"Monosceros is Greek, it means _one horn_ in French: A beast of such a description signifies Jesus Christ; One G.o.d he is and shall be, and was and will continue so; He placed himself in the virgin, and took flesh for man's sake, And for virginity to show chast.i.ty; To a virgin he APPEARED and a virgin conceived him, A virgin she is, and will be, and will remain always.

Now hear briefly the signification.

"This animal in truth signifies G.o.d; Know that the virgin signifies St Mary; By her breast we understand similarly Holy Church; And then by the kiss it ought to signify, That a man when he sleeps is in semblance of death; G.o.d slept as man, who suffered death on the cross, And his destruction was our redemption, And his labour our repose, Thus G.o.d deceived the Devil by a proper semblance; Soul and body were one, so was G.o.d and man, And this is the signification of an animal of that description."(1)

(1) _Popular Treatises on Science written during the Middle Ages in Anglo-Saxon, Anglo-Norman, and English_, ed. by THOMAS WRIGHT (Historical Society of Science, 1841), pp. 81-82.

This being the current belief concerning the symbolism of the unicorn in the Middle Ages, it is not surprising to find this animal utilised in church architecture; for an example see fig. 35.

The belief in the existence of these fabulous beasts may very probably have been due to the materialising of what were originally nothing more than mere arbitrary symbols, as I have already suggested of the phoenix.(1) Thus the account of the mantichora may, as BOSTOCK has suggested, very well be a description of certain hieroglyphic figures, examples of which are still to be found in the ruins of a.s.syrian and Persian cities. This explanation seems, on the whole, more likely than the alternative hypothesis that such beliefs were due to mal-observation; though that, no doubt, helped in their formation.

(1) "Superst.i.tions concerning Birds."

It may be questioned, however, whether the architects and preachers of the Middle Ages altogether believed in the strange fables of the Bestiaries. As Mr COLLINS says in reply to this question: "Probably they were credulous enough. But, on the whole, we may say that the truth of the story was just what they did not trouble about, any more than some clergymen are particular about the absolute truth of the stories they tell children from the pulpit. The application, the lesson, is the thing!" With their desire to interpret Nature spiritually, we ought, I think, to sympathise. But there was one truth they had yet to learn, namely, that in order to interpret Nature spiritually, it is necessary first to understand her aright in her literal sense.

IX. THE QUEST OF THE PHILOSOPHER'S STONE

THE need of unity is a primary need of human thought. Behind the varied multiplicity of the world of phenomena, primitive man, as I have indicated on a preceding excursion, begins to seek, more or less consciously, for that Unity which alone is Real. And this statement not only applies to the first dim gropings of the primitive human mind, but sums up almost the whole of science and philosophy; for almost all science and philosophy is explicitly or implicitly a search for unity, for one law or one love, one matter or one spirit. That which is the aim of the search may, indeed, be expressed under widely different terms, but it is always conceived to be the unity in which all multiplicity is resolved, whether it be thought of as one final law of necessity, which all things obey, and of which all the various other "laws of nature" are so many special and limited applications; or as one final love for which all things are created, and to which all things aspire; as one matter of which all bodies are but varying forms; or as one spirit, which is the life of all things, and of which all things are so many manifestations.

Every scientist and philosopher is a merchant seeking for goodly pearls, willing to sell every pearl that he has, if he may secure the One Pearl beyond price, because he knows that in that One Pearl all others are included.

This search for unity in multiplicity, however, is not confined to the acknowledged scientist and philosopher. More or less unconsciously everyone is engaged in this quest. Harmony and unity are the very fundamental laws of the human mind itself, and, in a sense, all mental activity is the endeavour to bring about a state of harmony and unity in the mind. No two ideas that are contradictory of one another, and are perceived to be of this nature, can permanently exist in any sane man's mind. It is true that many people try to keep certain portions of their mental life in water-tight compartments; thus some try to keep their religious convictions and their business ideas, or their religious faith and their scientific knowledge, separate from another one--and, it seems, often succeed remarkably well in so doing. But, ultimately, the arbitrary mental walls they have erected will break down by the force of their own ideas. Contradictory ideas from different compartments will then present themselves to consciousness at the same moment of time, and the result of the perception of their contradictory nature will be mental anguish and turmoil, persisting until one set of ideas is conquered and overcome by the other, and harmony and unity are restored.

It is true of all of us, then, that we seek for Unity--unity in mind and life. Some seek it in science and a life of knowledge; some seek it in religion and a life of faith; some seek it in human love and find it in the life of service to their fellows; some seek it in pleasure and the gratification of the senses' demands; some seek it in the harmonious development of all the facets of their being. Many the methods, right and wrong; many the terms under which the One is conceived, true and false--in a sense, to use the phraseology of a bygone system of philosophy, we are all, consciously or unconsciously, following paths that lead thither or paths that lead away, seekers in the quest of the Philosopher's Stone.

Let us, in these excursions in the byways of thought, consider for a while the form that the quest of fundamental unity took in the hands of those curious mediaeval philosophers, half mystics, half experimentalists in natural things--that are known by the name of "alchemists."

The common opinion concerning alchemy is that it was a pseudo-science or pseudo-art flourishing during the Dark Ages, and having for its aim the conversion of common metals into silver and gold by means of a most marvellous and wholly fabulous agent called the Philosopher's Stone, that its devotees were half knaves, half fools, whose views concerning Nature were entirely erroneous, and whose objects were entirely mercenary. This opinion is not absolutely dest.i.tute of truth; as a science alchemy involved many fantastic errors; and in the course of its history it certainly proved attractive to both knaves and fools. But if this opinion involves some element of truth, it involves a far greater proportion of error. Amongst the alchemists are numbered some of the greatest intellects of the Middle Ages--ROGER BACON (_c_. 1214-1294), for example, who might almost be called the father of experimental science. And whether or not the desire for material wealth was a secondary object, the true aim of the genuine alchemist was a much n.o.bler one than this as one of them exclaims with true scientific fervour: "Would to G.o.d... 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 for its scientific teaching."(1) Moreover, recent developments in physical and chemical science seem to indicate that the alchemists were not so utterly wrong in their concept of Nature as has formerly been supposed--that, whilst they certainly erred in both their methods and their interpretations of individual phenomena, they did intuitively grasp certain fundamental facts concerning the universe ofthe very greatest importance.

(1) EIRENAEUS PHILALETHES: _An Open Entrance to the Closed Palace of the King_. (See _The Hermetic Museum, Restored and Enlarged_, ed. by A. E.

WAITE, 1893, vol. ii. p. 178.)

Suppose, however, that the theories of the alchemists are entirely erroneous from beginning to end, and are nowhere relieved by the merest glimmer of truth. Still they were believed to be true, and this belief had an important influence upon human thought. Many men of science have, I am afraid, been too p.r.o.ne to regard the mystical views of the alchemists as unintelligible; but, whatever their theories may be to us, these theories were certainly very real to them: it is preposterous to maintain that the writings of the alchemists are without meaning, even though their views are altogether false. And the more false their views are believed to be, the more necessary does it become to explain why they should have gained such universal credit. Here we have problems into which scientific inquiry is not only legitimate, but, I think, very desirable,--apart altogether from the question of the truth or falsity of alchemy as a science, or its utility as an art. What exactly was the system of beliefs grouped under the term "alchemy," and what was its aim? Why were the beliefs held? What was their precise influence upon human thought and culture?

It was in order to elucidate problems of this sort, as well as to determine what elements of truth, if any, there are in the theories of the alchemists, that The Alchemical Society was founded in 1912, mainly through my own efforts and those of my confreres, and for the first time something like justice was being done to the memory of the alchemists when the Society's activities were stayed by that greatest calamity of history, the European War.

Some students of the writings of the alchemists have advanced a very curious and interesting theory as to the aims of the alchemists, which may be termed "the transcendental theory". According to this theory, the alchemists were concerned only with the mystical processes affecting the soul of man, and their chemical references are only to be understood symbolically. In my opinion, however, this view of the subject is rendered untenable by the lives of the alchemists themselves; for, as Mr WAITE has very fully pointed out in his _Lives of Alchemystical Philosophers_ (1888), the lives of the alchemists show them to have been mainly concerned with chemical and physical processes; and, indeed, to their labours we owe many valuable discoveries of a chemical nature. But the fact that such a theory should ever have been formulated, and should not be altogether lacking in consistency, may serve to direct our attention to the close connection between alchemy and mysticism.

If we wish to understand the origin and aims of alchemy we must endeavour to recreate the atmosphere of the Middle Ages, and to look at the subject from the point of view of the alchemists themselves. Now, this atmosphere was, as I have indicated in a previous essay, surcharged with mystical theology and mystical philosophy. Alchemy, so to speak, was generated and throve in a dim religious light. We cannot open a book by any one of the better sort of alchemists without noticing how closely their theology and their chemistry are interwoven, and what a remarkably religious view they take of their subject. Thus one alchemist writes: "In the first place, let every devout and G.o.d-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 G.o.d, 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 heart, lift it up to Him alone, and ask of Him this gift in true, earnest and undoubting prayer. He alone can give and bestow it."(1) Whilst another alchemist declares: "I am firmly persuaded that any unbeliever who got truly to know this Art, would straightway confess the truth of our Blessed Religion, and believe in the Trinity and in our Lord JESUS CHRIST."(2)

(1) _The Sophic Hydrolith; or, Water Stone of the Wise_. (See _The Hermetic Museum_, vol. i. pp. 74 and 75.)

(2) PETER BONUS: _The New Pearl of Great Price_ (trans. by A. E. WAITE, 1894), p. 275.

Now, what I suggest is that the alchemists constructed their chemical theories for the main part by means of _a priori_ reasoning, and that the premises from which they started were (i.) the truth of mystical theology, especially the doctrine of the soul's regeneration, and (ii.) the truth of mystical philosophy, which a.s.serts that the objects of Nature are symbols of spiritual verities. There is, I think, abundant evidence to show that alchemy was a more or less deliberate attempt to apply, according to the principles of a.n.a.logy, the doctrines of religious mysticism to chemical and physical phenomena. Some of this evidence I shall attempt to put forward in this essay.

In the first place, however, I propose to say a few words more in description of the theological and philosophical doctrines which so greatly influenced the alchemists, and which, I believe, they borrowed for their attempted explanations of chemical and physical phenomena.

This system of doctrine I have termed "mysticism"--a word which is unfortunately equivocal, and has been used to denote various systems of religious and philosophical thought, from the n.o.blest to the most degraded. I have, therefore, further to define my usage of the term.

By mystical theology I mean that system of religious thought which emphasises the unity between Creator and creature, though not necessarily to the extent of becoming pantheistic. Man, mystical theology a.s.serts, has sprung from G.o.d, but has fallen away from Him through self-love. Within man, however, is the seed of divine grace, whereby, if he will follow the narrow road of self-renunciation, he may be regenerated, born anew, becoming transformed into the likeness of G.o.d and ultimately indissolubly united to G.o.d in love. G.o.d is at once the Creator and the Restorer of man's soul, He is the Origin as well as the End of all existence; and He is also the Way to that End. In Christian mysticism, CHRIST is the Pattern, towards which the mystic strives; CHRIST also is the means towards the attainment of this end.

By mystical philosophy I mean that system of philosophical thought which emphasises the unity of the Cosmos, a.s.serting that G.o.d and the spiritual may be perceived immanent in the things of this world, because all things natural are symbols and emblems of spiritual verities. As one of the _Golden Verses_ attributed to PYTHAGORAS, which I have quoted in a previous essay, puts it: "The Nature of this Universe is in all things alike"; commenting upon which, HIEROCLES, writing in the fifth or sixth century, remarks that "Nature, in forming this Universe after the Divine Measure and Proportion, made it in all things conformable and like to itself, a.n.a.logically in different manners. Of all the different species, diffused throughout the whole, it made, as it were, an Image of the Divine Beauty, imparting variously to the copy the perfections of the Original."(1) We have, however, already encountered so many instances of this belief, that no more need be said here concerning it.

(1) _Commentary of_ HIEROCLES _on the Golden Verses of_ PYTHAGORAS (trans. by N. ROWE, 1906), pp. 101 and 102.

In fine, as Dean INGE well says: "Religious Mysticism may be defined as the attempt to realise the presence of the living G.o.d in the soul and in nature, or, more generally, as _the attempt to realise, in thought and feeling, the immanence of the temporal in the eternal, and of the eternal in the temporal_."(2)

(2) WILLIAM RALPH INGE, M.A.: _Christian Mysticism_ (the Bampton Lectures, 1899), p. 5.

Now, doctrines such as these were not only very prevalent during the Middle Ages, when alchemy so greatly flourished, but are of great antiquity, and were undoubtedly believed in by the learned cla.s.s in Egypt and elsewhere in the East in those remote days when, as some think, alchemy originated, though the evidence, as will, I hope, become plain as we proceed, points to a later and post-Christian origin for the central theorem of alchemy. So far as we can judge from their writings, the more important alchemists were convinced of the truth of these doctrines, and it was with such beliefs in mind that they commenced their investigations of physical and chemical phenomena. Indeed, if we may judge by the esteem in which the Hermetic maxim, "What is above is as that which is below, what is below is as that which is above, to accomplish the miracles of the One Thing," was held by every alchemist, we are justified in a.s.serting that the mystical theory of the spiritual significance of Nature--a theory with which, as we have seen, is closely connected the Neoplatonic and Kabalistic doctrine that all things emanate in series from the Divine Source of all Being--was at the very heart of alchemy. As writes one alchemist: "... the Sages have been taught of G.o.d 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 G.o.d has created it in imitation of the spiritual and invisible universe, in order that men might be the better enabled to comprehend His heavenly teaching, and the wonders of His absolute and ineffable power and wisdom. Thus the sage sees heaven reflected in Nature as in a mirror; and he pursues this Art, not for the sake of gold or silver, but for the love of the knowledge which it reveals; he jealously conceals it from the sinner and the scornful, lest the mysteries of heaven should be laid bare to the vulgar gaze."(1)

(1) MICHAEL SENDIVOGIUS (?): _The New Chemical Light, Pt. II., Concerning Sulphur_. (See _The Hermetic Museum_, vol. ii. p. 138.)

The alchemists, I hold, convinced of the truth of this view of Nature, _i.e_. that principles true of one plane of being are true also of all other planes, adopted a.n.a.logy as their guide in dealing with the facts of chemistry and physics known to them. They endeavoured to explain these facts by an application to them of the principles of mystical theology, their chief aim being to prove the truth of these principles as applied to the facts of the natural realm, and by studying natural phenomena to become instructed in spiritual truth. They did not proceed by the sure, but slow, method of modern science, _i.e_. the method of induction, which questions experience at every step in the construction of a theory; but they boldly allowed their imaginations to leap ahead and to formulate a complete theory of the Cosmos on the strength of but few facts. This led them into many fantastic errors, but I would not venture to deny them an intuitive perception of certain fundamental truths concerning the const.i.tution of the Cosmos, even if they distorted these truths and dressed them in a fantastic garb.

Now, as I hope to make plain in the course of this excursion, the alchemists regarded the discovery of the Philosopher's Stone and the trans.m.u.tation of "base" metals into gold as the consummation of the proof of the doctrines of mystical theology as applied to chemical phenomena, and it was as such that they so ardently sought to achieve the _magnum opus_, as this trans.m.u.tation was called. Of course, it would be useless to deny that many, accepting the truth of the great alchemical theorem, sought for the Philosopher's Stone because of what was claimed for it in the way of material benefits. But, as I have already indicated, with the n.o.bler alchemists this was not the case, and the desire for wealth, if present at all, was merely a secondary object.

The idea expressed in DALTON'S atomic hypothesis (1802), and universally held during the nineteenth century, that the material world is made up of a certain limited number of elements unalterable in quant.i.ty, subject in themselves to no change or development, and inconvertible one into another, is quite alien to the views of the alchemists. The alchemists conceived the universe to be a unity; they believed that all material bodies had been developed from one seed; their elements are merely different forms of one matter and, therefore, convertible one into another. They were thoroughgoing evolutionists with regard to the things of the material world, and their theory concerning the evolution of the metals was, I believe, the direct outcome of a metallurgical application of the mystical doctrine of the soul's development and regeneration. The metals, they taught, all spring from the same seed in Nature's womb, but are not all equally matured and perfect; for, as they say, although Nature always intends to produce only gold, various impurities impede the process. In the metals the alchemists saw symbols of man in the various stages of his spiritual development. Gold, the most beautiful as well as the most untarnishable metal, keeping its beauty permanently, unaffected by sulphur, most acids, and fire--indeed, purified by such treatment,--gold, to the alchemist, was the symbol of regenerate man, and therefore he called it "a n.o.ble metal". Silver was also termed "n.o.ble"; but it was regarded as less mature than gold, for, although it is undoubtedly beautiful and withstands the action of fire, it is corroded by nitric acid and is blackened by sulphur; it was, therefore, considered to be a.n.a.logous to the regenerate man at a lower stage of his development. Possibly we shall not be far wrong in using SWEDENBORG'S terms, "celestial" to describe the man of gold, "spiritual" to designate him of silver. Lead, on the other hand, the alchemists regarded as a very immature and impure metal: heavy and dull, corroded by sulphur and nitric acid, and converted into a calx by the action of fire,--lead, to the alchemists, was a symbol of man in a sinful and unregenerate condition.

The alchemists a.s.sumed the existence of three principles in the metals, their obvious reason for so doing being the mystical threefold division of man into body, soul (_i.e_. affections and will), and spirit (_i.e_. intelligence), though the principle corresponding to body was a comparatively late introduction in alchemical philosophy. This latter fact, however, is no argument against my thesis; because, of course, I do not maintain that the alchemists started out with their chemical philosophy ready made, but gradually worked it out, by incorporating in it further doctrines drawn from mystical theology. The three principles just referred to were called "mercury," "sulphur," and "salt"; and they must be distinguished from the common bodies so designated (though the alchemists themselves seem often guilty of confusing them). "Mercury"

is the metallic principle _par excellence_, conferring on metals their brightness and fusibility, and corresponding to the spirit or intelligence in man.(1) "Sulphur," the principle of combustion and colour, is the a.n.a.logue of the soul. Many alchemists postulated two sulphurs in the metals, an inward and an outward.(1b) The outward sulphur was thought to be the chief cause of metallic impurity, and the reason why all (known) metals, save gold and silver, were acted on by fire. The inward sulphur, on the other hand, was regarded as essential to the development of the metals: pure mercury, we are told, matured by a pure inward sulphur yields pure gold. Here again it is evident that the alchemists borrowed their theories from mystical theology; for, clearly, inward sulphur is nothing else than the equivalent to love of G.o.d; outward sulphur to love of self. Intelligence (mercury) matured by love to G.o.d (inward sulphur) exactly expresses the spiritual state of the regenerate man according to mystical theology. There is no reason, other than their belief in a.n.a.logy, why the alchemists should have held such views concerning the metals. "Salt," the principle of solidity and resistance to fire, corresponding to the body in man, plays a comparatively unimportant part in alchemical theory, as does its prototype in mystical theology.

(1) The identification of the G.o.d MERCURY with THOTH, the Egyptian G.o.d of learning, is worth noticing in this connection.

(1b) Pseudo-GEBER, whose writings were highly esteemed, for instance.

See R. RUSSEL'S translation of his works (1678), p. 160.

Now, as I have pointed out already, the central theorem of mystical theology is, in Christian terminology, that of the regeneration of the soul by the Spirit of CHRIST. The corresponding process in alchemy is that of the trans.m.u.tation of the "base" metals into silver and gold by the agency of the Philosopher's Stone. Merely to remove the evil sulphur of the "base" metals, thought the alchemists, though necessary, is not sufficient to trans.m.u.te them into "n.o.ble" metals; a maturing process is essential, similar to that which they supposed was effected in Nature's womb. Mystical theology teaches that the powers and life of the soul are not inherent in it, but are given by the free grace of G.o.d. Neither, according to the alchemists, are the powers and life of nature in herself, but in that immanent spirit, the Soul of the World, that animates her. As writes the famous alchemist who adopted the pleasing pseudonym of "BASIL VALENTINE" (_c_. 1600), "the power of growth... is imparted not by the earth, but by the life-giving spirit that is in it. If the earth were deserted by this spirit, it would be dead, and no longer able to afford nourishment to anything. For its sulphur or richness would lack the quickening spirit without which there can be neither life nor growth."(1a) To perfect the metals, therefore, the alchemists argued, from a.n.a.logy with mystical theology, which teaches that men can be regenerated only by the power of CHRIST within the soul, that it is necessary to subject them to the action of this world-spirit, this one essence underlying all the varied powers of nature, this One Thing from which "all things were produced... by adaption, and which is the cause of all perfection throughout the whole world."(2a) "This,"

writes one alchemist, "is the Spirit of Truth, which the world cannot comprehend without the interposition of the Holy Ghost, or without the instruction of those who know it. The same is of a mysterious nature, wondrous strength, boundless power.... By Avicenna this Spirit is named the Soul of the World. For, as the Soul moves all the limbs of the Body, so also does this Spirit move all bodies. And as the Soul is in all the limbs of the Body, so also is this Spirit in all elementary created things. It is sought by many and found by few. It is beheld from afar and found near; for it exists in every thing, in every place, and at all times. It has the powers of all creatures; its action is found in all elements, and the qualities of all things are therein, even in the highest perfection... it heals all dead and living bodies without other medicine... converts all metallic bodies into gold, and there is nothing like unto it under Heaven."(1b) It was this Spirit, concentrated in all its potency in a suitable material form, which the alchemists sought under the name of "the Philosopher's Stone". Now, mystical theology teaches that the Spirit of CHRIST, by which alone the soul of man can be tinctured and trans.m.u.ted into the likeness of G.o.d, is Goodness itself; consequently, the alchemists argued that the Philosopher's Stone must be, so to speak, Gold itself, or the very essence of Gold: it was to them, as CHRIST is of the soul's perfection, at once the pattern and the means of metallic perfection. "The Philosopher's Stone," declares "EIRENAEUS PHILALETHES" (_nat. c_. 1623), "is a certain heavenly, spiritual, penetrative, and fixed substance, which brings all metals to the perfection of gold or silver (according to the quality of the Medicine), and that by natural methods, which yet in their effects transcend Nature.... Know, then, that it is called a stone, not because it is like a stone, but only because, by virtue of its fixed nature, it resists the action of fire as successfully as any stone. In species it is gold, more pure than the purest; it is fixed and incombustible like a stone (_i.e_. it contains no outward sulphur, but only inward, fixed sulphur), but its appearance is that of a very fine powder, impalpable to the touch, sweet to the taste, fragrant to the smell, in potency a most penetrative spirit, apparently dry and yet unctuous, and easily capable of tingeing a plate of metal.... If we say that its nature is spiritual, it would be no more than the truth; if we described it as corporeal the expression would be equally correct; for it is subtle, penetrative, glorified, spiritual gold. It is the n.o.blest of all created things after the rational soul, and has virtue to repair all defects both in animal and metallic bodies, by restoring them to the most exact and perfect temper; wherefore is it a spirit or 'quintessence.'"(1c)

(1a) BASIL VALENTINE: _The Twelve Keys_. (See _The Hermetic Museum_, vol. i. pp. 333 and 334.)