Chapter 4

A SEARCH FOR KNOWLEDGE.--THE ALCHEMISTIC LETTER.

I am the man who, unfortunately for my future happiness, was dissatisfied with such knowledge as could be derived from ordinary books concerning semi-scientific subjects in which I had long been absorbed. I studied the current works of my day on philosophy and chemistry, hoping therein to find something tangible regarding the relationship that exists between matter and spirit, but studied in vain. Astronomy, history, philosophy and the mysterious, incoherent works of alchemy and occultism were finally appealed to, but likewise failed to satisfy me. These studies were pursued in secret, though I am not aware that any necessity existed for concealment. Be that as it may, at every opportunity I covertly acquainted myself with such alchemical lore as could be obtained either by purchase or by correspondence with others whom I found to be pursuing investigations in the same direction. A translation of Geber’s “De Claritate Alchemiæ,” by chance came into my possession, and afterwards an original version from the Latin of Boerhaave’s “Elementa Chemiæ,” published and translated in 1753 by Peter Shaw. This magnificent production threw a flood of light upon the early history of chemistry, being far more elaborate than any modern work. It inspired me with the deepest regard for its talented author, and ultimately introduced me to a brotherhood of adepts, for in this publication, although its author disclaims occultism, is to be found a talisman that will enable any earnest searcher after light to become a member of the society of secret “Chemical Improvers of Natural Philosophy,” with which I affiliated as soon as the key was discovered. Then followed a systematic investigation of authorities of the Alchemical School, including Geber, Morienus, Roger Bacon, George Ripley, Raymond Lully, Bernard, Count of Trevise, Isaac Hollandus, Arnoldus de la Villanova, Paracelsus, and others, not omitting the learned researches of the distinguished scientist, Llewellyn.

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I discovered that many talented men are still firm believers in the lost art of alchemy, and that among the followers of the “thrice-famed Hermes” are to be found statesmen, clergymen, lawyers, and scientific men who, for various reasons, invariably conceal with great tact their connection with the fraternity of adepts. Some of these men had written scientific treatises of a very different character from those circulating among the members of our brotherhood, and to their materialistic readers it would seem scarcely possible that the authors could be tainted with hallucinations of any description, while others, conspicuous leaders in the church, were seemingly beyond occult temptation.

The larger number, it was evident, hoped by studies of the works of the alchemists, to find the key to the alkahest of Van Helmont, that is, to discover the Philosopher’s Stone, or the Elixir of Life, and from their writings it is plain that the inner consciousness of thoughtful and scientific men rebelled against confinement to the narrow bounds of materialistic science, within which they were forced to appear as dogmatic pessimists. To them scientific orthodoxy, acting as a weight, prohibited intellectual speculation, as rank heresy. A few of my co-laborers were expert manipulators, and worked experimentally, following in their laboratories the suggestions of those gifted students who had pored over precious old manuscripts, and had attempted to solve the enigmatical formulas recorded therein, puzzles familiar to students of Hermetic lore. It was thus demonstrated, --for what I have related is history, --that in this nineteenth century there exists a fraternity, the members of which are as earnest in their belief in the truth of Esoteric philosophy, as were the followers of Hermes himself; savants who, in secret, circulate among themselves a literature that the materialism of this selfsame nineteenth century has relegated to the deluded and murky periods that produced it.

One day a postal package came to my address, this being the manner in which some of our literature circulated, which, on examination, I found to be a letter of instruction and advice from some unknown member of our circle. I was already becoming disheartened over the mental confusion into which my studies were leading me, and the contents of the letter, in which I was greatly interested, made a lasting impression upon me. It seemed to have been circulating a long time among our members in Europe and America, for it bore numerous marginal notes of various dates, but each and every one of its readers had for one reason or another declined the task therein suggested. From the substance of the paper, which, written exquisitely, yet partook of the ambiguous alchemistic style, it was evident that the author was well versed in alchemy, and, in order that my position may be clearly understood at this turning point in a life of remarkable adventure, the letter is appended in full:

THE ALCHEMISTIC LETTER.

TO THE BROTHER ADEPT WHO DARES TRY TO DISCOVER ZOROASTER’S CAVE,

OR THE PHILOSOPHER’S INTELLECTUAL ECHOES, BY MEANS OF WHICH THEY

COMMUNICATE TO ONE ANOTHER FROM THEIR CAVES.

Know thou, that Hermes Trismegistus did not originate, but he gave to our philosophy his name--the Hermetic Art. Evolved in a dim, mystic age, before antiquity began, it endured through the slowly rolling cycles to be bandied about by the ever-ready flippancy of nineteenth century students. It has lived, because it is endowed with that quality which never dies--truth. Modern philosophy, of which chemistry is but a fragment, draws its sustenance from the prime facts which were revealed in ancient

Egypt through Hermetic thought, and fixed by the Hermetic stylus.

“The Hermetic allegories,” so various in interpretable susceptibility, led subsequent thinkers into speculations and experimentations, which have resulted profitably to the world. It is not strange that some of the followers of Hermes, especially the more mercurial and imaginative, should have evolved nebulous theories, no longer explainable, and involving recondite spiritual considerations. Know thou that the ultimate on psycho-chemical investigation is the proximate of the infinite.

Accordingly, a class came to believe that a projection of natural mental faculties into an advanced state of consciousness called the “wisdom faculty” constitutes the final possibility of

Alchemy. The attainment of this exalted condition is still believed practicable by many earnest savants. Once on this lofty plane, the individual would not be trammelled by material obstacles, but would abide in that spiritual placidity which is the exquisite realization of mortal perfection. So exalted, he would be in naked parallelism with Omniscience, and through his illuminated understanding, could feast his soul on those exalted pleasures which are only less than deific.

Notwithstanding the exploitings of a number of these philosophers, in which, by reason of our inability to comprehend, sense seemed lost in a passage of incohesive dreamery and resonancy of terminology, some of the purest spiritual researches the world has ever known, were made in the dawn of history. The much abused alchemical philosophers existed upon a plane, in some respects above the level of the science of to-day. Many of them lived for the good of the world only, in an atmosphere above the materialistic hordes that people the world, and toiling over their crucibles and alembics, died in their cells “uttering no voice.” Take, for example, Eirenæus Philalethes, who, born in

1623, lived contemporaneously with Robert Boyle. A fragment from his writings will illustrate the purpose which impelled the searcher for the true light of alchemy to record his discoveries in allegories, and we have no right to question the honesty of his utterances:

“The Searcher of all hearts knows that I write the truth; nor is there any cause to accuse me of envy. I write with an unterrified quill in an unheard of style, to the honor of God, to the profit of my neighbors, with contempt of the world and its riches, because Elias, the artist, is already born, and now glorious things are declared of the city of God. I dare affirm that I do possess more riches than the whole known world is worth, but I can not make use of it because of the snares of knaves. I disdain, loathe, and detest the idolizing of silver and gold, by which the pomps and vanities of the world are celebrated. Ah! filthy evil! Ah! vain nothingness! Believe ye that I conceal the art out of envy? No, verily, I protest to you; I grieve from the very bottom of my soul that we (alchemists) are driven like vagabonds from the face of the Lord throughout the earth. But what need of many words? The thing that we have seen, taught, and made, which we have, possess, and know, that we do declare; being moved with compassion for the studious, and with indignation of gold, silver, and precious stones. Believe me, the time is at the door, I feel it in spirit, when we, adeptists, shall return from the four corners of the earth, nor shall we fear any snares that are laid against our lives, but we shall give thanks to the Lord our God. I would to God that every ingenious man in the whole earth understood this science; then it would be valued only for its wisdom, and virtue only would be had in honor.”

Of course there was a more worldly class, and a large contingent of mercenary impostors (as science is always encumbered), parasites, whose animus was shamefully unlike the purity of true esoteric psychologists. These men devoted their lives to experimentation for selfish advancement. They constructed alchemical outfits, and carried on a ceaseless inquiry into the nature of solvents, and studied their influences on earthly bodies, their ultimate object being the discovery of the

Philosopher’s Stone, and the alkahest which Boerhaave asserts was never discovered. Their records were often a verbose melange, purposely so written, no doubt, to cover their tracks, and to make themselves conspicuous. Other Hermetic believers occupied a more elevated position, and connected the intellectual with the material, hoping to gain by their philosophy and science not only gold and silver, which were secondary considerations, but the highest literary achievement, the Magnum Opus. Others still sought to draw from Astrology and Magic the secrets that would lead them to their ambitious goal. Thus there were degrees of fineness in a fraternity, which the science of to-day must recognize and admit.

Boerhaave, the illustrious, respected Geber, of the alchemistic school, and none need feel compromised in admiring the talented alchemists who, like Geber, wrought in the twilight of morn for the coming world’s good. We are now enjoying a fragment of the ultimate results of their genius and industry in the materialistic outcomes of present-day chemistry, to be followed by others more valuable; and at last, when mankind is ripe in the wisdom faculty, by spiritual contentment in the complacent furtherings beyond. Allow me briefly to refer to a few men of the alchemistic type whose records may be considered with advantage.

Rhasis, a conspicuous alchemist, born in 850, first mentioned orpiment, borax, compounds of iron, copper, arsenic, and other similar substances. It is said, too, that he discovered the art of making brandy. About a century later, Alfarabe (killed in

950), a great alchemist, astonished the King of Syria with his profound learning, and excited the admiration of the wise men of the East by his varied accomplishments. Later, Albertus Magnus

(born 1205), noted for his talent and skill, believed firmly in the doctrine of transmutation. His beloved pupil, Thomas Aquinas, gave us the word amalgam, and it still serves us.