nd 197.

(2b) _Ibid_., p. 98, _cf_. p. 29.

In view of these quotations, the alliance (shall I say?) between alchemy
and mysticism cannot be asserted to be of late origin. And we shall
find similar statements if we go further back in time. To give but one
example: "Among the earliest authorities," writes Mr WAITE, "the _Book
of Crates_ says that copper, like man, has a spirit, soul, and body,"
the term "copper" being symbolical and applying to a stage in the
alchemical work. But nowhere in the _Turba_ do we meet with the concept
of the Philosopher's Stone as the medicine of the metals, a concept
characteristic of Latin alchemy, and, to quote Mr WAITE again, "it does
not appear that the conception of the Philosopher's Stone as a medicine
of metals and of men was familiar to Greek alchemy;"(3)

(3) _Ibid_., p. 71.

All this seems to me very strongly to support my view of the origin of
alchemy, which requires a specifically Christian mysticism only for this
specific concept of the Philosopher's Stone in its fully-fledged form.
At any rate, the development of alchemical doctrine can be seen to have
proceeded concomitantly with the development of mystical philosophy and
theology. Those who are not prepared here to see effect and cause may be
asked not only to formulate some other hypothesis in explanation of
the origin of alchemy, but also to explain this fact of concomitant
development.

From the standpoint of the transcendental theory of alchemy it has been
urged "that the language of mystical theology seemed to be hardly so
suitable to the exposition (as I maintain) or concealment of chemical
theories, as the language of a definite and generally credited branch of
science was suited to the expression of a veiled and symbolical process
such as the regeneration of man."(1) But such a statement is only
possible with respect to the latest days of alchemy, when there WAS a
science of chemistry, definite and generally credited. The science of
chemistry, it must be remembered, had no growth separate from alchemy,
but evolved therefrom. Of the days before this evolution had been
accomplished, it would be in closer accord with the facts to say that
theology, including the doctrine of man's regeneration, was in the
position of "a definite and generally credited branch of science,"
whereas chemical phenomena were veiled in deepest mystery and tinged
with the dangers appertaining to magic. As concerns the origin of
alchemy, t