The Theory and Practice of Alchemy-f

But as the seed is within all these things, a diamond may be grown out of any other substance in the universe. In some substances, however, it is easier to perform this miracle because in them these germs have already been long fertilized and are thus more nearly prepared for the vivifying process of the art . Likewise, to teach some men wisdom is easier than to teach others, for some already have a foundation upon which to work, while in others the thinking faculties are entirely dormant. Alchemy, therefore, should be regarded as the art of increasing and bringing into perfect flower with the greatest possible expedition. Nature may accomplish her desired end or, because of the destructiveness exercised by one element over another, she may not; but with the aid of the true art , Nature always accomplishes her end, for this art is not subject either to the wastings of time or to the vandalism of elemental reactions. In his History of Chemistry , James Campbell Brown, late professor of chemistry in the University of Liverpool, sums up the ends which alchemists sought to achieve, in the following paragraphs: "This, therefore, was the general aim of the alchemists--to carry out in the laboratory, as far as possible, the processes which Nature carried out in the interior of the earth. Seven leading problems occupied their attention:-- "1. The preparation of a compound named elixir, magisterium medicine, or philosopher's stone, which possessed the property of transmuting the baser metals into gold and silver, and of performing many other marvelous operations. * * * "2. The creation of homunculi , or living. beings, of which many wonderful but incredible tales are told. "3. The preparation of the alcahest or universal solvent, which dissolved every substance which was immersed in it. * * * "4. Palingenesis, or the restoration of a plant from its ashes. Had they succeeded in this, they would have hoped to be able to raise the dead. [Professor Brown takes a great deal for granted.] "5. The preparation of spiritus mundi , a mystic substance possessing many powers, the principal of which was its capacity of dissolving gold. "6. The extraction of the quintessence or active principle of all substances. "7. The preparation of aurum potabile, liquid gold, a sovereign remedy, because gold being itself perfect could produce perfection in the human frame." ALCHEMICAL SYMBOLISM In alchemy there are three symbolic substances: mercury, sulphur, and salt. To these was added a fourth mysterious life principle called Azoth . Concerning the first three, Herr von Welling has written: "There are three basic chemical substances which are called by the philosophers salt, sulphur, and mercury, but which are not to be confounded in any way with the crude salt, sulphur, and mercury taken from the earth or secured from the apothecary. Salt, sulphur, and mercury each has a triune nature, for each of these substances contains, in reality, also the other two substances, according to the secret arcanum of the wise. The body of salt is, therefore, threefold, namely salt, sulphur, and mercury; but in the body of salt one of the three (salt) predominates. Mercury is likewise composed of salt, sulphur, and mercury with the latter element predominating. Sulphur, similarly, is actually salt, sulphur, and mercury, with sulphur predominating. These nine divisions--3 times 3, plus Azoth (the mysterious universal life force), equals 10, the sacred decad of Pythagoras. Concerning the nature of Azoth there is much controversy. Some view it as the invisible, eternal fire; others as electricity; still others as magnetism. Transcendentalism refer to it as the astral light.