pher's stone, and the elixir of life. Hermetic philosophy names it Azoth, the soul of the world, the celestial virgin, the great Magnes, etc., etc. Physical science knows it as "heat, light, electricity, and magnetism;" but ignoring its spiritual properties and the occult potency contained in ether, rejects everything it ignores. It explains and depicts the crys talline forms of the snow-flakes, their modifications of an hexagonal prism which shoot out an infinity of delicate needles. It has studied them so perfectly that it has even calculated, with the most wondrous mathe matical precision, that all these needles diverge from each other at an angle of 60°. Can it tell us as well the cause of this "endless variety of the most exquisite forms," * each of which is a most perfect geometrical figure in itself? These frozen, starlike and flower-like blossoms, may be, for all materialistic science knows, a shower of messages snowed by spiritual hands from the worlds above for spiritual eyes below to read. The philosophical cross, the two lines running in opposite directions, the horizontal and the perpendicular, the height and breadth, which the geometrizing Deity divides at the intersecting point, and which forms the magical as well as the scientific quaternary, when it is inscribed within the perfect square, is the basis of the occultist. Within its mystical precinct lies the master-key which opens the door of every science, physical as well as spiritual. It symbolizes our human existence, for the circle of life cir cumscribes the four points of the cross, which represent in succession birth, life, death, and IMMORTALITY. Everything in this world is a trinity completed by the quaternary, † and every element is divisible on this same principle. Physiology can divide man ad infinitum, as physical science has divided the four primal and principal elements in several dozens of others; she will not succeed in changing either. Birth, life, and death will ever be a trinity completed only at the cyclic end. Even were science to change the longed-for immortality into annihilation, it still will ever be a quaternary; for God "geometrizes!" Therefore, perhaps alchemy will one day be allowed to talk of her salt, mercury, sulphur, and azoth, her symbols and mirific letters, and repeat, with the exponent of the Synthesis of Organic Compounds, that “it must be remembered that the grouping is no play of fancy, and that a good reason can be given for the position of every letter." Dr. Peisse, of Paris, wrote in 1863, the following: "One word, a propos, of alchemy. What must we think of the Her * Prof. Ed. L. Youmans: "Descriptive Chemistry." + In ancient nations the Deity was a trine supplemented by a goddess—the arba-Ik or fourfold God. Josiah Cooke: "The New Chemistry." COUNT CAGLIOSTRO'S ALCHEMICAL DIAMONDS. 509 metic art? Is it lawful to believe that we can transmute metals, make gold? Well, positive men, esprits forts of the nineteenth century, know that Mr. Figuier, doctor of science and medicine, chemical analyst in the School of Pharmacy, of Paris, does not wish to express himself upon the subject. He doubts, he hesitates. He knows several alchemists (for there are such) who, basing themselves upon modern chemical discoveries, and especially on the singular circumstance of the equivalents demonstrated by M. Dumas, pretend that metals are not simple bodies, true elements in the absolute sense, and that in consequence they may be produced by the process of decomposition. . . . This encourages mr to take a step further, and candidly avow that I would be only moderately surprised to see some one make gold. I have only one reason to give, but sufficient it seems; which is, that gold has not always existed; it has been made by some chemical travail or other in the bosom of the fused matter of our globe;* perhaps some of it may be even now in process of formation. The pretended simple bodies of our chemistry are very probably secondary products, in the formation of the terrestrial mass. It has been proved so with water, one of the most respectable elements of ancient physics. To-day, we create water. Why should we not make gold? An eminent experimentalist, Mr. Desprez, has made the diamond. True, this diamond is only a scientific diamond, a philosophical diamond, which would be worth nothing; but, no matter, my position holds good. Besides, we are not left to simple conjectures. There is a man living, who, in a paper addressed to the scientific bodies, in 1853, has underscored these words-I have discovered the method of producing artificial gold, I have made gold. This adept is Mr. Theodore Tiffereau, ex-preparator of chemistry in the Ecole Professionelle et Superieure of Nantes." Cardinal de Rohan, the famous victim of the diamond necklace conspiracy, testified that he had seen the Count Cagliostro make both gold and diamonds. We presume that those who agree with Professor T. Sterry Hunt, F.R.S., will have no patience with the theory of Dr. Peisse, for they believe that all of our metalliferous deposits are due to the action of organic life. And so, until they do come to some composition of their differences, so as to let us know for a certainty the nature of gold, and whether it is the product of interior volcanic alchemy or surface segregation and filtration; we will leave them to settle their quarrel between themselves, and give credit meanwhile to the old philosophers. * Prof. Sterry Hunt's theory of metalliferous deposits contradicts this; but is it right? Peisse: "La Medecine et les Medecins," vol. i., pp. 59, 283. Professor Balfour Stewart, whom no one would think of classing among illiberal minds; who, with far more fairness and more frequently than any of his colleagues admits the failings of modern science, shows himself, nevertheless, as biassed as other scientists on this question. Perpetual light being only another name for perpetual motion, he tells us, and the latter being impossible because we have no means of equilibrating the waste of combustible material, a Hermetic light is, therefore, an impossibility.* Noting the fact that a "perpetual light was supposed to result from magical powers," and remarking further that such a light is "certainly not of this earth, where light and all other forms of superior energy are essentially evanescent," this gentleman argues as though the Hermetic philosophers had always claimed that the flame under discussion was an ordinary earthly flame, resulting from the combustion of luminiferous material. In this the philosophers have been constantly misunderstood and misrepresented. How many great minds-unbelievers from the start-after having studied the "secret doctrine," have changed their opinions and found out how mistaken they were. And how contradictory it seems to find one moment Balfour Stewart quoting some philosophical morals of Bacon-whom he terms the father of experimental science—and saying " surely we ought to learn a lesson from these remarks . . . and be very cautious before we dismiss any branch of knowledge or train of thought as essentially unprofitable,” and then dismissing the next moment, as utterly impossible, the claims of the alchemists! He shows Aristotle as "entertaining the idea that light is not any body, or the emanation of any body, and that therefore light is an energy or act ;" and yet, although the ancients were the first to show, through Demokritus, to John Dalton the doctrine of atoms, and through Pythagoras and even the oldest of the Chaldean oracles, that of ether as a universal agent, their ideas, says Stewart, "were not prolific." He admits that they "possessed great genius and intellectual power," but adds that "they were deficient in physical conceptions, and, in consequence, their ideas were not prolific." t The whole of the present work is a protest against such a loose way of judging the ancients. To be thoroughly competent to criticise their ideas, and assure one's self whether their ideas were distinct and “appropriate to the facts," one must have sifted these ideas to the very bottom. It is idle to repeat that which we have frequently said, and that which every scholar ought to know; namely, that the quintessence of their knowledge was in the hands of the priests, who never wrote them, and in those of the "initiates" who, like Plato, did not dare write them. "The Conservation of Energy." + Ibid., p. 136. HERMETIC GOLD THE OUTFLOW OF SUNBEAMS. 511 Therefore, those few speculations on the material and spiritual universes which they did put in writing, could not enable posterity to judge thein rightly, even had not the early Christian Vandals, the later crusaders, and the fanatics of the middle ages destroyed three parts of tha: which remained of the Alexandrian library and its later schools. Professor Draper shows that the Cardinal Ximenes alone "delivered to the flames in the squares of Granada, 80,000 Arabic manuscripts, many of them translations of classical authors." In the Vatican libraries, whole passages in the most rare and precious treatises of the ancients were found erased and blotted out, for the sake of interlining them with absurd psalmodies! Who then, of those who turn away from the "secret doctrine" as being "unphilosophical" and, therefore, unworthy of a scientific thought, has a right to say that he studied the ancients; that he is aware of all that they knew, and knowing now far more, knows also that they knew little, if anything. This "secret doctrine" contains the alpha and the omega of universal science; therein lies the corner and the keystone of all the ancient and modern knowledge; and alone in this "unphilosophical" doctrine remains buried the absolute in the philosophy of the dark problems of life and death. "The great energies of Nature are known to us only by their effects," said Paley. Paraphrasing the sentence, we will say that the great achievements of the days of old are known to posterity only by their effects. If one takes a book on alchemy, and sees in it the speculations on gold and light by the brothers of the Rosie Cross, he will find himself certainly startled, for the simple reason that he will not understand them at all. "The Hermetic gold," he may read, "is the outflow of the sunbeam, or of light suffused invisibly and magically into the body of the world. Light is sublimated gold, rescued magically by invisible stellar attraction, out of material depths. Gold is thus the deposit of light, which of itself generates. Light in the celestial world is subtile, vaporous, magically exalted gold, or 'spirit of flame! Gold draws inferior natures in the metals, and intensifying and multiplying, converts into itself." * Nevertheless, facts are facts; and, as Billot says of spiritualism, we will remark of occultism generally and of alchemy in particular-it is not a matter of opinion but of facts, men of science call an inextinguishable lamp an impossibility, but nevertheless persons in our own age as well as in the days of ignorance and superstition have found them burning bright in old vaults shut up for centuries; and other persons there are who * Extracts from Robertus di Fluctibus in "The Rosic icians," possess the secret of keeping such fires for several ages. Men of science say that ancient and modern spiritualism, magic, and mesmerism, are charlatanry or delusion; but there are 800 millions on the face of the globe, of perfectly sane men and women, who believe in all these. Whom are we to credit? "Demokritus," says Lucian,* " believed in no (miracles) . . . he applied himself to discover the method by which the theurgists could produce them; in a word, his philosophy brought him to the conclusion that magic was entirely confined to the application and the imitation of the laws and the works of nature." Now, the opinion of the "laughing philosopher" is of the greatest importance to us, since the Magi left by Xerxes, at Abdera, were his instructors, and he had studied magic, moreover, for a considerably long time with the Egyptian priests. † For nearly ninety years of the one hundred and nine of his life, this great philosopher had made experiments, and noted them down in a book, which, according to Petronius, ‡ treated of nature-facts that he had verified himself. And we find him not only disbelieving in and utterly rejecting miracles, but asserting that every one of those that were authenticated by eye-witnesses, had, and could have taken place; for all, even the most incredible, was produced according to the "hidden laws of nature." § "The day will never come, when any one of the propositions of Euclid will be denied," || says Professor Draper, exalting the Aristoteleans at the expense of the Pythagoreans and Platonists. Shall we, in such a case, disbelieve a number of well-informed authorities (Lemprière among others), who assert that the fifteen books of the Elements are not to be wholly attributed to Euclid; and that many of the most valuable truths and demonstrations contained in them owe their existence to Pythagoras, Thales, and Eudoxus? That Euclid, notwithstanding his genius, was the first who reduced them to order, and only interwove theories of his own to render the whole a complete and connected system of geometry? And if these authorities are right, then it is again to that central sun of metaphysical science-Pythagoras and his school, that the moderns are indebted directly for such men as Eratosthenes, the worldfamous geometer and cosmographer, Archimedes, and even Ptolemy, notwithstanding his obstinate errors. Were it not for the exact science of such men, and for fragments of their works that they left us to base Galilean speculations upon, the great priests of the nineteenth century "Philopseud." Diog. Laert, in "Demokrit. Vit e." "Conflict between Religion and Science.' |