1. ALCHEMY: ANCIENT AND MODERN
CHAPTER I
THE MEANING OF ALCHEMY
§ 1. The Aim of Alchemy.
Alchemy is generally understood to have been that art whose end was the transmutation of the so-called base metals into gold by means of an ill-defined something called the Philosopher's Stone; but even from a purely physical standpoint, this is a somewhat superficial view. Alchemy was both a philosophy and an experimental science, and the transmutation of the metals was its end only in that this would give the final proof of the alchemistic hypotheses; in other words, Alchemy, considered from the physical standpoint, was the attempt to demonstrate experimentally on the material plane the validity of a certain philosophical view of the Cosmos. We see the genuine scientific spirit in the saying of one of the alchemists: "Would to God . . . all men might become adepts in our Art—for then gold, the great idol of mankind, would lose its value, and we should prize it only
§ 2. The Transcendental Theory of Alchemy.
By some mystics, however, the opinion has been expressed that Alchemy was not a physical art or science at all, that in no sense was its object the manufacture of material gold, and that its processes were not carried of Alchemy out on the physical plane. According to this transcendental theory, Alchemy was concerned with man's soul, its object was the perfection, not of material substances, but of man in a spiritual sense. Those who hold this view identify Alchemy with, or at least regard it as a branch of, Mysticism, from which it is supposed to differ merely by the employment of a special language; and they hold that the writings of the alchemists must not be understood literally as dealing with chemical operations, with furnaces, retorts, alembics, pelicans and the like, with salt, sulphur, mercury, gold and other material substances, but must be understood as grand allegories dealing with spiritual truths. According to this view, the figure of the transmutation of the "base" metals into gold symbolised the salvation of man—the transmutation of his soul into spiritual gold—which was to be obtained by the elimination of evil and the development of good by the grace of God; and the realisation of which salvation or spiritual transmutation
§ 3. Failure of the Transcendental Theory.
This theory, however, has been effectively disposed of by Mr. Arthur Edward Waite, who points to the lives of the alchemists themselves in refutation of it. For their lives indisputably prove that the alchemists were occupied with chemical operations on the physical plane, and that for whatever motive they toiled to discover a method for transmuting the commoner metals into actual, material gold. As Paracelsus himself says of the true "spagyric physicians," who were the alchemists of his period. "These do not give themselves up to ease and idleness . . . But they devote themselves diligently to their labours; sweating whole nights over fiery furnaces. These do not kill the time with empty talk, but find their delight in their laboratory." 2 The writings of the alchemists contain (mixed, however, with much that from the physical standpoint appears merely fantastic) accurate accounts of many chemical processes and discoveries, which cannot be explained away by any method of transcendental interpretation. There is not the slightest doubt that chemistry owes its origin
§ 4. The Qualifications of the Adept.
At the same time, it is quite evident that there is a considerable element of Mysticism in the alchemistic doctrines; this has always been recognised; but, as a general rule, those who have approached the subject from the scientific point of view have considered this mystical element as of little or no importance. However, there are certain curious facts which are not satisfactorily explained by a purely physical theory of Alchemy, and, in our opinion, the recognition of the importance of this mystical element and of the true relation which existed between Alchemy and Mysticism is essential for the right understanding of the subject. We may notice, in the first place, that the alchemists always speak of their Art as a Divine Gift, the highest secrets of which are not to be learnt from any books on the subject; and they invariably teach that the right mental attitude with regard to God is the first step necessary for the achievement of the magnum opus. As says one alchemist: "In the first place, let every devout and God-fearing chemist and student of this Art consider that this arcanum should be regarded, not only as a truly great, but as a most holy Art (seeing that it typifies and shadows out the highest heavenly good). Therefore, if any man desire to reach this great and unspeakable Mystery, he must remember that it is obtained not by the might of man, but by the grace of God, and that not our will or desire, but only the mercy of the Most High, can bestow it upon us.
For this reason you must first of all cleanse your
§ 5. Alchemistic Language.
In the second place, we must notice the nature of alchemistic language. As we have hinted above, and as is at once apparent on opening any alchemistic book, the language of Alchemy is very highly mystical, and there is much that is perfectly unintelligible in a physical sense. indeed, the alchemists habitually apologise for their vagueness on the plea that such mighty secrets may not be made more fully manifest. It is true, of course, that in the days of Alchemy's degeneracy a good deal of pseudo-mystical nonsense was written by the many impostors then abounding, but the mystical style of language is by no means confined to the later alchemistic writings. It is also
The alchemists' love of symbolism is also conspicuously displayed in the curious designs with which certain of their books are embellished. We are not here referring to the illustrations of actual apparatus employed in carrying out the various operations of physical Alchemy, which are not infrequently found in the works of those alchemists who at the same time
§ 6. Alchemists of a Mystical Type.
We must also notice that, although there cannot be the slightest doubt that the great majority of alchemists were engaged in problems and experiments of a physical nature, yet there were a few men included within the alchemistic ranks who were entirely, or almost entirely, concerned with problems of a spiritual nature; Thomas Vaughan, for example, and Jacob Boehme, who boldly employed the language of Alchemy in the elaboration of his system of mystical philosophy. And particularly must we notice, as Mr. A. E. Waite has also indicated, the significant fact that the Western alchemists make unanimous appeal to Hermes Trismegistos as the greatest authority on the art of Alchemy, whose alleged writings are of an undoubtedly mystical character (see § 29). It is clear, that in spite of its apparently physical nature, Alchemy must have been in some way closely connected with Mysticism.
§ 7. The Meaning of Alchemy.
If we are ever to understand the meaning of Alchemy aright we must look at the subject from the alchemistic point of view. In modern times there has come about a divorce between Religion and Science in men's minds (though more recently a unifying
§ 8. Opinions of other Writers.
We shall here quote the opinions of two modern writers, as to the significance of Alchemy; one a mystic, the other a man of science. Says Mr. A. E. Waite, "If the authors of the `Suggestive Inquiry' and of `Remarks on Alchemy and the
§ 9. The Basic Idea of Alchemy.
The famous axiom beloved by every alchemist—"What is above is as that which is below, and what is below is as that which is above"—although of quesable{sic} origin, tersely expresses the basic idea of Alchemy. The alchemists postulated and believed in a very real sense in the essential unity of the Cosmos. Hence, they held that there is a correspondence or analogy existing between things spiritual and things physical, the same laws operating in each realm. As writes Sendivogius ". . . the Sages have been taught of God that this natural world is only an image and material copy of a heavenly and spiritual pattern; that the very existence of this world is based upon the reality of its celestial archetype; and that God has created it in imitation of the spiritual and invisible universe, in order that men
The alchemists held that the metals are one in essence, and spring from the same seed in the womb of nature, but are not all equally matured and perfect, gold being the highest product of Nature's powers. In gold, the alchemist saw a picture of the regenerate man, resplendent with spiritual beauty, overcoming all temptations and proof against evil; whilst he regarded lead—the basest of the metals—as typical of the sinful and unregenerate man, stamped with the hideousness of sin and easily overcome by temptation and evil; for whilst gold withstood the action of fire and all known corrosive liquids (save aqua regia alone), lead was most easily acted upon. We are told that the Philosopher's Stone, which would bring about the desired grand transmutation, is of a species with gold itself and purer than the purest; understood in the mystical sense this means that the regeneration of man can be effected only by Goodness itself—in terms of Christian theology, by the Power of the Spirit of Christ. The Philosopher's Stone was regarded as symbolical of Christ Jesus, and in this sense we can understand the otherwise incredible powers attributed to it.
§ 10. The Law of Analogy.
With the theories of physical Alchemy we shall deal at length in the following chapter, but enough has been said to indicate the analogy existing, according to the alchemistic view, between the problem of the perfection of the metals, i.e., the transmutation of the "base" metals into gold, and the perfection or transfiguration of spiritual man; and it might also be added, between these problems and that of the perfection of man considered physiologically. To the alchemistic philosopher these three problems were one: the same problem on different planes of being; and the solution was likewise one. He who held the key to one problem held the key to all three, provided he understood the analogy between matter and spirit. The point is not, be it noted, whether these problems are in reality one and the same; the main doctrine of analogy, which is, indeed, an essential element in all true mystical philosophy, will, we suppose, meet with general consent; but it will be contended (and rightly, we think) that the analogies drawn by the alchemists are fantastic and by no means always correct, though possibly there may be more truth in them than appears at first sight. The point is not that these analogies are correct, but that they were regarded as such by all true alchemists. Says the author of The Sophic Hydrolith: ". . . the practice of this Art enables us to understand, not merely the marvels of Nature, but the nature of God Himself, in all its unspeakable glory. It shadows forth, in a wonderful manner . . . all the articles of the Christian faith, and the reason why man must pass through much tribulation and anguish, and fall
§ 11. The Dual Nature of Alchemy.
For the most part, the alchemists were chiefly engaged with the carrying out of the alchemistic theory on the physical plane, i.e., with the attempt to transmute the "base" metals into the "noble" ones; some for the love of knowledge, but alas! the vast majority for the love of mere wealth. But all who were worthy of the title of "alchemist" realised at times, more or less dimly, the possibility of the application of the same methods to man and the glorious result of the transmutation of man's soul into spiritual gold. There were a few who had a
§ 12. "Body, Soul and Spirit".
In accordance with our primary object as stated in the preface, we shall confine our attention mainly to the physical aspect of Alchemy; but in order to understand its theories, it appears to us to be essential to realise the fact that Alchemy was an attempted application of the principles of Mysticism to the things of the physical world. The supposed analogy between man and the metals sheds light on what otherwise would be very difficult to understand. It helps to make plain why the alchemists attributed moral qualities to the metals—some are called "imperfect," "base"; others are said to be "perfect," "noble." And especially does it help to explain the alchemistic
PLATE 2.
SYMBOLICAL ILLUSTRATION
Representing the Trinity of Body, Soul and Spirit
[Description: Image of two human-size fish swimming in a cove; a
sailboat filled with people is approaching and in the distance lies a
marina and small town.]
§ 13. Alchemy, Mysticism and Modern Science.
We notice the great difference between the
"EIRENÆUS PHILALETHES": An Open Entrance to the Closed Palace of the King (see The Hermetic Museum, Restored and Enlarged, edited by A. E. Waite, 1893, vol. ii. p. 178).
PARACELSUS: "Concerning the Nature of Things" (see The Hermetic and Alchemical Writings of Paracelsus, edited by A. E Waite, 1894, vol. i. p. 167).
ARTHUR EDWARD WAITE: Lives of Alchemystical Philosophers (1888), pp. 30, 31. As says another writer of the mystical school of thought: "If we look upon the subject [of Alchymy] from the point which affords the widest view, it may be said that Alchymy has two aspects: the simply material, and the religious. The dogma that Alchymy was only a form of chemistry is untenable by any one who has read the works of its chief professors. The doctrine that Alchymy was religion only, and that its chemical references were all blinds, is equally untenable in the face of history, which shows that many of its most noted professors were men who had made important discoveries in the domain of common chemistry, and were in no way notable as teachers either of ethics or religion" ("Sapere Aude," The Science of Alchymy, Spiritual and Material (1893), pp. 3 and 4).
M. M. PATTISON MUIR, M.A.: The Story of Alchemy and the Beginnings of Chemistry (1902), pp. 105 and 106.
MICHAEL SENDIVOGIUS: The New Chemical light, Pt. II., Concerning Sulphur (The Hermetic Museum, vol. ii. p. 138).
See the work Of Natural and Supernatural Things, attributed to "Basil Valentine," for a description of the "spirits" of the metals in particular.
The Book of Lambspring, translated by Nicholas Barnaud Delphinas (see the Hermetic Museum, vol. i. p. 277). This work contains many other fantastic alchemistic symbolical pictures, amongst the most curious series in alchemistic literature.