, near the promontory of Minerva; and Charles V. bestowed that principality on Andrea Doria, that great Admiral, on account of his signal naval services. Indeed it is plain that no invention of man’s device has ever done more for mankind than the compass: some notwithstanding consider that it was discovered by others previously and used in navigation, judging from ancient writings and certain arguments and conjectures.

The knowledge of the little mariners’ compass seems to have been brought into Italy by Paolo, the Venetian[15], who learned the art of the compass in the Chinas about the year MCCLX.; yet I do not wish the Amalfians to be deprived of an honour so great as that of having first made the construction common in the Mediterranean Sea. Goropius[16] attributes the discovery to the Cimbri or Teutons, forsooth because the names of the 32 winds inscribed on the compass are pronounced in the German tongue by all ship-masters, whether they be French, British, or Spaniards; but the Italians describe them in their own vernacular.

Some think that Solomon, king of Judæa, was acquaint with the use of the mariners’ compass, and made it known to his ship-masters in the long voyages when they brought back such a power of gold from the West Indies: whence also, from the Hebrew word Parvaim[17], Arias Montanus maintains that the gold-abounding regions of Peru are named But it is more likely to have come from the coast of lower Æthiopia, from the region of Cephala, as others relate.

Yet that account seems to be less true, inasmuch as the Phœnicians, on the frontier of Judæa, who were most skilled in navigation in former ages (a people whose talents, work, and counsel Solomon made use of in constructing ships and in the actual expeditions, as well as in other operations), were ignorant of magnetick aid, the art of the mariners’ compass:

For had it been in use amongst them, without doubt the Greeks and also Italians and all barbarians would have understood a thing so necessary and made famous by common use; nor could matters of much repute, very easily known, and so highly requisite ever have perished in oblivion; but either the learning would have been handed down to posterity, or some memorial of it would be extant in writing.

Sebastian Cabot was the first to discover that the magnetick iron varied[18]. Gonzalus Oviedus[19] is the first to write, as he does in the Historia, that in the south of the Azores it does not vary.

Fernelius in his book De Abditis Rerum Causis says that in the loadstone there is a hidden and abstruse cause, elsewhere calling it celestial; and he brings forth nothing but the unknown by means of what is still more unknown. {5}For clumsy, and meagre, and pointless is his inquiry into hidden causes.

The ingenious Fracastorio, a distinguished philosopher, in seeking the reason for the direction of the loadstone, feigns Hyperborean magnetick mountains attracting magnetical things of iron: this view, which has found acceptance in part by others, is followed by many authors and finds a place not in their writings only, but in geographical tables, marine charts, and maps of the globe: dreaming, as they do, of magnetick poles and huge rocks, different from the poles of the earth.

More than 200 years earlier than Fracastorio there exists a little work, fairly learned for the time, going under the name of one Peter Peregrinus[20], which some consider to have originated from the views of Roger Bacon, the Englishman of Oxford: In which book causes for magnetick direction are sought from the poles of the heaven and from the heaven itself. From this Peter Peregrinus, Johannes Taisnier of Hainault[21] extracted materials for a little book, and published it as new.

Cardan talks much of the rising of the star in the tail of the Greater Bear, and has attributed to its rising the cause of the variation: supposing that the variation is always the same, from the rising of the star.

But the difference of the variation according to the change of position, and the changes which occur in many places, and are even irregular in southern regions, preclude the influence of one particular star at its northern rising. The College of Coimbra[22] seeks the cause in some part of the heaven near the pole: Scaliger in section 131 of his Exercitationes on Cardan suggests a heavenly cause unknown to himself, and terrestrial loadstones nowhere yet discovered.

A cause not due to those sideritic mountains named above, but to that power which fashioned them, namely that portion of the heaven which overhangs that northern point. This view is garnished with a wealth of words by that erudite man, and crowned with many marginal subtilities; but with reasonings not so subtile. Martin Cortes[23] considers that there is a place of attraction beyond the poles, which he judges to be the moving heavens.

Bessardus was[24] a Frenchman, with no less folly notes the pole of the zodiack. Jacobus Severtius[25], of Paris, while quoting a few points, fashions new errors as to loadstones of different parts of the earth being different in direction: and also as to there being eastern and western parts of the loadstone. Robert Norman[26], an Englishman, fixes a point and region respective, not attractive; to which the magnetical iron is collimated, but is not itself attracted.

Franciscus Maurolycus[27] treats of a few problems on the loadstone, taking the trite views of others, and avers that the variation is due to a certain magnetical island mentioned by Olaus Magnus[28]. Josephus Acosta[29], though quite ignorant about the loadstone, nevertheless pours forth vapid talk upon the loadstone.

Livio Sanuto[30] in his Italian Geographia, discusses at length the question whether the prime magnetick {6}meridian and the magnetick poles are in the heavens or in the earth; also about an instrument for finding the longitude: but through not understanding magnetical nature, he raises nothing but errors and mists in that so important notion. Fortunius Affaytatus[31] philosophizes foolishly enough on the attraction of iron, and its turning to the poles.

Most recently, Baptista Porta[32], no ordinary philosopher, in his Magia Naturalis, has made the seventh book a custodian and distributor of the marvels of the loadstone; but little did he know or ever see of magnetick motions; and some things that he noted of the powers which it manifested, either learned by him from the Reverend Maestro Paolo, the Venetian[33], or evolved from his own vigils, were not so well discovered or observed; but abound in utterly false experiments, as will be clear in due place: still I deem him worthy of high praise for having attempted so great a subject (as he has done with sufficient success and no mean result in many other instances), and for having given occasion for further research.

All these philosophizers of a previous age, philosophizing about attraction from a few vague and untrustworthy experiments, drawing their arguments from the hidden causes of things; and then, seeking for the causes of magnetick directions in a quarter of the heavens, in the poles, the stars, constellations, or in mountains, or rocks, space, atoms, attractive or respective points beyond the heavens, and other such unproven paradoxes, are whole horizons wrong, and wander about blindly.

As yet we have not set ourselves to overthrow by argument those errors and impotent reasonings of theirs, nor many other fables told about the loadstone, nor the superstitions of impostors and fabulists:

For instance, Franciscus Rueus’[34] doubt whether the loadstone were not an imposture of evil spirits: or that, placed underneath the head of an unconscious woman while asleep, it drives her away from the bed if an adulteress: or that the loadstone is of use to thieves by its fume and sheen, being a stone born, as it were, to aid theft: or that it opens bars and locks, as Serapio[35] crazily writes:

Or that iron held up by a loadstone, when placed in the scales, added nothing to the weight of the loadstone, as though the gravity of the iron were absorbed by the force of the stone: or that, as Serapio and the Moors relate, in India there exist certain rocks of the sea abounding in loadstone, which draw out all the nails of the ships which are driven toward them, and so stop their sailing; which fable Olaus Magnus[36] does not omit, saying that there are mountains in the north of such great powers of attraction, that ships are built with wooden pegs, lest the iron nails should be drawn from the timber as they passed by amongst the magnetick crags. Nor this: that a white loadstone may be procured as a love potion: or as Hali Abbas[37] thoughtlessly reports, that if held in the hand it will cure gout and spasms: Or that it makes one acceptable and in favour with princes, or eloquent, as Pictorio[38] has {7}sung;

Or as Albertus Magnus[39] teaches, that there are two kinds of loadstones, one which points to the North, the other to the South: Or that iron is directed toward the Northern stars by an influence imparted by the polar stars, even as plants follow the sun, as Heliotrope does:

Or that there is a magnet-stone situated under the tail of the Greater Bear, as Lucas Gauricus the Astrologer stated: He would even assign the loadstone, like the Sardonyx and onyx, to the planet Saturn, yet at the same time he assigns it with the adamant, Jasper, and Ruby, to Mars; so that it is ruled by two planets.

The loadstone moreover is said by him to pertain to the sign Virgo; and he covers many such shameful pieces of folly with a veil of mathematical erudition. Such as that an image of a bear is engraved on a loadstone when the Moon faces towards the north, so that when hung by an iron wire it may conciliate the influence of the celestial Bear, as Gaudentius Merula[40] relates: Or that the loadstone drew iron and directed it to the north, because it is superior in rank to iron, at the Bear, as Ficinus writes, and Merula repeats:

Or that by day it has a certain power of attracting iron, but by night the power is feeble, or rather null: Or that when weak and dulled the virtue is renewed by goats’ blood, as Ruellius[41] writes: Or that Goats’ blood sets a loadstone free from the venom of a diamond, so that the lost power is revived when bathed in goats’ blood by reason of the discord between that blood and the diamond:

Or that it removed sorcery from women, and put to flight demons, as Arnaldus de Villanova dreams: Or that it has the power to reconcile husbands to their wives, or to recall brides to their husbands, as Marbodeus Gallus[42], chorus-leader of vanities, teaches: Or that in a loadstone pickled in the salt of a sucking fish[43] there is power to pick up gold which has fallen into the deepest wells, according to the narratives of Cælius Calcagninus.

With such idle tales and trumpery do plebeian philosophers delight themselves and satiate readers greedy for hidden things, and unlearned devourers of absurdities: But after the magnetick nature shall have been disclosed by the discourse that is to follow, and perfected by our labours and experiments, then will the hidden and abstruse causes of so great an effect stand out, sure, proven, displayed and demonstrated; and at the same time all darkness will disappear, and all error will be torn up by the roots and will lie unheeded; and the foundations of a grand magnetick philosophy which have been laid will appear anew, so that high intellects may be no further mocked by idle opinions.

Some learned men there are who in the course of long voyages have observed the differences of magnetick variation: the most scholarly Thomas Hariot[44], Robert Hues, Edward Wright, Abraham Kendall, all Englishmen; Others there are who have invented and produced magnetical instruments, and ready methods of observation, indispensable for sailors and to those travelling afar: {8}as William Borough[45] in his little book on the Variation of the Compass or Magneticall Needle, William Barlowe[46] in his Supply, Robert Norman in his Newe Attractive.

This is that Robert Norman[47] (a skilful seaman and ingenious artificer) who first discovered the declination of the magnetick needle.

Many others I omit wittingly; modern Frenchmen, Germans, and Spaniards, who in books written for the most part in their native tongues either misuse the placets of others, and send them forth furbished with new titles and phrases as tricky traders do old wares with meretricious ornaments; or offer something not worthy of mention even: and these lay hands on some work filched from other authors and solicit some one as their patron, or go hunting after renown for themselves among the inexperienced and the young; who in all branches of learning are seen to hand on errors and occasionally add something false of their own.