"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 Bœhaave 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.
Bœrhaave, 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. Contemporaneously with these lived Roger Bacon (born 1214), who was a man of most extraordinary ability. There has never been a greater English intellect (not excepting his illustrious namesake, Lord Bacon), and his penetrating mind delved deeper into nature's laws than that of any successor. He told us of facts concerning the sciences, that scientific men can not fully comprehend to-day; he told us of other things that lie beyond the science provings of to-day, that modern philosophers can not grasp. He was an enthusiastic believer in the Hermetic philosophy, and such were his erudition and advanced views, that his brother friars, through jealousy and superstition, had him thrown into prison—a common fate to men who in those days dared to think ahead of their age. Despite (as some would say) of his mighty reasoning power and splendid attainments, he believed the Philosopher's Stone to be a reality; he believed the secret of indefinite prolongation of life abode in alchemy; that the future could be predicted by means of a mirror which he called Almuchese, and that by alchemy an adept could produce pure gold. He asserted that by means of Aristotle's "Secret of Secrets," pure gold can be made; gold even purer and finer than what men now know as gold. In connection with other predictions he made an assertion that may with other seemingly unreasonable predictions be verified in time to come. He said: "It is equally possible to construct cars which may be set in motion with marvelous rapidity, independently of horses or other animals." He declared that the ancients had done this, and he believed the art might be revived.
Following came various enthusiasts, such as Raymond, the ephemeral (died 1315), who flared like a meteor into his brief, brilliant career; Arnold de Villanova (1240), a celebrated adept, whose books were burned by the Inquisition on account of the heresy they taught; Nicholas Flamel, of France (1350), loved by the people for his charities, the wonder of his age (our age will not admit the facts) on account of the vast fortune he amassed without visible means or income, outside of alchemical lore; Johannes de Rupecissus, a man of such remarkable daring that he even (1357) reprimanded Pope Innocent VI., for which he was promptly imprisoned; Basil Valentine (1410), the author of many works, and the man who introduced antimony (antimonaches) into medicine; Isaac of Holland who, with his son, skillfully made artificial gems that could not be distinguished from the natural; Bernard Trevison (born 1406), who spent $30,000 in the study of alchemy, out of much of which he was cheated by cruel alchemic pretenders, for even in that day there were plenty of rogues to counterfeit a good thing. Under stress of his strong alchemic convictions, Thomas Dalton placed his head on the block by order of the virtuous (?) and conservative Thomas Herbert, 'squire to King Edward; Jacob Bohme (born 1575), the sweet, pure spirit of Christian mysticism, "The Voice of Heaven," than whom none stood higher in true alchemy, was a Christian, alchemist, theosophist; Robert Boyle, a conspicuous alchemical philosopher, in 1662 published his "Defense of the Doctrine touching the Spring and Weight of the Air," and illustrated his arguments by a series of ingenious and beautiful experiments, that stand to-day so high in the estimation of scientific men, that his remarks are copied verbatim by our highest authorities, and his apparatus is the best yet devised for the purpose. Boyle's "Law" was