Part 2
The second qualification is contemplation, by which, says Basil, “I understand an accurate attention to the business itself, under which will fall these considerations first to be noted. As, what are the circumstances of anything; what the matter; what the form; whence its operations proceed; whence it is infused and implanted; how generated ... also how the body of everything may be ... resolved into its first matter or essence. This contemplation is celestial, and to be understood with spiritual reason; for the circumstances and depths of things cannot be conceived in any other way than by the spiritual cogitation of man: and this contemplation is two-fold. One is called possible, the other impossible. The latter consists in copious cogitations which never proceed to effects, nor exhibit any form of matter which falls under the touch, as if any should endeavour to comprehend the Eternity of the Most High, which is vain and impossible; yea, it is a sin against the Holy Ghost, so arrogantly to pry into the Divinity itself, which is immense, infinite, and eternal; and to subject the incomprehensible counsel of the secrets of God to human inquisition. The other part of contemplation which is possible is called theory. This contemplates that which is perceived by touch and sight, and hath a nature formed in time; this considers how that nature may be helped and perfected by resolution of itself; how every body may give forth from itself the good or evil, venom or medicine, latent in it; how destruction and confection are to be handled, whereby, under a right proceeding, without sophistical deceits, the pure may be severed and separated from the impure. This separation is made and instituted by divers manual operations ... some of which are vulgarly known by experience, others remote from vulgar experience. These are calcination, sublimation, reverberation, circulation, putrefaction, digestion, distillation, cohobation, fixation, and the like of these; all the degrees of which are found in operating, learned, and perceived, and manifested by the same. Whence will clearly appear what is movable, what is fixed, what is white, what red, black, blue, green, namely, when the operation is rightly instituted by the artificer; for possibly the operation may err, and turn aside from the right way; but that Nature should err, when rightly handled, is not possible. Therefore if you shall err, so that nature cannot be altogether free, and released from the body in which it is held captive, return again unto your way; learn the theory more perfectly, and inquire more practically into the method of your operating, that you may discover the foundation and certainty in the separation of all things; which is a matter of great concern. And this is the second foundation of philosophy which follows prayer; for in that the sum of the matter lies, and is contained in these words:--Seek first the kingdom of God and his righteousness by prayer, and all other things shall be added unto you.”
Perhaps it will be thought, even at this preliminary stage of citation, that there is much to be said for the physical theory of alchemy. A particular appeal is, however, made to the celebrated “Canons of Espagnet,” and to the following passage:--“The light of this knowledge is the gift of God, which by his freeness he bestoweth upon whom he pleaseth. Let none, therefore, set himself to the study hereof, until, having cleared and purified his heart, he devote himself wholly unto God, and be emptied of all affection to things impure. Those that are in public honours and offices, or be always busied with private and necessary occupations, let them not strive to attain to the top of this philosophy; for it requireth the whole man; and being found, possesseth him, and being possessed, challengeth him from all long and serious employments, esteeming all other things as strange unto him, and of no value. Let him that is desirous of this knowledge clear his mind from all evil motions, especially pride, which is abomination to heaven, and the gate of hell. Let him be frequent at prayers and charitable; have little to do with the world; abstain from too much company-keeping, and enjoy constant tranquillity, that the mind may be able to reason more freely in private, and be more highly lifted up; for unless it be kindled with a beam of divine light, it will hardly be able to penetrate the hidden mysteries of truth.... A studious Tyro of a quick wit, constant mind, inflamed with the love of philosophy, very quick in natural philosophy, of a pure heart, perfect in manner, mightily devoted to God, even though ignorant of chemistry, may enter with confidence the highway of Nature, and peruse the books of the best philosophers. Let him seek out an ingenious companion for himself, and not despair of accomplishing his desire.”
Here Hitchcock points out that the operation is obviously not chemical, for the chief instrument is determined and concentrated thinking on the loftiest intellectual planes. The inference that skill in natural philosophy is indispensable, is contradicted by the counter-statement that ignorance of chemistry is not necessarily a source of failure. In this connection, it must be remembered that the distinction between alchemy and chemistry can scarcely be said to have existed at the period of Espagnet, and the statement would at first sight seem almost equivalent to asserting that it was unnecessary to be versed in the properties of metals to accomplish the _magnum opus_.
“Let a lover of truth,” continues the author of the Canons, “make use of but a few philosophers, but of best note and experienced truth; let him suspect things that are quickly understood, especially in mystical names and secret operations, for truth lies hid in obscurity; nor do philosophers ever write more deceitfully than when plainly, nor ever more truly than when obscurely.”
In the same manner, “The New Light of Alchemy,” falsely ascribed to Sendivogius, and which is in high appreciation among Hermetic students, declares that “the most commendable art of alchemy is the gift of God, and truly it is not to be attained but by the alone favour of God enlightening the understanding, together with a patient and devout humility, or by an ocular demonstration from some experienced master.”
In _Anima Magica Abscondita_, Eugenius Philalethes gives the following advice to the student, whether of magic or alchemy:--“Attempt not anything rashly. Prepare thyself till thou art conformable to Him whom thou wouldst entertain. Thou hast Three that are to receive, and there are three that give. Fit thy house to thy God in what thou canst, and in what thou canst not, He will help thee. When thou hast set thy house in order, do not think thy guest will come without invitation. Thou must tyre Him out with pious importunities. This is the way in which thou must walk, in which thou shalt perceive a sudden illustration, _eritque in te cum Lumine Ignis, cum Igne Ventus, cum Vento Potestas, cum Potestate Scientia, cum Scientiâ sanæ mentis integritas_. This is the chain that qualifies a magician. This is the place (viz., the abode of the Archetype) where if thou canst but once ascend, and then descend--
“_Tunc ire ad Mundum Archetypum sæpe atque redire, Cunctarumque Patrem rerum spectare licebit_’--
thou hast got that spirit _Qui quicquid portentosi Mathematici, quicquid prodigiosi Magi, quicquid invidentes Naturæ persecutores Alchymistæ, quicquid Dæmonibus deteriores malefici Necromantes promittere audent. Ipse novit discernere et efficere idque sine omni crimine, sine Dei offensâ, sine Religionis injuria._ Such is the power he shall receive, who from the clamorous tumults of this world ascends to the supernaturall still voice, from this base earth and mind whereto his body is allyed, to the spirituall, invisible elements of his Soul.”
After the same fashion, the still greater Eirenæus Philalethes declares that God alone communicates the whole secret of the _aqua philosophorum_, that all untaught by Him must wander in mists and error, but that it is revealed to those who labour in study and prayer.
Quotation might be continued indefinitely. The _Centrum Naturæ Concentratum_, ascribed to Alipili, and a treatise of some reputation, declares that “The highest wisdom consists in this, for man to know himself, because in him God has placed his eternal word, by which all things were made and upheld, to be his Light and Life, by which he is capable of knowing all things in time and eternity.... Therefore let the high inquirers and searchers into the deep mysteries of nature, learn first what they have in themselves, before they seek in foreign matters without them; and by the divine power within them, let them first heal themselves and transmute their own souls; then they may go on prosperously and seek with good success the mysteries and wonders of God in all natural things.”
* * * * *
These quotations, some of which are unknown to, or, at any rate, uncited by Hitchcock, do not by any means establish the points which are debated in his book. If the philosophers from whom they are selected were in possession of the whole secret of wealth, they saw fit to conceal it from the profane, and their works, full of practically insoluble enigmas, are proclamations of the fact of their success, rather than lights for those who sought to follow in their steps. Under these circumstances, they saw that in the blind guess-work which their symbols created of necessity, no student would ever attain to the true light of alchemy except by pure chance--in other words, by the favour of Heaven, which, accordingly, they counselled him to supplicate. None of the passages in question are inconsistent with the physical object of alchemy, and in the citation from Alipili, it is evident that the mysteries and wonders referred to include metallic transmutation in the mind of the writer. The investigator of natural secrets was advised to take counsel with the Author of natural secrets after the only possible manner.
“Whoever attempteth the search of our glorious stone, he ought, in the first place, to implore the assistance of the all-powerful Jehova, at the throne of his mercy, who is the true and sole author of all mysteries of nature; the monarch of heaven and earth, the King of kings, omnipotent, most true and most wise; who not only maketh manifest in the microcosm, the truth of every science to worthy philosophers, and liberally bestoweth both natural and divine knowledge on the deserving and faithful; but also layeth open his treasures of wealth and riches which are locked up in the abyss of nature to those who devoutly worship him. And forasmuch as none are permitted to touch the mysteries of nature with foul fingers, therefore it behoveth all who attempt such matters, to lay aside their natural blindness from which, by the light of the holy Scripture and a stedfast faith, they may be freed, that being the means by which the Holy Spirit doth clearly make manifest the most profoundly hidden light of nature, which light alone lays open the way to the wisdom of nature, and to unlock the most abstruse mysteries thereof.”
Even the subdued imagination which is claimed by the author of “Remarks on Alchemy and the Alchemists,” is likely to go astray in the labyrinth of alchemical symbolism, and some of the interpretations of Hitchcock are exceedingly forced and unnatural. His citations are indiscriminately gathered from the most transcendental writers, and from those who, like George Starkey, have exhausted language in emphatic declarations that their subject and their object are actual metallic gold.
“Zoroaster’s Cave, or the philosopher’s intellectual echo to one another from their caves,” is the title of a small work quoted by Hitchcock. It opens thus:--“Dry water from the Philosophers’ Clouds! Look for it and be sure to have it, for it is the key to inaccessibles and to those locks that would otherwise keep thee out. It is a middle nature between fixed and not fixed, and partakes of a sulphureous azurine. It is a raw, cool, feminine fire, and expects its impregnation from a masculine solar sulphur.” Hitchcock’s interpretation is this:--a pure conscience! Look for it and be sure that you have it, &c. It is of a middle nature between soul and body, and partakes of a heavenly spirit. It expects its life from God.
It is needless to say that with this method any meaning could be extracted from any allegorical writings. The author of the “Suggestive Inquiry” is far more profound and evinces a far keener insight. It is evident, however, that the truth (or the fallacy) of both methods of interpretation depends on the connection of the alchemists with practical chemistry. On this vital question, the uniocular condition of both writers is utterly astounding.
“No modern art or chemistry has anything to do with alchemy, beyond the borrowed terms which were made use of in continuance chiefly to veil the latter.” That is to say, the alchemists did not lay the foundations of the science, the beginnings of which are attributed to them, and in this matter we are not by any means indebted to them. This extreme statement is qualified by the later commentator, who gives a more detailed expression to his views.
“That chemistry is indebted for its introduction among the sciences indirectly to the alchemists is certainly true; at least I have no disposition to question it; but not to the immediate labours of the alchemists themselves, whose peculiar work was one of contemplation and not of the hands. Their alembic, furnace, cucurbit, retort, philosophical egg, &c., in which the work of fermentation, distillation, extraction of essence and spirits, and the preparation of salts is said to have taken place, was man--yourself, friendly reader; and if you will take yourself into your own study, and be candid and honest, acknowledging no other guide or authority but Truth, you may easily discover something of Hermetic philosophy; and if at the beginning there should be ‘fear and trembling,’ the end may be a more than compensating peace.
“It is a plain case, that, for the most part, the experiments which led the way to chemistry were made by men who were misled by the alchemists, and sought gold instead of truth; but this class of men wrote no books upon alchemy. Many of them no doubt died over their furnaces, ‘_uttering no voice_,’ and none of them wrote books upon the philosopher’s stone, for the simple reason that they never discovered anything to write about. I know that some impostors purposely wrote of mysteries to play upon the credulity of the ignorant, but their works have nothing alchemical about them. It is true also that many books were written by men who really imagined that they had discovered the secret, and were nevertheless mistaken. But this imaginary success could never have had place when gold was the object, because in the _bald fact_ no man was ever deceived: no man ever believed that he had discovered a method of making gold out of inferior metals. The thing speaks for itself. It is impossible that any man can ever be deluded upon this bare fact; but it is quite otherwise with the real object of alchemy, in which men have been deceived in all ages ... for the _subject_ is always in the world, and hence the antiquity claimed for the art by the alchemists.”
* * * * *
This passage is a long series of simply incredible misstatements. The history of chemistry and the lives of the adepts alike bear witness against it. My object in publishing this book is to establish the true nature of the Hermetic experiment by an account of those men who have undertaken it, and who are shewn by the plain facts of their histories to have been in search of the transmutation of metals. There is no need for argument; the facts speak sufficiently. It is not to the blind followers of the alchemists that we owe the foundation of chemistry; it is to the adepts themselves, to the illustrious Geber, to that grand master Basilius Valentinus, to Raymond Lully, the supreme hierophant. What they discovered will be found in the following pages; here it will be sufficient for my purpose to quote the views of a French scientist who has made a speciality of alchemy, and who is also a high authority on the subject of modern chemistry.
“It is impossible to disown that alchemy has most directly contributed to the creation and the progress of modern physical sciences. The alchemists were the first to put the experimental method in practice, that is, the faculty of observation and induction in its application to scientific researches; moreover, by uniting a considerable number of facts and discoveries in the order of the molecular actions of bodies, they have introduced the creation of chemistry. This fact ... is beyond every doubt. Before the eighth century, Geber put in practice the rules of that experimental school, the practical code and general principles of which were merely developed later on by Galileo and Francis Bacon. The works of Geber, the ‘Sum of all Perfection,’ and the ‘Treatise on Furnaces,’ contain an account of processes and operations wholly conformed to the methods made use of to-day in chemical investigations; while Roger Bacon, in the thirteenth century, applying the same order of ideas to the study of physics, was led to discoveries which, for his time, were astounding. It is impossible, therefore, to contest that the alchemists were the first to inaugurate the art of experience. They prepared the arrival of the positive sciences by basing the interpretation of phenomena on the observation of facts, and openly breaking with the barren metaphysical traditions which had so long checked the progress of the human mind.”[B]
With all their mystery, their subterfuges, and their symbolism, the testimony of the alchemists themselves to the physical nature of their object is quite unequivocal and conclusive. One of the most celebrated experimental treatises in the English language is that entitled “The Marrow of Alchemy.” It professes to discover the secrets and most hidden mystery of the philosopher’s elixir, both in theory and practice. It was published by Eirenæus Philoponos Philalethes, that is George Starkey, and is generally supposed to be the work of the true Philalethes; at any rate it develops his principles, and derives its inspiration from the author of the _Introitus Apertus._ Now, this little book testifies over and over again, and that in the most emphatic manner, to the physical object of the alchemists, and to the fact that they operated on common gold.
“The first matter which we take for our work is gold, and with it mercury, which we decoct till neither will forsake the other, in which work both die, rot by putrefaction, and after that are regenerate in glory. _It is actual gold and nothing else._ What does not equal a metal in weight will never enter it in flux. Nothing but the metalline will dwell with metals.” A severe criticism is passed on the blind folly of those who endeavour to reap the secret stone from strange material subjects. “Gold is the subject of our art alone, since by it we seek gold.” Those who, like the noble son of art, Morien, advise students to descend into themselves to find the true matter, only intended to point out how kind begets kind:--
“As then himself his likeness did beget, So gold must gold, this law’s to Nature set.”
Morien adds that the secret stone must be sought in the dunghill, which signifies, says the “Marrow of Alchemy,” that the metal must be brought to putrefaction. “Those who assert that common gold is not the matter are in error. Gold is one. No other substance under Heaven can compare with it. Gold is the noble seed of our art. Yet it is dead. It needs to be unloosed, and must go to water. It must be tempered with its own humidity; it must be blent with our true water, disposed in a due vessel, closed with all caution, settled in a due nest, and with due fire inclined to motion.” It becomes the true gold of the philosophers when by a retrograde motion it tends to resolution. “Then it is our Sun, our Marchasite, and, joined with our Moon, it becomes our bright crystal Fountain.”
* * * * *
But if the lives and the writings of the alchemists so clearly establish the physical nature of the Hermetic aim and _opus_, it may well be demanded how a psychical or moral interpretation could be reasonably set upon the symbols and the ambition of all the adepts. Such interpretations can never be wholly exonerated from the charge of extravagance, and of a purblind indifference to the most plain and notorious facts, but they may be to some extent justified by a consideration of the allegorical methods of the alchemists and by the nature of the Hermetic theory.
The profound subtleties of thought seldom find adequate expression even when the whole strength of a truly intellectual nature is brought to bear upon the resources of language, and where the force of direct appeal is unwillingly acknowledged to be insufficient, the vague generalities of allegory can scarcely be expected to succeed. It is the province of symbolism to suggest thought, and the interpretation of any sequence of typology inevitably varies in direct proportion with the various types of mind. Each individual symbol embodies a definite conception existing in the mind of its inventor, and in that symbol more or less perfectly expressed, but every student of allegory out of every individual symbol extracts his own meaning, so that the significance of typology is as infinite as the varieties of interpreting intelligence. For this reason, the best and truest adepts have always insisted on the necessity of an initiated teacher, or of a special intellectual illumination which they term the grace of God, for the discovery of the actual secret of the Hermetic art. Without this light or guidance the unelected student is likely to be adrift for ever on a chaotic sea of symbols, and the _prima materia_, concealed by innumerable names and contradictory or illusory descriptions, will for ever escape him. It is in this way that a thousand unassisted investigators have operated upon ten thousand material substances, and have never remotely approached the manufacture of the Grand Magisterium, and, after the same manner, outwearied by perpetual failures in the physical process, that others have rejected the common opinion concerning the object of alchemy, and with imaginations at work upon the loftier aspirations expressed by Hermetic adepts, have accredited them with an exclusively spiritual aim, and with the possession of exclusively spiritual secrets.
If the authors of the “Suggestive Inquiry” and of “Remarks on Alchemy and the Alchemists” had considered the lives of the symbolists, as well as the nature of the symbols, their views would have been very much modified; they would have found that the true method of Hermetic interpretation lies in a middle course; but the errors which originated with merely typological investigations were intensified by a consideration of the great alchemical theorem, which, _par excellence_, is one of universal development, which acknowledges that every substance contains undeveloped resources and potentialities, and can be brought outward and forward into perfection. They applied their theory only to the development of metallic substances from a lower to a higher order, but we see by their writings that the grand hierophants of Oriental and Western alchemy alike were continually haunted by brief and imperfect glimpses of glorious possibilities for man, if the evolution of his nature were accomplished along the lines of their theory.