CHAPTER IV.

Of the Mental Requisites and Impediments incidental
to Individuals either as Masters or Students in
the Hermetic Art.

Quserunt Alchimiam falsi quoque recti,
Falsi sine numero, sed hi sunt rejecti ;
Et cupiditatibus, lieu ! tot sunt infect i,
Quod inter mille, millia, vix sunt tres electi
Istam ad scientiam.

Norton's Ordinal, Proheme.

TO those whom inclination has led thus far,
with a benevolent spirit, to the Inquiry, it
may appear no trifling object that we are in pur-
suit of, or irrational, if we may help to recover the
Ancient Experiment of Nature into her Causal
Light : nor, let us be assured, will a few short years
of study or idle handling of the Matter, be sufficient
to admit a man to the arcana of Hermetic science.
Neither does it follow (and which is more to be
regretted), that because all men have the material
and live by it, that every one is therefore fitted to
handle the same, or able to improve, promote, and
profit by it in the manner here proposed. Few,
we fear, judging by our own observation, and very
few according to the testimom7 of more experienced
observers, are endowed with a disposition natur-
ally adapted towards this peculiar research ; for
that it is peculiar and distinct from every other
branch of philosophy, may, without a more
lengthening demonstration, have become apparent.
To save fruitless labour, therefore, and deter the
idle, it may be well to learn at once, before we enter
on the routine of Practice, what the impediments
are, and those mental endowments most insisted
on, for securing success in the experimental
pursuit.

418 Laws and Conditions.

Geber, who, in his Sum of Perfection, writes at
length, and better than many, on this head, ex-
cludes several classes, which may serve as a
foundation for developing the defects of each.
Natural Im potency, he asserts, is manifold, and
may proceed partly from the physical defects of
the artist, and partly from his soul ; for either
the organ may be weak or wholly corrupted, or the
soul in the organ having nothing of rectitude or
reason in itself ; or because it is fantastical, unduly
susceptive of the contrary of forms, and suddenly
extensive from one thing knowable to its opposite,
without discrimination. If a man have his faculties
therefore so incomplete, he cannot come to the
completion of this work ; no more either than if
he were sick, or blind, or wanting in his limbs,
because he is helped by those members, by medi-
ation of which likewise, as ministering to nature,
this art is perfected. And further on, respecting the
Impediments of Mind, the Arabian continues, He
that hath not a natural sagacity and soul, searching
subtly, and scrutinizing natural principles, the
Fundamentals of Nature, and Artifices which can
follow Nature in the properties of her action,
cannot find the true Radix of this most precious
science. As there be many who have a stiff neck,
void of ingenuity and every sort of perscrutination.
Besides these, we find many who have a soul easily
opinionating every phantasy ; but that which they
believe to be truth is all imagination, deviating
from reason, full of error, and remote from
natural Law ; because their brain is replete with
fumosities, it cannot receive the true intention of
natural things. There be also, besides these, others
who have a soul moveable from opinion to opinion,
and from will to will ; as those who suddenly
believe a thing and will the same, without any
ground at all of reason ; and a little after do
believe another thing, and accordingly will another.
And these, being so changeable, can ill accomplish

Mental Requisites and Impediments. 419

the least of what they intend : but rather leave it
defective. There be, moreover, others who cannot
discern any truth at all to look after in natural things,
no more than beasts ; others again, who condemn
this science and believe it not to be ; whom, in like
manner and together with the rest, this science
contemns and repels from the accomplishment of
this most pious work. And there are some besides,
who are slaves, loving money, who do affirm this
to be indeed an admirable science, but are afraid to
interposit the necessary charges. Therefore, al-
though they approve, and according to reason have
sought the same, yet to the experience of the work
they attain not, through coveiousness of money.
Therefore our science comes not to them. For how
can he who is ignorant or negligent in the pursuit
of truth, otherwise attain it ?*

Now, if some of these should appear forced, or
rather fanciful obstacles to the pursuit of science,
we pray the reader to consider their application
more closely, and whether, by particularizing, we
may be able to discover their real drift. And to
begin with this first and last defect of Avarice ;
those mammon- worshippers appear indeed former-
ly to have believed but too much ; that miserable
division of them who sought in ignorance, from
inert matter, without a ray of light to guide their
benighted hopes. They did but small harm com-
paratively, it was not they who were so greatly
obnoxious to philosophy ; they may be rather
compassionated for their folly, who found nothing
but loss and disappointment in exchange for
years of patient and expectant labour. There have
been others, far more blameworthy, and more
fallacious, against whom the true adepts have
unanimously declaimed ; depraved minds, that
having entered, as Geber implies, by the right way
of reason, forsook her guidance nevertheless, and
basely entangling the clue of life, climbed by it
1 Sum ma Perfect, lib. i. cap. iii.

420 Laws and Conditions.

into forbidden regions of self-sufficiency, and in
the open face of Truth, stole her young hopes* the
first fruits of her divining growth, and slew her
there.

Mammon led them on ;
Mammon that least erected spirit that fell
From heaven, for e'en in heaven his looks and thoughts
Were always downward bent, admiring more
The riches of heaven's pavement-trodden floor
Than ought divine or holy else enjoyed
In vision beatific.2

These are they who have been held in abhor-
rence by the good in all ages ; who, having suc-
ceeded in inducing an exalted energy, have wilfully
denied the Light its true fulfilment, and substitut-
ing their own hasty purpose instead of the Divine,
defiled it ; compelling the Spirit to their private
ends. And what will not the subject soul suffer
when pressed by so execrable an evil ? For such
is the constitution of things, that it must either
be filled with a superior or inferior power ; and as
the former is the reward of piety and proximate
to the Final Cause, the latter is the punishment of
the impious who defile the divine part of their
essence, insinuating an evil spirit in the place of
the Divine. — They have discovered secrets, says
the prophet, and they are those who have been
judged : for they know every secret of the angels,
every oppressive and secret power of devils, and
every power of those who commit sorcery, as well
as of those who make molten images in the whole
earth. They know how silver is produced from the
dust of the earth, and how, on earth, the metallic
drop exists ; for lead and tin are not produced from
the earth as the primary fountain of their pro-
duction. There is an angel standing upon it, and
that angel struggles to prevail. They have dis-
covered secrets, and these are they who are to be
judged ;3 who have turned the discovery of nature

2 Paradise Lost, book. i.

3 Book of Enoch, cap. lxiv. sect. ii.

Mental Requisites and Impediments. 421

to an ill account ; and these are they to whom
Geber alludes, who do affirm this to be indeed an
admirable science, and have sought it also according
to reason, yet could not enter into the experience,
being afraid in their own persons to inter posit the
necessary charges, i.e., to abandon the life of self-
hood, and return the product to a benevolent and
truthful end. Just to the point, we have the story
of an Arabian Magician, who must needs steal a
little boy, to go with him to the mountain, in
order to supply the material his own wickedness
did not suffer him to approach.

No impure leaven (need we repeat it ?) can
enter into Wisdom ; she scorns to promote folly
in any guise, much less will she suffer defilement
at man's finite hand. But if anything be done
against the right of nature, she forsakes the polluted
tabernacle and is lost. Know, likewise, says the
pious author of the Aquarium, that if by reason of
that gift vouchsafed to thee by God, thou happen
thereupon, even after thou hast it, to wax proud
or be covetous, under whatever cover of false
pretence, and dost hereby tempt thyself to a turn-
ing away from God, by little and little ; know, for
I speak the truth, that this art will vanish from
imder thy hands, insomuch that thou shalt not
know even that thou hadst it. The which, verily,
hath befallen more than one without their expecta-
tion.4 Does any one at this day, really conversant
with the Subject, ridicule such an assertion ; or
are our minds so far estranged from the sphere of
final causes, as to be unable to conceive the
accountability of moral evil under the Law ? Is
not destruction to the wicked ? says Job, and a
strange punishment to the workers of iniquity ?
Doth not He see my ways, and count all my steps ?
If I have walked with vanity, or if, my foot hath
hasted to deceit ; let me be weighed in an even
balance, that God may know mine integrity. If my
4 Aquarium Sapient um, Appendix.

422 Laws and Conditions.

step hath turned out of the way, and mine heart
ivalked after mine eyes, and if any blot hath cleaved
to mine hands : then let me sow, and let another eat ;
yea, let my offspring be rooted out. — If I have made
gold my hope, or have said to the fine gold, Thou art
my confidence ; if I rejoiced because my tvealih was
great, and because mine hand had gotten much ; if I
beheld the sun when it shined, or the moon walking
in brightness : and my heart hath been secretly
enticed, or my mouth hath kissed, my hand : this also
were an iniquity to be punished by the Judge :
for 1 should have denied the God that is above/'

That was the transgression of Eve, and of Adam,
who sought to hide his iniquity in his bosom ;6 but
so multifarious are the estrangements of sense, and
so rapidly are effects carried along and remotely
imaged in this world, that their source becomes
less and less an object of general regard. The Laws
of Nature indeed are examined into, and practi-
cally demonstrated to be just what they appear
to be ; the moral, the prrysical, and the organic
are well reasoned, as in their constitutional conse-
quences, apart from each other, fixed and inde-
pendent. For nature at the circumference sub-
sists in this wa,j ; animals, birds, insects, fishes,
herbs, too, and minerals, having their parts so
variously qualified, that not anything homogeneous
is discovered to sight. Each creature nevertheless
has its class ; and a kingdom in common belongs
to each specific variety. As a tree, with its flowers,
leaves and branches, in plural manifestation, is at
the root one ; and as the flower may die and the
leaves still survive, or the trunk without either
live to endure the winter's blast, so with respect
to the natural laws ; and in such a respect are
they seen, independent and apart from each other ;
neither more nor less, for in their root are the}^ not
also one ? Let the virus but once reach this by

5 Job, xxxi. 3—24.

6 Idem, 33.

Mental Requisites and Impediments. 423

either channel, the moral, the physical, or the
organic vitally infringed, the whole structure
sympathizing decays. It is true, a man may be
unjust, cruel, avaricious ; may indulge in many
vices without suffering in health, provided the
structural Laws be well conditioned and obeyed :
contrariwise, also, the best men may suffer from
physical defects and infringement of the organic
law. In mechanical arts, too, and ordinary
intellectual operations, we image out ideas by
.suitable subjects independently ; so that, whether
it be for the sake of gain, fame or object of whatever
kind, whether the work be undertaken with a
benevolent, malicious, or other uncertain intent,
the thing resulting may be the same, and remain
to image, not the motive instigatory, but the Idea.
It is either well or ill done, beautiful or deformed,
according to the pattern and skill that have been
exercised, irrespective of the individual intention
which gave it birth. The pictures of Holbein are
not less beautiful for all the covetous spirit that
reigned with their conception ; the deformity of
the artist's soul was, as the Laws of Nature, apart,
nor ever manifested in his produced work. The
motive springs of humanity are very generally
made occult, and like the armament within the
Trojan Horse, are often admitted under other
pretext, to develop their force securely, whether
of good or evil, in the world. And whilst yet the}7
are borne along in outward consequence far from
their originating source, the many are slow to
perceive it, though they should retain all the while
possibly, in the abiding purpose, the conscious
rewards of its own kind.

But in Alchemy, where the nature of things is
altogether altered and ultimately reversed, Final
Causes are of all things most manifestly revealed,
and that in their immediate act and operation no
Jess than in the effect. Here is no gathering of
grapes from thorns, or figs from thistles, as in this

424 Laws and Conditions.

life is attempted ; but the intention is received
back according to its kind most exactly ; where
the subject, object, and result, through every phase
of life agree together, where the end is determinate
from the beginning, as the beginning is by the end
made manifest, without intervention or conceal-
ment in the ministering Spirit throughout. Spring-
ing directly from ourselves, this highly effective
agent, even in the natural state, inclines, as the
will directs, to image the conceived Idea ; how
much more, when promoted through a second to a
third degree of concentration, does it become
fortified ; and further multiplying in the Con-
junction, impose in sure consequences on him who
wields it the inherent accountability ? An eye
for an eye, a tooth for a tooth ; so does the Law
of Justice exact retribution in those spheres : hence
so much caution and secrecy, that the Power might
only be discovered through the long labour of an
experienced and upright mind. Hence so much
continued warning off the profane ; lest, deviating,
they should either break or become broken neces-
sitously upon the Wheel of Life. Sons of science I
for this reason are the philosophers said to be
envious, declares Hermes, not that they grudged
the truth to religious or just men, but to fools,
ignorant and vicious, who are without self-control
and beneficence, lest they should be made powerful
and able to perpetrate sinful things, for of such
the philosophers are made accountable to God,
and evil men are not accounted wortlw of this
Wisdom.7

Mais tryeful, merveylovs, and Archimastrye
Is the tincture of hoii Alkimy ;
A wonderful science, and secret filosophy
A singular grace and gift of the Almightye ;
Which never was found, as witness we can,
Nor thys science was ever taught to man,
But he were proved perfectly with space,
Whether he were able to receive this grace,

7 Tract. Aur. cap. i.

Mental Requisites and Impediments. 425

For his trewth, virtue and for his stable wit,

Which, if he faill, he shall never have it.

Also no man should this science teach,

For it is so wonderful, and so selcouth,

That it must needs be taught fro' mouth to mouth ;

Also he must (if he be never so loath),

Receive it with a most sacred oath,

That, as we refuse great dignity and fame, >

Soe he must needly refuse the same.

And this science must ever secret be,

The cause whereof is this, as ye may see,

If one evil man had hereof all his will,

All Christian peace he might easily spill ;

And with his pride he might pull downe,

Rightful Kings and Princes of renowne ;

Wherefore the sentence of peril and jeopardy

Upon the teacher resteth dreadfully.

So that for doubt of such pride and wealth

He must beware, that will this science teach,

No man therefore may reach this great present,

But he hath virtues excellent.

Soe tho' men weene possessors not to aide

To hallow this science, as before is saide,

Neither seem not blessed effectually,

Yet, in her order, this science is holy.

And forasmuch as no man may her find

But only by grace, she is holy in her kind.

Also it is a work and cure divine,

Foul copper to make gold and silver fine ;

No man may find such change by his thought,

Of divers kinds which God's hands have wrought ;

For God's conjunctions man may not undoe,

But if His grace fully consent thereto,

By help of this science, which our Lord above,

Has given to such men as He doth love,

Wherefore old Fathers, conveniently,

Called this science Holy Alkimy.8

None ever truly attained to the fruits of this
philosophy, as the wise declare, without rectitude
of intention and the blessing of God on a well tried
experience : and it is the reiterated assertion of
this grateful truth that has encouraged us, by a
natural faith, to pursue the inquiry and recommend
it to others who are desirous of instruction. To say
that the pursuit is without danger to the ill-informed
8 Norton's Ordinal, chap. i. in Ash mole's Theatrum.

426 Laws and Conditions.

would be presuming too much on late acquaint-
anceship and contrary to the credible assertion of
adepts. But there are many degrees of success in
the legitimate path, and every step is progressive
where the Rule of Reason is pursued. Avarice, or
ambition, or a curious hope, may long to prove
the golden promise of Alchemy ; but neither will
be found to be the true Form of Gold ; Reason
alone can enter into It ; Mammon may draw the
dead metal in heaps about its sordid circumference;
but it cannot quicken the aurific seed in life ; that
Spirit is too gross to permeate the ethereal pro-
fundity ; all he can draw from it is stolen ; for he
is the first to fly from Wisdom's fiery ordeal, not
able to enter with his camel form, or daring to
prove his vaporous essence in Her pure Light.

But to proceed ; next above the Covetous,
Sceptics are condemned by Geber ; but as these by
their own choice remain in ignorance, they would
merit less reproval were it not that they endeavour
to hinder others as well as themselves from the
pursuit of truth. And of all evil spirits that haunt
this world and set up their bar to human advance-
ment, infidelity perhaps is the most absurd : by
infidelity, we mean that fashionable kind of faith-
lessness, which, without rational foundation, de-
nounces eve^thing that is new, or not seeming
immediately to square with the received common-
place, and which in truth conceives nothing worthy
to be believed, or held in veneration. The age of
religious intolerance has passed gradually away,
and great allowances are now made for most
things, all kinds of folly and diversities of opinion ;
but so much higher does the folly of scepticism
run than heretofore, over all boundary, test of
reality and probability of truth, that we had as
lieve the days of Galileo had been ours, as live
so much later to see the recovered secret of ages
dwindle and sink into obloqu}^ for lack of faith
and mind verily to bear it witness in manifestation.

Mental Requisites and Impediments. 427

It is the wisdom of modern sceptics to ape the
thing which they stand most in need of, viz.,
sound reason ; the deficiency too is doubled in
their disguise, since, ignorant of their own igno-
rance, they push forward as so many stolid bolts
before the gate of Truth. Yet, despite of all the
rejectors and scoffers, Nature opens her hospitable
door to the multitude in the highways and byways,
seeking them out to alleviate their sufferings and
offer a new guide to knowledge and felicity. We
allude to Mesmerism : not ashamed, but grateful
to acknowledge the neglected Door-keeper that
gave us first introduction to the vestibule of
antique science. Do they not perceive how she has
risen up, lifted by a few faithful hands out of their
reach ? Those scoffers ? But her monarchy was
established and triumphant even before they per-
ceived her, or ever their wicked crusade against
her was begun. They warred with they knew not
what, or wished either to know ; or, had they
wished, would it avail without faith to stimulate
in the pursuit. Nature, who is liberal of her com-
mon gifts and lavishes earthly blessings without
personal respect, opens not this casket after the
same rule ; she must be moved to it subtly,
conscientiously, courteously, and then she will
surrender to none but a philosopher, one too that
has been disciplined in her schools, tried and
proven to ensure his ability to bear the sacred trust.

Therefore no man shulde be too swifte,

To cast away our Lord's precious gifte,

Consideringe how the Almighty God,

From great doctors hath this science forbod ;

And granted it to few men of his mercy,

Such as be faithful, trew and lowly,

And as there be but planets seven

Among the multitude of stars in heaven,

Soe among millions of millions of mankind

Scarcely seven men maie this science finde.

Wherefore laymen ye may lere and see

How many doctors of great authority,

With many searchers have this science sought,

428 Laws and Conditions.

Yet all their labours have turned to nought.

And if they did cost, yet found none availe,

But in their purpose often tyme did faile,

Then in despair, they reason and departe,

And then they say how there is noe such arte ;

But fained fables, they name it as they goe,

A fals fond thing, they say it is alsoe.

Such men presume too much upon their minde,

They weene their wits sufficient this arte to finde ;

But of their slander and wordes of outrage,

We take thereof trewly little charge :

For such be not invited to our feast,

Which weeneth themselves wise, and can doe leaste.

Albeit such men list not longer to pursue,

Yet is this science of Alkimy full trew ;

And albeit some proud clerks say nay,

Yet every wise clerke well consider may,

How he which hereof might no trewth see,

May not hereof lawful Avitness be ;

For it were a wondrous thing and queinte

A man that never had sight to peinte.

How should a born blinde man be sure

To write or make good portraiture ?

To build Poule's steeple might be greate doubte

For such proud clerks to bring aboute ;

Such might be apt to break their crowne,

Ere they could wisely take it downe.

Wherefore all such are full far behinde,

To fetch out the secretest pointe of kinde ;

Therefore all men, take their fortune and chance,

Remit such clerks to their ignorance.9

Rational scepticism has quite another object
and never exhibits itself in the refractory form
of its mock ally. It is the province of reason to
inquire and endeavour, b}^ perscrutination, to
prove all things, that, finally rejecting the false,
it may hold fast that which is true. Such scepti-
cism, more properly perhaps called discrimination,
is as much required by the Hermetic Student as the
other is obnoxious. For this kind of analytic
exercise helps to corroborate the mind, and cul-
tivate that distinctive supremacy of truth in the
understanding spirit which is so essential to success
in the practical research ; but which is very rarely
9 Norton's Ordinal, chap, i

Mental Requisites and Impediments. 429

to be met with in uneducated minds. And, being
without it, need we wonder that so many are now,
as in Geber's and Norton's time, opinionative,
unstable in purpose, wilful and dissimulating ; or
that they who have never entertained the true
ideal should fail to recognise the image when
represented before their eyes ? The searcher of
nature ought to be, as she herself is, faithful,
simple, patient, constant, giving his mind to the
discovery of truth alone, hopeful and benevolent.
It behoves him, also, who would be introduced
into this hidden Wisdom, says the Hermetic
Master, to free himself from the usurpation of vice,
and to be good, just, and of a sound reason, ready
at hand to help mankind, of a serene countenance,
diligent to save, and be himself a patient guardian
of the arcane secrets of philosophy.10 And if to
these qualifications a convenient leisure be added,
all may be hoped for progressively passing by a
living experience into the Light. But neither will a
busy head nor a faithless heart, by impure hands,
be able ; nor does a vagabond inclination enter
in by the narrow way of life.

With respect to the impediments of body
mentioned by Geber, these are less numerous and
more commonly supplied : Hands and eyes are to
be had in abundance, and where these are con-
joined with the foregoing conditions, other hinder-
ances with respect to the artist may, for the
occasion, be passed by. Then for the student ; he
should, as a matter of course, be possessed, or
learn, at least, to cultivate the incipient qualifica-
tions he intends afterwards to bring to practice.
The same patient hope and free perspicuity of
thought and imagination also will be called for,
in acquiring the Hermetic doctrine, by perusal, as
is afterwards needed for the experimental proof.
Reading was not formerly adapted to the million,
as it now is, in thought, language, and reference —
10 Tract. Aur. cap. ii.

430 Laws and Conditions.

familiarized and made easy to the understanding
of all. No such alluring baits to idleness are to be
found on the title pages of the middle age school
of philosophy ; — no such simplifications of science,
as we now hear of, are belonging to Alchemy. It
is true, there are Revelations, Open Entrances,
New Lights and True Lights, Sunshine and Moon-
shine, with other Auroras, and pictured Dawns ;
Manuals, Introductory Lexicons of obscure terms,
with meanings no less obscured ; Triumphal
Chariots also, Banners, Gates, Keys, and Guides
too without number, all directing on the same
Royal Road when this is found ; but useless to
most wayfarers ; nothing that we observe at all
suited to the means or taste of the millionaire class
of readers whose understanding, like that of
pampered children, has grown flaccid ; and, by
excess of object-teaching, has forgotten how to
think.

Very few there will be found to relish the enig-
mas of the old Alchemists ; no thoughtless
experimentalist, persisting in his mere senses — no
hopeful receipt-monger, sectarian fanatic, or fact
idolator — no idling curiosity seeker, or dilettanti
imaginist, will find even his leisure well occupied
in this pursuit : we warn them all, the subject is
too abstruse, and too intricately dealt with, for the
natural understanding to apprehend at first view.
As the adepts indeed foretold, their records have
proved like a curious two-edged instrument — to
some it has cut out dainties, and to others it has
only served to cut their fingers ; yet are they not
altogether to be blamed. It is not for the ignorant
to blame the power of that which they do not know
how to handle ; or would it not be a ridiculous
thing, if some child or arrogant rustic were to
denounce the language of Astronomy, or say that
Chemistry was a vain science, and merely because
the terms are not comprehensible without in-
struction ? In almost all the records of Alchemy,

Mental Requisites and Impediments. 431

the inner sense is held aloof from the literal ; and
if r by hazard or benevolent design, the truth has
escaped in plain discourse, it has been either
slighted over or disbelieved. Thus Sendivogius
relates it had frequently happened to him, that
having intimated the Art to some friends, word by
word explaining it, they could by no means under-
stand him, not believing, as he quaintly expresses
it, that there was any water in our sea ; and yet,
says he, they would be accounted philosophers.
Other instances of the same kind are given, amongst
whom, Eirenseus, in the run of his allegory relates,
■ — There were a multitude of men, who, seeing my
Light in my hand, which they could not discern
well, they being in that darkness which would not
be enlightened ; but, as through a thick cloud
beholding my candle, judged it ominous, and left
their stations. For their eyes with darkness and
smoke were made so tender, that my candle over-
powered them, and they could not bear its lustre ;
therefore they, crying out, ran away. I mused
much at this, continues the philosopher, how they
could be in such Cimmerian darkness ; and as I
wondered, I bethought me, that they had with
them another light, as it were, Fox-fire or Rotten
wood, or Glow-worm's tails ; and with this they sat
in consultation, reading Geber, Rhasis, and such
whom I heard them name, and commenting on
them, not without much pleasantness. Then I
considered that the light which I had brought with
me did not enlighten that place, but stood separ-
ated, as it were, from the darkness ; and withal I
remembered that there was once a Light in the
World, and the Darkness comprehended it not :
and that darkness I now perceived had a false
lire of its own, with which it seemed to its inhabit-
ants to be wonderfully well enlightened.11

This striking illustration of Eirenseus, in the out-
ward application, bears not unaptly to our con-
11 Ripley Revived, First Gate, p. 121.

432 Laws and Conditions.

elusion, that the abstruse light of Alchemy is not
fit for the understanding of all, neither is percept-
ible to the gross intelligence of the mass of mankind.
But this singular fate of incredulity has seemed
always to attend, lest folly or wilfulness, precipi-
tously passing into practice, should either perish or
break the divine legislation in inharmonious
effects. And thus the Art will probably continue
concealed through many ages still ; nor, except by
a very few, be more accredited, though all early
Christendom should rise up in attesting array to
give it evidence. For what is truth to triflers, or
light to the indifferent worldling, who cares not
to be undeceived ? How enlist him in a search so
arduous, so uninteresting to his affections, and
inimical to his self-love ? No ! wise in his genera-
tion, rather let him sleep on ; for what would it
profit him to learn to believe without the power of
realising any good ? Without a stable theory, and
the desire of truth absolutely leading, all is mere
vanity and a vexation of the spirit.

It were much better for such to cease,
Than for this art to put them in presse ;
Let such -like butterflies wonder and pass,
Or learne this lesson both now and lasse,
Following the sentence of this holi letter,
Attingens a fine usque ad finem fortiter,
Disponens omnia suaviter ;
That is proceede mightily to th' End
From the beginning maugre the Fiend.
All things disposing, in the meane space,
With great suavity that cometh of grace,
All short-witted men and mutable
Such must needes be variable ;
And some do every man believe,
Such credence doth their coffers grieve ;
To every new tale to them told,
They give credence and leave the old.
But some Lords be of stable wit,
Such only be apt to finish it.12

Adepts all therefore advise discretion, and are
circumspect in their revealments, lest That, which
12 Norton's Ordinal, chap. vi.

Mental Requisites and Impediments. 433

in the hands of a philosopher becomes most pre-
cious, should be otherwise made worthless, or
worse than all. He that understands, says the
royal artist, let him understand and advance ; but
let him that cannot, be ignorant still. For this
treasure is not to be bought with money ; and as
it cannot be bought, so neither can it be sold.13
Ye sons of Avarice andlgnorance, cries Geber, and
ye of evil manners, avaunt and fly from this science,
for it is inimical to you, and will bring you to
poverty. For this great gift of God is, by His
judgment, hidden from you for ever ; and there-
fore we treat of it in such words as to the wise shall,
by pursuit become intelligible : but to such as we
have described, men of mean capacity, will be
most profound ; and fools shall be absolutely
debarred entrance therein.14

Common language is suited to express common
thoughts, and to convey them to the vulgar con-
ception ; but the Alchemists, for various sufficient
reasons, have not thought fit to deliver their
Wisdom in this way, as if it could be syllabled out
like a romance or a common ballad, for the amuse-
ment of the first runner by, who would deign to look
with his mere eyes and read. They better knew the
value of their instructions, and so studiously veiled
it, that he only who was really desirous, and made
fit by long study to pursue the work, should be
able to understand them. — The words of the wise
are as goads, says the preacher, and as nails
fastened by the master of assemblies which are
given by one shepherd. — One spirit indeed reigns
throughout, and one intention ; but she is so
hedged in with kabalisms, metaphors, types,
emblems, and sophistications, that there is but One
Leader, who should undertake the deliverance ; one
only, we repeat; he that is allied — the same
Rational Light that, in practice strengthenings

13 Calid in Salmon, p. 30.

14 Summa Perfect, in fine.

434 Laws and Conditions.

afterwards is enabled to raise the allegoric siege of
life ; and by the fire of his divine wrath enkindled,
to overcome the stronghold of evil therein allied.

And let the sapient artificer, concludes the
prince, studiously peruse our books, collecting our
dispersed intention, which we have described in
divers places that we might not expose it to
malignant, ignorant men ; and let him prove his
collection even into the knowledge, studying and
experimenting with the instance of sagacious
labour, till he come to an entire understanding
of the whole. Let the student exercise himself, in
order to find out this our proposed way of investi-
gation, so as to acquire a plenary knowledge of the
verity of the perfecting and corrupting Matter
and Form.15 And again, — I beg of thee, my son,
says the adept Kicardus, to examine the writings
of the philosophers ; for if thou art slothful at thy
books, thy mind cannot be prepared for the work ;
nor will he be able advantageously to bring his Hand
to the practice whose Mind is sluggish in studying
the theory. But he with more security shall advance
to the work who has stored his mind with re-
sources : ignorance is wiped off by study, which
restores the human intellect to true science and
knowledge, and by these enigmas the Dagon is
overthrown.16 Zachary likewise, in his Opusctdum
— This I tell thee, he says, that thou oughtest first
to read with unwearied patience and perseverance
the writings of the philosophers before thou
extendest thy Hand to the Philosophic Work,
and pray to God for his grace and wisdom to help
thee therein ; for no one ever acquired this art by
chance, but by prayer rather than by any other
means. Mediums nevertheless are to be employed.17
Pray, says Sendivogius, pray ; but work. God

15 Epilogue to the Invest, of Perfection.

16 See Lucerna Salis, many passages to the same effect.
Richardi Ang. libel, cap. iii.

17 Zachary Opuscule, p. 69.

Mental Requisites and Impediments. 435

indeed gives understanding ; but thou must know
how and when to use it.18 Arnold, in his Rosary,
mentions three requisites, viz., subtlety of mind,
manual skill, and a free will for the operation ;19
to which Lully, likewise adds a sufficiency of the
Divine Favour, and books to open the under-
standing and give it zest for truth.20 The author
of the Lucerna Salis, moreover, agrees that in order
to acquire this science study is required in the
beginning, and meditation, that a good foundation
may be laid ; for that without this God does not
reveal His grace, nor unless He be prompted
thereto by the fervent prayers of him who desires
so signal a favour. He does not either grant it
immediately to any person, but always by mediate
dispositions, to wit, by instructions and the labour
of the hands ; to which He gives a thorough
blessing if He be invoked thereto with a sincere
heart : whereas, when recourse is not duty had
to Him by prayer, He stops the effect thereof,
either by interposing obstacles to things already
begun, or else suffering them to conclude with an
evil event.21

18 New Light, p. 122.

19 Arnoldi Rosarium, 1. ii. cap. v. Puta subtile ingenium
artifiois, opera manuum et arbitrium *, quod quidem requirit
divitias, sapientiam, et libros.

20 Lullii Theor. Test. c. 31. Et idcirco fill tibi dico, quod tria
requiruntur, scilicet, ingenium subtile naturale non sophisti-
cuni, manuum operatio, et liberum arbitrium, et hoc require!
sapientiam, divitias, et libros. Sapientiam, ad sciendum
facere : divitias, ad habendum potestatem faciendi ; libros
ad intellectum aperiendum diversum qui est in multis gentibus.
And Ricardus — Studium secundum doctores amovet ignoran-
tiam et reducit humanum intellectum ad veram scientiam et
cognitionem cujuslibet rei. Ergo in primis necesse est per
studium hujus sua vis operis scientiam acquirere et per
philosophica dicta ingenium acuere, cum in ipsis sit cognita via
veritatis si ergo laborantes laborem non despexerint f rue turn
inde provenientem dulciter gustabuut, &c.< — Theat. Chem
vol. ii. p. 419. Ricardi Anglici Libellus, cap. ii.

21 Dig by 's Translation of the Lucerna Salis, page 320.
Recapi t u 1 ation .

436 Laws and Conditions.

These several preliminary requirements will not
appear astonishing to those who have obtained an
insight into the nature of this science, nor will it be
deemed by any, we hope, a canting pretence or
affectation for philosophers to talk of praying for
Divine assistance in a research which is so much
wrapped in and about the Desire as to be ulti-
mately made manifest through its means. Besides^
are we not accustomed to seek for benefits where we
think they are to be found ?, if we go to the musi-
cian to learn music, the chemist to procure in-
struction in his art, to the astronomer, builder, or
other mechanist to learn their several acquire-
ments, how much more ought we not to apply to
the Causal Fountain for Wisdom, which is His
alone and voluntarily to bestow ? And as the
learned of this world must be won by some means to
impart their knowledge, shall we not by the same
parallel endeavour to move the Divine Nature by
prayers, who has promised all things to those
humbly and early seeking Him ? For to desire and
covet after Wisdom is to seek to be a partaker of
that Divinity to which we aspire, and no otherwise
can we be made partakers, it is taught, but by a
voluntary assimilation. — My son, instructs the
wise Hermes, I admonish thee to love God, in
whom is the strength of thy undertaking and the
bond of whatsoever thou meditatest to unloose,
and this science I have obtained by the sole gift
of the living God inspiring me.22 Man may con-
ditionate: — ought, by patient labour disciplining,
to prepare the way of the Greater in the Lesser
Good ; but he cannot compel, much less impart,
the Divine blessing on his handiwork, neither
cement the spiritual union or give it increase.
There is a period too, when in conjunction, the
Spirit transcends all earthly control, and passing
under the Divine Hand, recreates by His sovereign
will alone. But it is vain to look for a blessing

22 Tract. Aur. cap. i. & ii.

Mental Requisites and Impediments. 437

from Nature without His co-operation who is her
Will ; for without controversy, as the Scripture
alludes, the Lesser is blessed by the Greater. —
Every good gift and every perfect gift comes from
the Father of Lights in whom there is no variable-
ness or shadow of turning. — And again, Paul may
plant and Apollos may water, but God alone
giveth the increase. — And God withholds not this
increase alone, but deprives the talent likewise,
where it is wasted or hoarded without interest or
promotion. To them that have and use is given
more abundantly, but from him that improves not
there is taken away even that which he has. For
the Almighty will not permit his gifts to remain
idle, much less may they suffer abuse, being
immortal ; and he therefore must be a good steward
who would overlook the rich treasury of life.

Our gold and silver ben no common plate,

But a sperme owte of a body I take,

In the whych is alle, Sol, Lune, Life and Light,

Water and Erth, Fyre and Fryght :

And alle cometh of one Image,

But the Water of the Wood, maketh the marriage

Therefore there ys no other waye

But to take thee to thy beades and pray :

For covetous men yt findeth never

Though they seek yt once and ever :

Set not your hearts in thys thing

But only to God and good lyvinge

And he that will come thereby

Must be meeke and full of mercy :

Both in spyrit and in countenance,

Full of charitie and good governance,

And ever more full of alms deede.

Symple and pewerly hys lyf to leade :

With prayers, penances, and piety,

And ever to God a lover be,

And all the riches that he ys sped,

To do God worshippe with almes deed.
All you that have sought manie a day,
Leave worke, take your beades and pray.23

? Pierce, the Black Monk, on the Elixir, in Ashmole's Theat.

438 Laws and Conditions.

With the nature and effects of prayer, in ordinary
life, all men are familiar in one degree or other ; for
every desire of the mind is in its kind a prayer and
preparative for the acquirement of its object ; and
if prayer effected nothing else, it certainly collects
the mind, and corroborates the faculties in their
pursuit ; for when the thoughts are concentered,
means and adjuncts suggest themselves, which do
not occur when they are indifferently shown ; and
thus b}^ a prayerful communion we often obtain
and divine things which otherwise we should not.
But the esoteric ground brings us acquainted with
prayer in a far deeper sense, and adepts are
eloquent in their imputations of its efficacy in
Spagyric Works, when the mind is lifted up ; —
even in the midst of the operations of Vital
Chemistry, full of labour and toil, they prayed,
says Kirchringius, and every man knows, that
hath entirely devoted himself to this business, how
effectual prayer is, and how often those things
which he long sought and could not find, have
been imparted to him in a moment, as it were,
infused from above, or dictated by some good
genius. That also is of use in solving riddles and
enigmatical writings ; for if you burn with a great
desire of knowing them, that is prayer : and when
you incline your mind to this or that, variously
discussing and meditating many things, this is
co-operation : that your prayer may not be, for
want of exertion a tempting of God ; yet all en-
deavour is vain until you find the solution. Never-
theless, if you despair not, but instantly persist in
desire, and cease not from labour, at length, in a
moment, the solution will fall in ; this is revela-
tion, which you cannot receive unless you pray
with great desire and labour, using your utmost
endeavour ; and yet you cannot perceive how from
all those things, of which you thought, which were
not the solution of the Enigma, the solution itself
arose. This unfolding of the Riddle opens to you

Mental Requisites and Impediments. 439

the mystery of all things, and shows how available
prayer is for the obtainment of things spiritual
and eternal, as well as corporeal and perishing
goods : and when prayer is made with a heart not
feigned, but sincere, you ivill see that there is nothing
more fit for the acquiring of what you desire. Thus
piety is available for all things, as the oracles
declare, and prayer especialfy, which is its principle
exercise, is profitable for great undertakings.24

But lest, with all this, it should appear to any
superstitious or otherwise unrighteous to invoke
the Divine aid to this particular undertaking, as if
God were mutable, we take leave to add a few
further considerations in defence of prayer, and
also the different kinds of invocation which were
employed by the ancients in their celebration of
Theurgic rites.

Prayer, according to lamblicus, was divided into
three classes. The first of which, as pertaining to
the early initiations, was called Collective, having
for its object to gather the mental powers into
accord with their leader, seeking a clue whereby it
may enter the intelligible profundity of the
Enigma. The second effects the bonds of concordant
spirits ; calling forth, prior to the energy of speech*
the gifts imparted by Divinity, and perfecting the
subordinate operations, prior to intellectual alli-
ance. The third is the final authoritative seal of
union ; when the desire, leading from faith,
becomes into its true end. The first, recapitulates
our author, pertains to Illumination ; the second,
to a Communion of Operation ; but through the
energy of the third, we receive a perfect plenitude
of Divine Fire. And supplication, indeed precedes,
like a precursor, preparing the way before the
sacrifice appears ; but sometimes it intercedes as a
mediator ;25 and sometimes accomplishes the end of

24 See the Annotations of Kirchringius on Basil Valentine,
sub init. p. 5.

25 Cf. St. Paul's Epistle to the Romans, viii. 26, 27.

440 Laws and Conditions.

sacrificing. No operation, however, in sacred con-
cerns, can succeed without the intervention of prayer.
Lastly, the continual exercise of prayer nourishes
the vigour of our intellect, and renders, the
receptacles of the soul far more capacious (by
enlarging the desire) for the communications of
the gods. It likewise is the Divine Key which opens
to men the penetralia of Wisdom ; accustoms us to
the splendid rivers of supernal light ; and by these,
in a short time, perfects the inmost recesses and
disposes them for the ineffable knowledge and
contact of Divinity : nor does adoration desist till
it has raised the sublimated soul up to the summit
of all. For it gradually and silently draws upwards
the manners of the soul, by divesting her of every-
thing foreign to a Divine nature, and clothes her
with the perfections of the gods. Besides this,
it produces an indissoluble communion and friend-
ship with Divinity, nourishes a Divine love, and
inflames the Divine part of the soul. Whatever
is of an opposive and contrary nature it helps to
expiate and purify, expels whatever is prone to
generation, and retains nothing of the dregs of
mortality in its ethereal and splendid spirit ;
perfects a good hope and faith, concerning the
reception of Divine Light, and in one word, renders
those by whom it is employed the familiars and
domestics of the gods.26

Such then being the advantages of prayer, and
such the connection of adoration with sacrifice, and
the end of Theurgic sacrifice is a conjunction with
the Demiurgic Intellect ; hence does it not follow,
that the benefit of prayer, if we concur at all in
opinion concerning these things, is of the same
extent with the good which is conferred by such
an alliance ? And these three terms of adoration,
in which, according to the authorities, all the
Divine measures are contained, not only conciliate
the warring elements of life, but extend to man
26 See Ianiblicus, De Mysteriis, cap. xxvi.

Mental Requisites and Impediments. 441

three supernal benefits ; as, translated from one
form of perfection to another, Life progresses,
bringing forth an offspring to be sacrificed on the
alternating confines of each ; as it were three
Hesperian Apples of Gold.

And thus the end of all adoration is attained, and
there the rational inquiry rests as in its proper
object, and there the true attraction of love is to
be found, which in this life never can be but by an
ablation of that life. For the attractions which are
here supplied to sensible perception, and for which
so many pray, are transitory, and the desire of
them is nothing more than the desire of images
which lose ultimately the magnetic virtue imparted
to them by the idea, because without it,
when in the possession, they are found to be
neither truly desirable, nor sufficient, nor good.

But if, for the common concerns of life, men
pray and for a general prosperity in public worship,
hoping to be heard, how much more should not the
desire be conceived effectual when addressed within
the Living Temple from the Divine Light within ;
when, in the congress of allied mind, the Spirit
wakes to consciousness ; and, in their universal
harmony conspiring, dissolves the total life to love.

I called upon the Lord, exclaims the Psalmist,
and He heard me out of His holy temple, and
my cry came before Him, even unto His ears.
I prayed, and understanding was given me ; I
called upon God, and the Spirit of Wisdom came
to me. — And hence it may more readily be con-
ceived, how prayer and self-sacrifice conspiring,
mutually corroborate and confer on each other a
perfect efficacy in Divine works ; since, even
Matter itself is said to be extended to the desirable,
i.e., to the Good ; and through this desire is filled
with as many goods as it is able to participate.
And when things have run up so far as to this
Sufficience they become tranquil in it, and are
liberated from the parturitions, and the desire

442 Laws and Conditions.

which they naturally possess. Neither will it
therefore be proper to omit any part of this con-
cord, or deny any faculty of the mind its due
exercise in the Preparation, since these diversified
parts of the Spirit are in their renascent harmony
made one ; thence again to be evolved in catholic
procession to complete the equilibriated circle of
their Law. And this much may suffice concerning
the nature of prayer, and the corroborative efficacy
of the Human Will, acting in concert with its Final
Cause to fulfil It.

The next difficulty presenting itself to the mind of
the student, after he has obtained a general know-
ledge of the Hermetic ground, with a hopeful desire
to commence operations, has been to find suit-
able assistance in the undertaking ; many have
halted here a long while unprofitably, for it is
evident that without a Subject to work with and
reciprocate the design it remains abortive, as a
statue in the conception without the marble to
give it utterance.

The ascent to Unity is arduous, and the descent
is not undertaken in safety alone ; neither is there
any increase of the Spirit, as we have already
shown, without a medium and a bond. — Behold,
two are better than one, says the Preacher, because
they have a good reward for their labour, and
mutually assist each other by the way : but for
one alone, there is no end of his labour ; and for
whom do I labour, saith he, and bereave my soul
of good ? This is vanity, yea, it is a sore travail.27

But so much has been written, and with such a
deal of sophistication, about the Philosophic Vessel
and its multiform distillatory apparatus, of nerves,
veins, and alembics, that we should be in doubt
where to choose a guide in this respect sufficiently
intelligible, and who is at the same time trust-
worthy and of equal fame ; one hint, however, in

27 Eccles. iv. 8, 9.

Mental Requisites and Impediments. 443

the sum of Norton's Ordinal, may help to extricate
us from the difficult}^ of explaining many more,

Which are full derke,
To ordeyne instruments according to the werke.
As every Chapter hath divers intents,
So hath it divers instruments,
Both in matter, also in shape,
In concord that nothing may mishap ;
As workers of division and separation
Have small vessels for their operation ;
But vessels broad for humectation,
And some deale broad for circulation ;
But long vessels for precipitation ;
But short and long serve sublimation ;
Narrow vessels and four inches high
Serve correction most properly.
Of vessels some be made of leade,
And some of clay both quick and dead ;
Dead clay is called such a thing,
As hath suffered great roasting ;
Such meddled in powder with good raw day9
Will fier abide and not go away ;
But many clayes will leap in fier,
Such for vessels doe not desire.
Other vessels be made of stone,
For tier sufficient, but few or none ;
Among workemen, as yet is founde
In any county of Englishe grounde,
Which of water nothing drinke shall
And yet abide drie fier withal] ;
Such Stones, large for our intente,
Were a precious instrument ;
But other vessels be made of glasse,
That spiritual matters should not outpasse ;
Of ashes, of ierne in this lond everi each one
Be made, but elsewhere be of stone :
Of our glasses, the better kinde,
The morning stuffe ye shall it finde,
Which Avas ashes the night before,
Standing in heate, all night and more,
The harder stuffe is called Freton,
Of clipping of other glasses it come ;
Tincture with anealing of glasiers
Will not perse him as they reherse.

By this doctrine chuse or refuse,
Take that which you ivoll unto your use,
For in figures of vessels kinde,

444 Laws and Conditions.

Everie man followeth his own minde ;

The best fashion is ye maie be sure,

She that concordeth with vessel of Nature ;

And figure that best concordeth with quantity.

And with all circumstances, to matter best is she..

And this sheweth best Albertus Magnus,

In his Boke De Mineralibus.

Hereof a secreate disclosed was,

By my good Master, to more and lesse,

Saying, Si Deus non dedisset nobis vas

Nihil dedisset, and that is glasse.28

The Spirit finally constructs its own vessel and
vitrifies it ; and since the artist is at liberty to
make choice according to convenience of his
instruments in the beginning, and each one would
be likely to vary in his preference, we avoid a
superfluity of description ; besides, of the many
that may be called together, at first, few, it will be
understood, are chosen to proceed beyond the
exigencies of the preliminary Gross Work. And
then, will they not speak for themselves ? Those
philosophic vessels, like the planks of Argo. on
occasion, are still oracular ; being felled from the
self -same ground too, in the same classic grore,
made vocal by Apollo.

And me thinks few potters within this Realm,

Have made at ony tyme such cunning ware,

As we, for our science, doe fashion and prepare.

Few ever formed such, nor the like of them,

Yet they are plain without wrinkle or hem ;

One wiilvn another, it is a pretty feate,

The Third without them to guide up the heate.

First then with the potter thou must begin,

Which cannot make what he hath never seen.

In order that thy vessels be made to tlry mind

Stand by while he worketh more surety to finde

And shew him what to do by some sign or similitude,

And if his wits be not too dull and rude,

He will understand what thou dost meane.29

A humorous story is related in continuation, by
this author, of the difficulties he met with in the

28 Norton's Ordinal, chap. vi. p. 94.

29 Charnoeke's Breviary of Philosophy, chap. i.

Mental Requisites and Impediments. 445

practice from indifferent assistance : and how,
after so much vexation and loss of time, he was
obliged to take the whole of the Manual labour
upon himself.

For servants doe not passe, how our workes to frame,

But have more delighte to play and to game.

A good servant, saith Solomon, let him be unto thee,

As thine own hearte, in each degree :

For it is precious a faithful servant to finde,

Esteem him above treasure if he be to thy minde.

Not wreckless, but sober, wise and quiet,

Such a one were even for my dyet.30

The value of such assistance may be better
appreciated when we come to speak of the Pre-
paratory Practice which Norton, naively, and
without much envy, describes, enumerating also
the needful qualification and numbers of indi-
viduals empkn^ed about the Gross Work, as
follows : —

The Second Concord with this Arte is,

When ye can finde apt Ministers

Noe Minister is apt to this intent

But he be sober, wise, and diligent ;

Trewe, and watchful, and also timerous,

Close of tongue, of body not vicious,

Clenly of hands, in tuching curious,

Not disobedient, neither presumptuous ;

Such servants may your workes of charge

Minister, and save from all outrage :

But trust me that two such servants or three

Maie not sufficient for your work be ;

If your matter be of quantity reasonable,

Then eight such servants be convenable ;

But upon little quantitye, finde ye shall

Foure men able to performe alle :

Then one half of them must werke

While the other half sleepeth or goeth to Icerke :

For of this Arte ye shall not have praye

But it be ministered as well by night as daye ;

Continually, except the holi Sunday alone ;

From Evensong begin till Evensong be done.

And while they worke they must needs eschew

All ribaudry, else they shall finde this trewe,

30 Idem, chap. iii.

446 Laws and Conditions.

That such mishap shall them befall

They shall destroy part of their werks or at ;

Therefore all the ministers must be men,

Or els thei must be all weomen ;

Set them not occupied one with another,

Though some to you be sister or brother ;

Yet thei must have some good disporte,

Their greate labors to recomforte :

Then nothinge shall better avaunce

Your worke than shall this Concordaunce.

Yet Instruments useful there be more,

As be Furnaces ordeyned therefore ;

Old men imagined for this Arte

A special furnace for every parte

Every each devising after his owne thoughte

But many furnaces of them be noughte ;

Some were too broad, some too long,

Many of them did nature wrong.

Therefore some furnaces may well be used,

But many of them must be refused.31

The true furnace has been described as a little
simple shell ; thou mayest easily carry it, says
Vaughan, in one of thy Hands ; the glass is one,
and no more ; but philosophers have used two,
and so mayest thou. As for the work itself, it is
no way troublesome ; a lady may read the
Arcadia, and at the same time attend this philo-
sophy without disturbing her fancy. For my
part, continues the philosopher, I think women
are fitter for it than men, for in such things they
are more neat and patient. And again, in the
Lumen de Lumine — the excitation of the Fire is a
very trivial, slight, almost a ridiculous thing ;
nevertheless, all the secrets of corruption and
generation are therein contained.32 Geber calls
this furnace Athanor ; and from his example,
others have described the same with a misleading
subtlety, little commendable or instructive to any.

31 Norton's Ordinal, chap. vi.

32 See Vaughan's Lumen de Lumine, &c. : Coelum Terrae,
p. 118, &c. ; and Sendivogius's New Light ; and Eirenseus's
Introitus Apertus, chap. viii. and xxiv.

Mental Requisites and Impediments. 447

But who knoweth the power, the working, and kinde
Of every furnace, he maye well treuth finde ;
But he which thereof dwelleth in ignorance,
All his worke faleth upon chance.
Noe man is sure to have his Intent
Without full concord of arte with hys instrument.
Mani more instruments occupied ye shall see
Than in this chapter now rehearsed be,
Which ye must ordayne by good or sad advice,
And prove them before hand, if ye be wise.33

After showing that indeterminate instruments
must be employed in the beginning, until the
determinate shall declare themselves as by the
Spirit they are proved fit, Norton proceeds in due
order to point out the best local and other outward
circumstances for carrying on the different Her-
metic operations, as follows : —

The Fourth Concord is full notable

Between this arte and places convenable.

Some places must needs be ever more drie,

Close from aier and no waies windy ;

Some must be darke and dim of sight,

In which Sun-beams none maye light ;

But for some places, the trewth so is,

Thei cannot have too much brightnes :

Some places must needes be moist and cold,

For some workes as Auctors toulde ;

But in our workes in everie place,

Wind will hurt in everie case :

Therefore for every worke in season

Ye must ordaine places by reason.

Philosophers said, by their engine,

How it should be wrought within locks nyne.

Astrologers said it was a grace

To finde a fitting working place :

For manie things will wondrous doe

In some places and elsewhere not soe ;

But contrarie wonders be of one thinge,

In contrairie countries wrought without leasing ;

Whereof none other cause maye appeare,

But only contrarye places of the spheare :

Whereto places contrairye of the grounde,

To them concordant and obedient be founde ;

33 Ordinal, chap. vi.

448 Laws and Conditions.

Hereof great evidence and wittnes full eleare,
In the Magnet's stone openly doth appeare,
Whose northe qiointe draweth towards his countrye,
Which under the South Star drive th needles away.
Wherefore wise men which for this Arte soughte,
Found some places concordant, some places not.34

Secrecy having been a principal object with
those practising this Art, difficulty was found
often to secure this, and at the same time supply
the other conditions, which vary with the con-
stitution and instinct of the spiritual guide. Just
such a locality as Virgil appointed for his Bees, has
been mentioned as desirable with all his appropriate
allegorical exceptions of corrupt and evil asso-
ciates. Strong currents of air are well known
to disturb communion ; and the entranced Sub-
ject is more or less susceptible of all imaginative
impressures, which, even after their act has passed
away, hang and pollute the ether of their per-
tinacious abode, as adepts well testify, and Corne-
lius Agrippa, in his Occult Philosophy, diffusely
expounds, showing that truly

It is a grace
To finde a fitting working-place.

The following lessons of an English Adept,
neither antique nor envious, may not be unin-
structive in conclusion of the rest. — If thy desire
leads thee on to the practice (that is of the ultimate
Philosophic Work), says Vaughan, consider well
with thyself what manner of man thou art, and
what it is that thou wouldst do : For it is no small
matter. Thou hast resolved with thyself to be a
co-operator with the living God, and to minister to
Him in his work of generation. Have a care, there-
fore, that thou dost not hinder his work ; for if
thy heat exceeds the natural proportion, thou
hast stirred up the wrath of the moist natures,
and they will stand up against the central fire,
and the central fire against them, and there will

34

Ordinal, chap. vi.

Mental Requisites and Impediments. 449

be a terrible division in the Chaos ; but the sweet
spirit of Peace, the true eternal Quintessence, will
depart from the elements, leaving both them and
thee to confusion ; neither will he apply himself
to that Matter as long as it is in thy violent
destructive Hands. We should always remember
that doctrine of Zeno, that Nature gave us one
tongue and two ears, that we might hear much and
speak little. Let not any man therefore be ready
to vomit forth his own shame and ignorance ; let
him first examine his knowledge, and especially his
practice, lest upon the experience of a few violent
knocks he presume to judge of Nature in her very
sobrieties. But if thou knowest the principal First
Matter, know also for certain thou hast discovered
the Sanctuary of Nature. There is nothing between
thee and her treasures but the Door : that indeed
must be opened. Have therefore a charitable
seraphic mind, charitable and not destructive to
thyself. There is in every true Christian a spice,
I will not say a grain, of faith, for then we could
work miracles. But know that as God is the
Father, so Charity is the nurse of Faith. For there
springs from charitable works, (from the effects
of spiritual beneficence,) a hope of heaven; and
who is he that will not gladly believe what he
hopes to obtain ? On the contrary, there springs
no hope at all from the works of darkness, and
by consequence no faith, but that faith of devils
to believe and tremble. — Settle not in the lees and
puddles of the world. Have thy heart in heaven and
thy hands upon earth. Ascend in piety and descend
in charity. For this is the Nature of Light and the
way of the children of it. Thou must live, as says
Agrippa, according to God and the angels, rejecting
all things that are dissimilar to the heaven ; other-
wise thou canst have no communion with superiors.
Lastly, Unus esto non solas. Avoid the multitude,
as well of passions as of persons. And, in conclu-
sion, I would have thee understand that every day

450

Laws and Conditions.

is a contracted year, and that each year is an
extended day. Anticipate the year in the day,
and lose not a day in the year. Make use of inde-
terminate agents till thou canst find a determinate
one : the many wish well, but one only loves.
Circumferences spread, but centres contract : so
superiors dissolve and inferiors coagulate ; stand
not long in the sun nor long in the shade, where
extremes meet, there look for complexions. Learn
from thy errors to . be infallible, and from thy
misfortunes to be constant. There is nothing
stronger than Perseverance, for it ends in miracles.3,3
Abundant evidence might here be brought to
bear ; but sufficient has been said for suggestive
purposes, and addition would be as little likely
to stimulate inquiry without practical information
as to satisfy the incredulous. Nothing is more
generally insisted on, next to benevolence and
rectitude of intention, than perseverance for
this experiment ; and if to the foregoing instruc-
tions we add in sum, that effects rationally investi-
gated lead into their causes, and that as the plant
of its seed is reared, and according to its proper
species germinates in a congenial soil, so in this
philosophy the end is implied in the beginning, and
the purpose is by the product made manifest —
the motive, through the resulting action, by the
metaphysical cause, into physical effect ;
Qui capit, Ille Sapit.

And with this advice we conclude our introduction,
as it may be called, to the Sphinx's lair. — The first
link in the chain of vital causes moves, as we
apply the Master Key.

Portus
Explicit, at Praxis manualis cetera pandet.

35 Anima Magia Abscondita, p. 51, &c: Coelum Terrae, p. 137.