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1907 Clymer Alchemy and The Alchemists v2 PDF
1907 Clymer Alchemy and The Alchemists v2 PDF
THE ALCHEMISTS
Giving the Secret of the Philosopher's Stone, the Elixir of Youth, and
the Universal Solvent. Also showing that the TRUE Alchem
ists did not seek to Transmute base metals into gold,
but sought the Highest Initiation or the Devel
opment of the Spiritual Nature in Man
“A now Thyself”
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Reprinted from the edition of 1907, Allentown, Pa. Trim size has
been altered. Original trim.: 4% x 6%. Text area unaltered.
MANUFACTURED
IN THE UNITED STATES OF AMERICA
67)).2%
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DEDICATION
To who are truly interested
all
in
those
the Higher Science and the Search for
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to
form Complete
a
be
Lincoln.
General Hitchcock's first publication on what he
used to call The Problem of Life was “Remarks on
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than pervades
There is no harshness, there is no intolerance, there is
no dogmatism, no assumption of superior wisdom. Its
charity is perfect, for there is no air of charitableness
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them
imperishable truth.
of
struck vein
The Alchemists were the reformers the dark ages,
in
and used
it
midnight
of
the elixir
in
their books
10 ALCHEMY AND THE ALCHEMISTS.
announce different
to
a
duty
he
it.
be
the Sacred Scriptures are full
of
must confessed
it
by all who are not
as
condition read literal
to
in
a
of
Robinson Crusoe and Gulliver's
travels;—not that the author would institute com
a
parison between these works and the sacred writings.
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to
to
reference
a
of
the
to to
the man
the New Testament, etc., show that teachings by
of
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in
one
word, by symbolism, writing
as
as
old itself.
of is
is
addressed.
is
no echo
it
perishable truth.
writing
of
This species
in
the world; for the reason that, while its literal sense
if,
the sense
if
14 ALCHEMY AND THE ALCHEMISTS.
be
them having passed away, will never revived and
studied on their own account; but they yet exist for us
marvelous relics, where may
as
and for future times
be found abundant evidences that there were “giants
those days,’’ though they made but little show
in
in
in
“still small voice,” wherein lay chiefly their so-much
talked-of secret.
In reading their works, with knowledge
of
the
a
historical position the writers, we are strongly re
of
the query
of
of
minded
knows,” says this quaint writer, “whether better men
have not been forgotten than stand recorded
in
the
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time, registered
in
be
may
of
at
have examined
I
therefore say,
to
see are.
I
found
in
the
a
the New
that “light which was, before the light,” being by no
on
the
public, but the genuine Alchemists were religious men,
16 ALCHEMY AND THE ALCEIEMISTS.
is,
her isle,
of
in
right welcome
to
hath,
in
truth.’”
*Heriot
by Cary.
18 ALCHEMY AND THE ALCHEMISTS.
by the Inquisition.
I
But (as have elsewhere said) such a Life is like an
Art, which must be sought, if sought at all, for itself,
and not for its rewards. Admission into the gardens of
the Hesperides is accorded only to those whose
“dreams” are exclusively upon the “beauty” of the
presiding queen; for—and the reader may ponder on
this principle—the success is contained in the dream
itself, and is developed from it; just as every desire
contains an essence of its own; which works itself into
manifestation, whether it be good or whether it be
evil:—its quality, however, is not to be estimated by
what it accomplishes outwardly, but by what it de
is,
originates.
in
it
to
in
It
a
opinion, and support by few citations from works
it
a
I
pamphlet,
of
necessary go
to
to
the size and find
it
a
I
a
Although my
be
as
to
in
their labors
a
and studies.
This opinion, am very sure, will have some novelty
I
if
in
a
CHAPTER I.
Since my curiosity was awakened on this subject, I
have gathered a considerable number of works on
Alchemy and Hermetic Philosophy, and I confess I
have read them with the best attention in my power,
and with a continually increasing interest. If called
upon to justify this sort of reading, I might refer to
the declaratons of Schelling. After this German
philosopher had exhausted all sorts of recognized
treatises upon philosophy, he confessed that he found
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Master.
he
blessings goodness, he must become good;
of
or
if
would enjoy the advantages truth, he must be true.
of
no mystery this, and yet, this good Al
to
There
is
is
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far goes.”
as
so
chemy,
it
he
everything which personal.
of
do has
it
but
purify them?
he
so
with him, for these are the results of all his climbing;
but he must take them as pure gold to the altar, and
no dross must be mingled with the gold.
“Let us take one or two of these qualities in order
to see clearly what purification means; for if we
that was base, and that was vile, and that was cruel,
and it did good service in the outer world under these
many forms of destructive energy. For this man, ere
it,
weak his passion broke forth against and when an
injustice was wrought by tyrant then he arose up
a
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of as
in
he
it
dross; for the anger that he had his earlier life was
anger for himself—he was wrathful when he was in
jured, he struck back when some one struck him;
at
in
had
great extent from the personal element, and
to
fied
it
world.
the wrong are also his brothers, and that they suffer
more in their wrong-doing than do their fellow-men
by the injury that they may inflict; he has to learn
ALCHEMY AND THE ALCHEMISTS. 27
it,
nized, no matter how thick arc the veils that hide
Spirit
of be
of
the are
it
of be
anger, and
is
it
is
is
the Soul
as
well
trampling
its
of as
it
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as
to
in
into doctrine
a
without building
of
in
no
speak length.
at
of
Some
no
it,
has ever named, will ever name, what
or
who knows
they call the first matter,-as this was not name!
if
a
As what A.
us
this first matter, let
E.
Waite
to
see
has
portant subject. In his “Azoth’’ we find: “All
natures, however diversified, have common origin;
a
the universe; the latent
in
there but one substance
is
or
impossible
to
ameliorate
it
is
to
the
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development proceed.
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this storehouse
to
recourse
Develop
be
to
carried by Art,
be
and
Art the Hermetic Adepts apply the name Alchemy.
of
to
the mere
conversion of metals. Paracelsus defines as artificial
it
generation production,
of
it
30 ALCHEMY AND THE ALCHEMISTS.
of
at
the bottom
heart.”
Says Dr. Randolph, the Rosicrucian,
B.
P.
in
his
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created alike
in
this taste
at
cultivated
if
of
not
if
vocal
all unfolding
of
in
in
and from that soil they must eventually put forth the
shoot, the shrub, the tree, the branch, leaf, blossom,
it,
senting
in
of
discredited one the noblest theories
in
the world.
true; and any man shall yet call
or
Quakerism
I if
is
it
Enthusiasm, shall only make this reply present,
at
good part
of
as
that such Quakerism makes St.
is
it
a
John's Gospel and St. Augustine's works.
to
of
But
return; this, say, that Divine Oracle which we all
is
I
of
the
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is
understanding. And this being truly
of
the method
is is
wise.
advised
God (Prov. viii:34):
of
the posts
darkness.”
“This, therefore, the via intelligentiae, the way
is
and method
ALCHEMY AND THE ALCELEMIST.S. 37
necessary have
is
a
the
many which are round thee till from thyself ex
tracted that one thing which have proclaimed
to
thee.
I
ALCHEMY AND THE ALCHEMISTS. 39
is,
Let go
which Pythagoras
of
spoke
in
truth.
thine eyes the right path, lest they behold vanity
to
itself.
it,
than the wrath of God? Yet Love overcomes and
dissolves and changes into itself. In word, nothing
it
a
can withstand the prevailing strength
of
Love:
is
it
be
the strength Mount Zion, which can never
of
moved.
of
is
a
transforming The great effect
of
to
nature. Love
is
turn all things into its own nature, which all good
is
ness, sweetness and perfection. This that Divine
is
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restores
is
it,
he
no
that hath
it
is
is
it
a
in
it
to
reconcile
44 ALCHEMY AND THE ALCHEMIST.S.
it,
it,
it
readily
of
of
which sown
is
a
ALCHEMY AND THE ALCHEMISTS. 45
It
accurately
of
Goethe’s “Confessions
in
described
a
Fair,Saint.”
46 ALCHEMY AND THE ALCHEMISTS.
it,
trate the subject, so far as man represents refer
to
the common language by which man says,
to
have
a
I
Body; and again, Soul; which double ex
in
have a
I
of
the other
I
a
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18. Some
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expressed by speak
be
may
as
such notions
to
readers
ing first Self-existence; re
of
of
as
as
God Passive
(effect); and finally conceive these three in,
or
as
to
the
a
to
time
“through what cause the Creator has established ex
ALCHEMY AND THE ALCEuBMISTS. 47
speak
or
sometimes
principles, and say that either one
be
inseparable in unity.
to
in
in
pressions, one nature, one science, and one manifesta
tion, we find Trinity.
a
is
a
Trinity all things, which he calls end, cause and
in
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the end,
as
of
these ideas
two; hence
be
to
would seem
it
a
be
its attainment he
may undergo
of
be
more.’’
27. One of the Alchemical volumes defines Art as
of
it.
seems,
It
of
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while drawn
harmony with each other. “No man can serve two
principle self-negation,
or
of
such
is
edge.
now, Love
in
29.
a
it,
arises in the subject as proper to
to
in
order
a
preservation the specific
of
and not destruction
a
nature
a
be
of
what may called
a
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so
the
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Zemzum; this
of
as
to
TO LOVE.
“I call, great Love, the source of sweet delight,
Holy and pure, charming to the sight;
Darting, and winged, impetuous, fierce desire,
With Gods and mortals playing, wandering fire:
Agile and twofold, keeper of the keys
Of Heaven and Earth, the Air, and spreading seas;
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is,
another is from this ingenerated in souls, and which
indeed, their perfection.”
Paracelsus, the greatest
us
all Alchemists, tells
of
that: “We should know who and what God
is,
but we
can learn know God only by becoming wise.
to
The
God will become manifest us through Wis
of
to
works be
dom, and God will most pleased we become like
if
But become like God we must become at
to
him.
God, who all;
to
of
tracted the universal fountain
is
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The Love
to
is
Love.
be
our hearts by
an
God will kindled ardent love for
in
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a
a
to
God
are one, for there only one God and one Law and
is
is
heat, and all who are able may see the sun; and
to
see
those who are blind and cannot see him may feel his
is
“Spirit
it,
like
a
62 ALCHEMY AND THE ALCHEMIST.S.
Gold.
of
course,
in
the the
68 ALCHEMY AND THE ALCHEMISTS.
of
as
is
it
divines
hold this opinion lose sight their own principles
of
ALCHEMY AND THE ALCHEMISTS. 69
it.
therefore, numbers, figures, and allegories.
to
Unity
be
39. The ineffable, and can only
to
said
is
be indicated by shadows and similitudes; while yet
a
true knowledge “all”
in
of one needs, because,
is
it
short, the knowledge God, who All All.
of
in
is
be is
it
ought not
as
Such passages
to
refer considered
to
it
alone, but should be read in connection with entire
works on the subject, which one part may throw
in
entire satisfaction.
found expressed enigmatically. Wit
in
these works
of is
the doctrine
is
ceived.”
look
at
to
the
Kabbalists (Alchemists), God creates eternally the
70 ALCHEMY AND THE ALCHEMISTS.
the night.
gorge its prey, but a rope can be let down to him who
with the top ends, as they grew in the tree, towards the
bow; while upon the other they were nailed without
regard to this principle; and he tells us that the first
it.
Hermetic
Philosophy, far philosophy all, nothing
as
so
at
is
is
it
veil;
of
or
but the truth nature clothed set out under
a
is,
It
or it,
appeal and what can
of
to
the student the source
at
in
not least held
reServe.
of
in
43.
refers
follows:—the virtues being the
of
as
as
By mind
in
metallic kind.
to
amend
*
*
*
*
Some
And some harden Metals that be soft,” etc.
to
ALCEDEMY AND THE ALCHEMISTS'. 75
The
language was called by those who used it Lingua
magica, Lingua Angelorum, and sometimes Lingua
ipsius Ternarii Sancti,—in the use of which the writers
it,
be
to
and sure
is
have
it
76 ALCEEMY AND THE ALCHEMISTS.
it,
science (or a pure heart),—look for
be
to
and sure
it,
is
it
a
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Unity).
46. This little work says: “Our water (the Anti
monial Vinegar Artephius) lustral, expiating
of
or
is
a
the clarity
of
of
works
it it
it;
e.,
tinges
(i.
It
washes
Water; Air.”
as
As washes, tinges,
is
is
it
it
it
it
pendently
of
in is
slaved by his passions worldly prejudices can no
Initiated; he must alter will never at
be
he
way or
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tain;
he
an Adept,
be
work. The man who loves his own opinions and fears
part with them, who suspects new truths, who
to
unprepared is
doubt everything rather than admit
to
dis
be
if if
is,
call the Microprosopus, that
of
the creator the little
all Magical sciences being the
so of
world. The first
knowledge of self,
is of
one’s own creation first all
is
science;
of
To cleave invariably
be
it
attain independence
of
that
is
it
death. To know
suffer, forbear, and die—such are the first
to
how
to
to
us
of
is,
To learn self-conquest therefore,
to
world. learn
life, and the austerities
of
parade To yield
of
of
to
to
is
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slave
personal and imperishable life;
is to
death.
immortality abides
or
form such
Pythagoras
of
of
the
ALCHEMY AND THE ALCHEMIST.S. 83
or
follow
I
going?
is
the
to
become
a
fall;
to
to
to
recoil
is
is
this book,
to
it
it,
it.
If
will your light; strong, your arm; holy, your
be
if
if
it
of
wise, the rule But
if
it if
an infernal torch;
be
are wicked, for you will will
it
lacerate your breast like poniard; will rankle
in
it
a
your memory like remorse; will people your im
it
a
agination with chimeras, and will drive you through
folly
it,
dispair. You will endeavor laugh
at
to
and
to
will only gnash your teeth; this book will
in
be the file
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it
stroyed all his teeth.”
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of
in
alchemical volumes
conventionally
of
was determined. Members the
of
rather
to
doctrines
speak directly, make known except
or
to
brother.
to
in
is
49.
a
the Rosicrucian
ALCHEMY AND THE ALCHEMISTS. 85
B.
P.
of
thou obtain the glory of the whole world, and all dark
ness shall depart from thee. It is the strong power of
every power, for it will overcome all that is subtle and
is,
the most humble man
living may
be and enjoy
of
honest the blessings
probity.
on
of
Whoever conscious failure this
is
a
point disqualified for passing an adverse judgment
is
of of
for the work as
of
as
experience, all the writers
is
one
testify,–in the spirit the text, John vii:17: “If
of
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of
trine, whether
be
of
of
speak
or
God whether
it
I
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the
it
of
Chaucer’s Testament
a
of
the
Smaragdine Table, the one thing needful, figured
Scripture by the pearl great price.
of
in
55.
is,
one by many
of
is,
this Romance, published at Amsterdam in 1735,
in
fact,
of
is
57.
a
There
is
in in is
undoubtedly an unexplored mass secret writing
of
thought
of
existence, which proceeded from men
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could
if
it
a
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to
look
it
one, far
undertaken explore these writings, except from
idle curiosity.
96 ALCHEMY AND THE ALCELEMIST.S.
it,
the subject where found under the rose. The
approached with too much gravity,
be
subject cannot
to
and have said
if
seem
I
a
other disposition, most cheerfully retract
it.
I
In reading books Alchemy the reader will
of
61.
as
often find such expressions these “herein lies the
one place
in
what said
is
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be
with what
in
said
is
is
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is
is
all its (inseparable) parts,
or
in
catenated connected
any one the parts may
of
clew
a
be
said
may say that the whole secret lies extracting the
in
beginning
of
lies the
the work (said, nevertheless,
of
to
(i.
of
the substance
e.
the compound.
of
celestial virtue out
is
cury the conscience, (or, nature conscientiously
is
be
accepted,) by means which the subject
of
to
is
brought under the influence Divine Love; for ‘the
of
man for God, and the Love
of
of
is
one thing.” This ‘celestial virtue,” the author goes
say, “being fermented, begets
to
in
on the common
mercury an offspring more noble than itself, which
is
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to
in
stand nature
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found the
to
the dark
sapphire; the sun will give thee signs. Thou must not
ALCHEMY AND THE ALCHEMISTS. 103
makest the Stone; for the fresh ones cropped off have
I.
Within the golden portal
Of the garden of the Wise,
Watching by the seven sprayed fountain
The Hesperian Dragon lies.
Like the ever-burning Branches
In the dream of Holy Seer;
Like the types of Asia's churches,
Those glorious jest appear.
Three times the magic waters
Must the Winged Dragon drain,
Then his scales shall burst asunder
And his Heart be reft in twain.
Forth shall flow an emanation,
Forth shall spring a shape Divine,
And if Sol and Cynthia aid thee,
Shall the charmed Key be thine.
104 ALCHEMY AND THE ALCHEMISTS.
II.
In the solemn groves of Wisdom,
Where black pines their shadows fling
Near the haunted cell of Hermes,
Three Lovely flowerlets Spring:
The Violet, damask tinted,
In scents all flowers above;
The milk white vestal Lily,
And the purple flower of Love.
Red Sol a sign shall give thee
Where the sapphire violets gleam,
Watered by the rills that wander
From the viewless golden stream;
One Violet shalt thou gather,
But ah—beware, beware!—
The Lily and the Amaranth
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ALOEDEMY AND
CHAPTER II.
There are many detached descriptions of the work
pointing more especially to the Unity, passing over
ENIGMA PHILOSOPHICUM.
“There is no light (truth) but what lives in the Sun
(man);
There is no Sun but what is twice begot,
Nature and Art the parents first begun;
By Nature ’t was, but Nature perfects not.
Art then what Nature left in hand doth take,
And out of one a twofold work doth make.
“A twofold work doth make; but such a work
As doth admit division, none at all,
(See here wherein the secret most doth lurk,)
Unless it be a mathematical.
It must be two; yet make it one and one,
And you do take the way to make it none.
“Lo here the Primer Secret of this Art:
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them
Were six days perfected abyss:
in
from
From one sprung four; from four second one;
a
had;
be
is
xv:24).
I swear there is no other truth but this
Of that great Stone; which many seek and miss.”
4. The “six thousand years” is not to be understood
as a definite period. A sublime faith and trust is in
culcated.
5. The Marrow of Alchemy, though the versifica
tion is rather of the doggerel order, contains many
useful directions, of which I will give the following as
a specimen:
“Consider well the danger, and be sure
That better ’t is in safety than in fear
To live, and so you shall yourself inure
To secrecy, that none from you may hear,
Either in boasting way what you can do,
Nor yet for price procure the secret true.”
The danger here referred to was that of persecution
ALCHEMY AND THE ALCEEMISTS. 109
is,
of
The greatest and
Nor given but such, whose strife
to
it
is
is
And neglect the everlasting bliss.
to
feel,
But altogether like lead will flow;
to
steel
Is, doth such mighty efficacy show,
That Sol whitened, and devoured;
is
is
it
poured.
be
recurring two,)
Yet neither Fish hath scale bone;
or
ever
The Sea and Fishes eke are all, but (or only) one
(Trinity unity);
in
life,)
in
Scripture repentance);
When this thou seest, thou shalt not need fear,
to
to
fore have they fallen away from the foundation and
all Natural Mysteries and hidden Arts, and
of
essence
ascribe
false philosophy, their own
to
in
them concocted
a
it,
Academies and High Schools teach the neglect
to
Moses and the Prophets, even Christ Himself,
of
of
not only Germany, but almost all other nations.
in
in
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Word
in
is
the
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is
at a
me the hands
certain pseudo-levites—or even persecuted. The
is
be
hell with
true guiding
be
light.
“But, generous Masters and Friends, we would
if
ALCHEMY AND THE ALCHEMISTS. 117
then, Dear
in
elsewhere than
it
is
bodies
But spirit
of
the
118 ALCHEMY AND THE ALCHEMISTS.
is.
Thus
is,
in
of
in
each one dies that which he and buried
is
the same. Thus, also, does death divide from each
of
man.
of in
man who lives
in is
as
the law
the
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Spirit, and not set the moral body with its wisdom
above the Immortal Image (as almost all the world
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in
its earthly
be
to
him
head upon earth. But the soul belongs God, and
to
is,
answer for its work. That he shall return Him
to
His Image according the Spiritual life,
to
to
as
his
.
he
arately come. Therefore, shall walk His laws
in
according Will God, that he may return
of
to
the
to
of
be
him, given
as
ac
he
Christ’s meaning and object. Now who lives
cording the Image the Lord, overcomes the stars,
of
to
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be
be
he
these
things belongs not this place mortal philosophy,
in
to
its Founder,
as
the
him;’
ye
to
xi):
us
and others. on
journeys I regard but little what is made by men’s
it,
to
is
which
be
this is Man himself, for whose sake all that God has
ever created is there; the same also is called Micro
cosmus. And man alone is the instrument of Natural
Light, to fulfill and shew by arts and wisdom what
God has ordered in the firmament. Also He has
further ordered that man have a twofold magnet—
viz., one composed of three elements (his body), and
hence also he attracts them to himself—another of the
ALCEEMY AND THE ALCHEMISTS. 123
it.
It
must be well remembered that there are two souls in
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One
is
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also there are two souls, the Eternal and the Natural,—
is
the
the true Iliastic, Necrocosmic heaven.
of
heart man
is
of
third Book is the Holy Bible, the Holy Writ of the Old
and New Testament, which explains to us the two
preceding Books. The Divine Chronicles, inspired by
the Holy Ghost, shew how the Great World was
created for the Small World (Man), who in the great
The above from this great work has been given thus
fully for the reason that it fully proves that the sub
ject of the Alchemists was Man and furthermore, the
foregoing gives the Key to the whole mystery, so that
ties from the moon, from the stars and from other
things; but the moon, and the stars, and other things
also attract evil influences from man, and distribute
them.’”
*Hartmann, “Paracelsus.”
128 ALCHEMY AND THE ALCHEMISTS.
(that
in
man).
“The Elixir's perfection the strict
in
consisteth
matrimony
of
may not
ALCHEMY AND THE ALCHEMIST.S. 133
wherever he goes.”
11. If the reader can discover the two Bodies so
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in
the
is
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in
volved what sense two
to
be
conceived
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It
is
a
it
it,
it,
to
discover
if
business
any manner, contrary
or
to
to
in
influence its
it
nature, but
it.
to
to
accommodate ourselves
it,
who can master it and knows how to direct might
throw the world into confusion and transform its
diffused through infinity; sub
It
force. the
is
is
it
heaven and earth, for
of
or
stance either fixed
it
is
volatile according polarization.
of
its degree
to
It
was
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It
is
is
it
it
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is
it
ether
is
it
it
it
while
in
it
In
fluid. man
it
mediator.
of
the devil
is
in is
it
for their Will does not free them from its fatal
if
be
absorbed
(This
of
of
this light
is,
Philo
so
speak,
to
in
verbalised the
sophical world, and becomes the focus
of
of
souls and
truth; then incorporated and changed into
is
of in it
the sun
of
as
Theurgists sect;
of
physical
of
the image
in
creates the
it
the
it
reproduction
of
his species.
144 ALCHEMY AND THE ALCHEMISTS.
is,
preserved the impressions of every Logos, that
every action and every form. (Truly some will not
us
of
be
see
in
It
this
is
is
light that the forms those no longer on earth are
of
When
summoned by an illumined reason, these forms are
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dead
a
neces
sary laws. On the contrary, the human light only
is
is
it
subordinate
Will compound agent, natural and
of
It
is
man.
a
to
is
glass
thau
maturgic
of
divination.
profit by and
as
to
currents
is
of
to
of
God.
this direction has been pos
of
is,
no doubt,
one reason among others for their mystical mode
it of
writing Salt, Sulphur, and Mercury. They say
of
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be
it;
as be
but yet
of
so
of
all men,
the most blind, who denies that his faculties are
be
(1
Cor. iv:7.)
150 ALCHEMY AND THE ALCHEMIST8.
CHAPTER III.
We should not have accomplished our work, if we
my hands.
in
is
the nature
between the true and the false; and most likely, in this
case, without even consulting the writings of the men of
whom he assumed to write the history, where, at least,
he would have found the most abundant warnings not
to be understood literally?
6. “The Philosophers,” says one, “even discourse
should be revealed
to
be
is
ALCEEMY AND THE ALCELEMISTS. 153
destroying it.”
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notwithstanding, one
man, substance; this your White
so
or
likewise
in
fit
to
be
divulged; but should explicate them,
of
must,
I
self,
of
as
to
to
Divine Majesty.”
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is,
yet
thing
be
that so, before will believe to so.
is
it
see
I I
I
a
creature?
the reading Sacred Mysteries, do but un-man them
of
labyrinths
of
errors.
Hence, their religion degenerated into irrational
is
notions.
ALCHEMY AND THE ALCEIEMISTS. 157
of
published
in
as
indicated
is
160 ALCHEMY AND THE ALCHEMISTS.
it,
dom of the doctrine is the truth of and this the
is
authority
of
God.”
now come to the announcement that the Conscience
I
of
in
fis
of
consideration
A
Stone.
err;
be
in in
others that Conscience cannot said
to
is
It
judgment upon every man, approving the good and
condemning the bad, but in itself incorruptible.
is
it
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of
the conscience, but
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is
a
in
the conscience, but
in
in
ends. The
ends, and not
to
has reference
to
conscience means.
approved according
or
A
man the
to
condemned
is
mistake commands
pity and not condemnation.
The highest all religious duties
It of
of
that obed
is
to
ience God.
is
ness
weakness by passion.
these eminently
fit
as
and thin from the gross and thick; but prudently, with
168 ALCHEMY AND THE ALCHEMISTS.
the fire, the pure from the impure, which can only be
done by wisdom and patience; there being nothing
more difficult in our lives than to bring about a re
formation of a man confirmed in evil habits.
The sixth article of the Hermetic creed still refers
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to the one.
Here the power of the one over the quick and the
170 ALCHEMY AND THE ALCHEMISTS.
in points of faith.
(9) I believe in the Holy Ghost,
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and perfect.
its
in
thing” all.
in
-- -------- - - - -
be happy.”
be
ing into itself. We use the word nature for the true
mother; she gives us a clue to walk by, to guide us;
till they reach the source from whence the soul orig
inally flowed forth. Knowledge is the foundation of
of
tion to reason.
The union of sense and reason in the soul said to
is
be
a
ALCHEMY AND THE ALCHEMIST.S. 179
in
the
growing rich.”
of
hopes
14.
said
to
of
series
a
of
to
faint, shadow spirit
of
of
the critical Niebuhr. The
the Letters never was guilty at
of
of
author the follies
tributed to him.
15. will make short extract from the Letters,
a
I
of
a
Artephius, Valentine, and others,
of
kindred that
to
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who wrote
it
speak openly.
to
ous
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(he means,
to
natures
tract natures which are effectually hid them.”
in
17.
is of
be it.
purpose dissolution here declared necessary,
to
is
which means that the man must by gentle means, nat
urally, and not violently, made modest and humble;
be
or, short, must brought into the state simplic
of
be
in
of
in
heaven.
oppose the practice
of
Bernard next proceeds
to
18.
those who use violent means for this object, and says:
“How then can said that he hath found the
it
be
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vinegar Arte
of
of
aside)
which needs nothing but purity and simple decoction.”
The point this doctrine, and,
as
in
19. we have
up
is,
not act
it,
triols, and aluminous things, do destroy and change
into some thing other than Quick
of
the nature
it
is
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it,
violence; which undoubtedly far
so
destructive to
is
.
.
.
metals, and
corrode them: for they think that they are thereby dis
natural solution; but this solution,
to
solved with
a
be
the dissolver
a
e.,
(i.
the Spirit).
is,
the air,” that
in
“I tell you assuredly,” continues Bernard, “that no
water dissolves any metallic species by natural solu
a
tion, save that which abides with them
in
matter and
form, and which the metals themselves, being dis
solved, can recongeal; which happens not when Aqua
rather defile the compound,
do
to
that
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(a
to
mere
a
genity
of
the
be
come
a
and
ALCHEMY AND THE ALCHEMISTS. 189
it,
and they do not abide with but may fly away and
“filthy and unprofitable thing,” instead
of
leave an
a
21.
Thomas to
Eighth,” the point that all violent action upon man
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with view
is
a
of
of
the doctrine
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is
to
violent means restrain
criminals who disturb its peace; but
in
or
when
is
it
he
is
is
hid
in
which
they lying hid they
as
are latent
its Belly, they also congeal it;
so
in
is
ALCHEMY AND THE ALCHEMISTS. 191
is,
and strengthen the weak): and yet the nature, that
metals and quicksilver abide still. So the Lord
in
.
.
.
the Gospel speaks by way
of
of
similitude vegetables,
grain
of
unless corn fallen on earth do die, abides
it
a
it
it
22.
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of in
he
of
doctrine all these
writers one, wit, man, and the object also one,
to
is
is
no less
is
the
in
in
school
man.”
But everywhere, im
as
here,
to
23. am anxious
I
is
ginning
of
the “base”
the man by due process and without violence
is
a
192 ALCHEMY AND THE ALCHEMISTS.
of
it.
to no case
is
of
figs
or
thistles.”
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grave
of
24. The whole this epistle Bernard
is
a
discussion upon the nature man; yet all car
of
is
it
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ried on
understood by the adepts
of
with
be
course made
its emis
saries.
25.
as
best them,
it,
to
practical piety,
In
liberal minds.
all inquisitors profound Art find what they seek,
of
as “a
this manner, nor are they a few; they are many, and
almost all.
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in
the midst
in
their
200 ALCHEMY AND THE ALCHEMISTS.
is,
nor splendor to illustrate their names. Hence it
even for my passion for this that, being
as
beauty,
as
that
is
I
desperate, the enemy that contends with me; nor,
to
to
I
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to
a
of to
his own
fame, by engaging others error;
in
the darkness a
sound
cipline, and makes himself
of
of
perversity.
“But, my Lord, may all the holy deities deliver
so
to
so
God
this our globe show me their favor; may the stars
of
so
ALCHEMY AND THE ALCHEMISTS. 201
field for the seed, that the world may reap the useful
and glorious fruit of my labor, by awakening the
genius and opening the understanding of such as are
deprived of sight: so may all these things happen, I
say, as it is most certain that I neither feign nor pre
tend. If I err, I am far from thinking that I do so;
is,
he
quicksilver; that sought improve man through
to
his Spiritual nature, knowing that, “when that
as
is
safe, all safe; but that lost, all lost.”
is
is
Everywhere this secret philosophy we meet
in
33.
be
with the same doctrine, which may expressed
in
the
very brief sentences: Be just, be
of be
honest, be true,
there
is
a
so. the
a
three times
a
of
of
Cassia casse).
204 ALCHEMY AND THE ALCHEMISTs.
of the universe.
God with all our heart, the love of our neighbor must
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be
be included in
to
it.
It
is
things.
of
of
the Law commandment the
a
highest importance.
of
Laws)
only certain measures
of
of
as
We have some
ALCHEMY AND THE ALCEEMISTS. 209
it,
mand to protect us from
us
would interdict from
such exposure.
command, whether
or
moral
in
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of
be
affected.
This
to
it.
referred
it
be
by the “possibility
of
nature.”
All supposed given for our
be
to
view either
in
secure us some
protect from some evil; and,
or
us
good,
to
in
either
some law, which,
of
of as
command
a
a
210 ALCHEMY AND THE ALCHEMISTS.
that love God; that is, those who love God's Law,
to
is,
and keep their hearts, that their Conscience,
in
in
it
a
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say on
to
Let see
the Gospel,
or
of
in
is
it
ist
it is
such
it
is,
in
in
it
is
it
is,
universal. There but one God, one substance, one
is
Universe, One Law, One Life, and
so
also there but
is
one Religion Religion consists
of
and one Church.
four things which are fundamentally single thing;—
a
the infinite object
of faith; faith, infinite like its ob
ject; the cultus by which faith becomes fertile; the
people, believing and doing. The Church the out
is
religion, religion creates the Church by
of
ward form
exhibiting itself outwardly, the Church creates re
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is
it
is
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infallible school
selves, possesses an incorruptible spirit and decay
a
ing body, but the spirit thereof renews the body when
decays.
it
of
the Kabhalists
is
be
as
need
a
212 ALCHEMY AND THE ALCHEMISTS.
without intelligence
or
love.
to
is
it
isolation, the
be
in
the soldier who would victorious
is
Humanity could
be
of
ex-communicated,
as
the base
religion were not the spirit sacri
of
or
association
fices and hierarchic concourse for the creation and the
social and ecclesiastic preservation The hier
of
faith
!
religious aspirations
of
world. when
is
is
it
214 ALCHEMY AND THE ALCHEMISTS.
the Jewish people are the elect of God and all other
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is,
operate of themselves the religious work, that the
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or to
infernal.
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medicine
a
the mind.
to
ceremonies
a
a
of
of of
It
miracles.
is
devoid
216 ALCHEMY AND THE ALCHEMISTS.
“Genius of Christianity.”
“Neither religion nor philosophy alone makes ini
tiates, but the alliance of the two lights united in one
only. Then the initiates create at their will both phi
losophy and religion for the crowd. Fables on one
side, rash speculations on the other, between them the
ini
is,
tiates
su
be
secrets
the
ALCHEMY AND THE ALCHEMISTS. 221
as
terest in
be
the power
of
in
God him.
be
54.
of
in
nature instead
by nature, and are urged imperative independently
as
God; and
or
of
of
of
all reference
to
state
a
be
the commands, only, these can being
it
a
mere common-sense presumption, that they must orig
inally have been grounded upon some supposed ex
perience and observation, especially when they have
been the object
of
of
56.
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the claims
from seeking knowledge many natural laws, under
of
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as
expressed
in
the commands.
appears wrong
as
withdraw
to
to
Hence them
it
it, a
it,
Law of God in the Soul of man, obedience to when
truly known, the first importance for all
of
becomes
be
men, no matter under what circumstances they may
be
But Law
in
59.
be
engaged
in
never-end
a
onward
in
blessing expressed
6,
Matt.
is
v.
See the
*
is,
who seeks knowledge by direct study nature,
of
a
disowning the claims mere tradition, (or “holding
of
fast” only when proved good, according
be
to
to
to
it
St. Paul,) must prepare Espagnet
of
as
the directions
long journey; for, indeed,
he
says,
to
make a enters
upon an endless task, the prosecution which, how
of
in
will continually find pleasure and satisfac
ever, he
is,
conscientious for true
a
to
the stake
he
does,
if
“Divine Alchemy.”
4;
61.
62.
as
the vanities
--- - - - * * *-* * - -
* ------ - -- -- -
- - - -
and then a man and a woman will pass for the self
displayed value, the intrinsic worth manifested by