Arthur Edward Waite - The Hermetic Museum

THE HERMETIC MUSEUM RESTORED AND ENLARGED was published in Latin at Frankfort, in the year 1678, and, as its title implies, it was an enlarged form of an anterior work which, appearing in 1625, is more scarce, but, intrinsically, of less value. Its design was apparently to supply in a compact form a representative collection of the more brief and less ancient alchemical writers; in this respect, it may be regarded as a supplement to those large storehouses of Hermetic learning such as the Theatrum Chemicum, and that scarcely less colossal of Mangetus, the Bibliotheca Chemica Curiosa, which are largely concerned with the cream of the archaic literature, with the works of Geber and the adepts of the school of Arabia, with the writings attributed to Hermes, with those of Raymond Lully, Arnold de Villa Nova, Bernard Trevisan, and others.

THE HERMETIC MUSEUM would also seem to represent a distinctive school in Alchemy, not altogether committed to certain modes and terminology which derived most of their prestige from the past, and sufficiently enigmatical as it was, still inclined to be less obscure and misleading than was the habit of the older masters. For it belonged to a period which had inherited a bitter experience of the failures, impostures, and misery surrounding the Magnum Opus and its mystical quest, which was weary of unequipped experiment, weary of wandering "multipliers," and pretentious "bellows-blowers," while it was just being awakened to the conviction that if Alchemy were true at all, it was not to be learned from books, or, at least, from any books which had hitherto been written on the subject. Running through all the tracts which are comprised in the following volumes, the reader will recognize traces of a central claim in alchemical initiationthat the secrets, whatever they were, must be understood as the property of a college of adepts, pretending to have subsisted from time almost immemorial, and revealing themselves to the select and the few, while the literature, large as it is, appears chiefly as an instrument of intercommunication between those who knew. At the same time, it may also be regarded as a sign and omen to the likely seeker, an advertisement that there was a mystery, and that he must go further who would unravel it.

While the treatises now translated are for the most part anonymous, as befits veiled masters, the literary reader will remember that the name of John de Meung connects the allegorical "Romance of the Rose" with the parables of Alchemy; Flamel will be familiar to all Hermetic students as the most celebrated of the French adepts; the saintly name of Basil Valentine, investigator of the properties of antimony, will not even now be unhonoured by the chemist; Eirenaeus Philalethes, equally revered and unknown by all devout Spagyrites, is supposed to have been the most lucid of hierophants, and the "Open Entrance" to be the clearest of all his works. Helvetius was an illustrious chemist, and Michael Maier is a person of some repute in the Rosicrucian controversy. Michael Sendivogius was an uninstructed disciple of Alexander Seton, and the "New Chemical Light," which he published and claimed as his own, was really the work of his master, who has been called the chief martyr of Alchemy. It may be added in this connection that some critics have cast doubt upon the genuine nature of the "Testament of John Cremer," and it is true that the annals of Westminster do not include an abbot of that name.

It should be understood that the writer of this brief note must not be accredited with the translation which it seeks to introduce. That is the work of a gentleman who is said to have had a life-long acquaintance with alchemical literature; it has been subjected to a searching revision at the hands of the present editor, who may himself be permitted to claim some experience in Hermetic antiquities; the version as it stands does not uncreditably represent both the spirit and the sense of the original without the original's prolixity. While affording to the modern student of secret doctrines an unique opportunity for acquiring in English a collection of alchemical writers, this edition of THE HERMETIC MUSEUM also claims consideration at the hands of the historian as a contribution of real value to the early history of chemistry.

ARTHUR EDWARD WAITE.

ADDRESSED TO THE CANDID READER.

IT would be unjust to doubt, most gentle reader, that of all the arts invented for the use of life by the reason of man, that of Alchemy is the most noble and glorious. For all philosophers exclaim, as it were, with one voice, albeit in many languages, that this art is not only true, but (after the Divine Law by which our souls are saved) the best and most magnificent gift bestowed upon man by God; and that it should therefore be investigated with all zeal and with the greatest pains. But as good wine needs no praise, so neither does this art require a herald; for its truth is undoubted, and its utility in human life universally acknowledged, and shewn forth, not only in the Art of Medicine, in Pharmacy, and many other sciences, but more especially in the Art of Transmuting Metals, is so clearly and perspicuously demonstrated, that it in no way requires to be adorned by the splendour of oratory, or tricked out with the device of language. I will not enlarge upon the blessing which the elaboration of minerals and metals has bestowed upon our race. I merely point it out, but refrain from discussing it at length. Different men devote themselves to the study of this science from different motives. The philosopher is impelled by the love of truth, and the thirst after wisdom. He delights in knowledge for its own sake. He welcomes every elegant and copious treatise on the marvels of Nature, to the glory of Almighty God. This is a sufficiently generous reward for a philosopher. He has at his command the most effectual means of becoming rich, if he would only use them. But he is fired by the love of philosophy, and does not care for the mocking grandeur of fortune. So thought the Sages of the Saracens, Egyptians, Arabs, and Persians; for when they were oppressed by tyrants, and violently driven into exile, they protected and supported themselves by means of their Art, and, through their knowledge of the transmutation of metals, they had at their command, not only sufficient to live upon, but all the comforts and pomp of life, and thus practically demonstrated that they could obtain all that gold and silver could give. Concerning this true transmutation of metals, which is accomplished only by the Elixir or Stone of the Philosophers, we here propose to speak. This art is set forth in a series of treatises by different authors, which appeared several years ago, and, like the present volume, was entitled "A Museum of Hermes." But many writers having discussed this subject, and treated it from various points of view (so that one writes more clearly than another, and each throws light on the other's meaning), some of my friends, who are adepts in this Art, urged me to add to the former collection certain treatises supplementary of those already given. For though that former collection contained the most select writings on the subject, yet it was not as complete as it might have been, nor was it calculated to furnish to the reader in full measure the eagerly expected fruit of his study. To this wish of my friends I have all the more readily submitted, because its fulfilment must redound to the advantage of the student. I have, therefore, enlarged the collection with several most select treatises, and caused it to be adorned with many engravings. I was most strongly impelled to undertake the task by this consideration, viz., that through the fraudulent machinations of greedy impostors many false, so-called chemical treatises have been put forward, in which there is not a single spark of truth, and that very many have been, and are still being deceived by them. These dupes, by reading this book, in which the Magistery of the Stone is most clearly and plainly set forth, and into which no error or forgery has been admitted, will be secured against the imposture of that wicked and mercenary band who delight in fraud For in this book all errors are shewn up and dispelled. For this reason I confidently offer this volume to the sons of knowledge, in order that while they think upon and investigate the secret working of Nature, they may obtain from it nothing but the truth, and gain a clear insight into the very nature of things. In this alone consists the perfection of the entire most Holy Art of Philosophy. Only let them go forward along the Royal Road which Nature prescribes in all her operations. As to the rest, I heartily beg the friends of this Art to give a kindly reception to the present volume, and when, through the Will of God, by constant labour, they have put ashore in the desired haven of philosophy, after the manner of philosophers to exclude all that are unworthy from the knowledge thereof, and, being mindful of charity towards their needy neighbour in the fear of God (without any vain ostentation), to sing eternal praises to the Good and Thrice Great God for this Wonderful and Divine Gift (without any abuse thereof) in a silent and devoutly joyful heart.