Читать книгу The Magic of Éliphas Lévi - Eliphas Levi - Страница 25

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The eternal miracle of God is the unchangeable older of His providence in the harmonies of Nature; prodigies are derangements and are attributable only to degeneration in the creature. Divine miracle is thus a providential reaction for the restoration of the broken order. When Jesus cured the possessed He calmed them and suspended the marvels which they produced; when the apostles subdued the exaltation of the pythonesses they put an end to divination. The spirit of error is a spirit of agitation and subversion; the spirit of truth brings tranquillity and peace in its path. Such was the civilising influence of Christianity at its dawn; but those passions which are friends of disturbance did not, without a struggle, leave it in possession of the palm of easy victory. Expiring polytheism drew powers from the Magic of the old sanctuaries; to the mysteries of the Gospel it still opposed those of Eleusis. Apollonius of Tyana was set up as a parallel to the Saviour of the world, and Philostratus undertook to construct a legend on the subject of this new deity. Thereafter came the Emperor Julian, who would have been himself deified if the javelin which slew him had not also struck the last blow at Cæsarian idolatry. The enforced and decrepit rebirth of a religion which was dead in its forms was a literal abortion, and Julian, who attempted it, was doomed to perish with the senile offspring which he strove to bring into the world.

This notwithstanding, Apollonius and Julian were two curious, even great, personalities, and their history is epoch-making in the annals of Magic. Allegorical legends were in fashion at that period. Those who were masters embodied their doctrine in their personality, and those who were initiated disciples wrote fables which combined the secrets of initiation. The history of Apollonius by Philostratus, too absurd if it be taken literally, becomes memorable when its symbolism is examined according to the data of science. It is a kind of pagan gospel, opposed to that of Christianity; it is a secret doctrine at large, and we are in a position to reconstruct and explain it.

In the third book of Philostratus, the initial chapter contains an account of Hyphasis, a wonderful river which rises in a certain plain and is lost in unapproachable regions. That river represents magical knowledge, which is simple in its first principles but difficult to deduce accurately in respect of final consequences.1 Philostratus tells us in this connection that marriages are not fruitful unless consecrated by the balsam of trees which grow on the banks of Hyphasis. The fish of this river are sacred to Venus; their crest is blue, the scales are of many colours and their tail is golden: they can raise the tail at will. In the river there is also an animal resembling a white worm, the stewing of which produces an inflammable oil that can be kept in glass only. The animal is reserved only for the king's service, as it has power to overthrow walls. When the grease of it is exposed to the air it ignites, and there is then nothing in the whole world with which the flame can be extinguished.

By the fish of the river Hyphasis Apollonius signifies universal configuration which magnetic experiments have recently proved to be blue on one side, golden on that which is opposite and of many colours at the centre. The white worm is the Astral Light, which resolves into oil when condensed by a triple fire, and such oil is the Universal Medicine. It can only be contained by glass, this being a non-conductor for the Astral Light, its porousness being inappreciable. This secret is reserved to the king, which means an initiate of the first order, for it is truly concerned with a force by which cities can be destroyed. Some important secrets are here indicated with great clearness.

In the next chapter Philostratus speaks of unicorns and says that the horn of these animals can be fashioned into drinking-cups which are a safeguard against all poisons. The single horn of the symbolical creature represents hierarchic unity, and hence Philostratus adds, on the authority of Damis, that the cups in question are also exclusive to kings. “Happy,” says Apollonius, “is he who is never intoxicated but in drinking out of such a goblet.”

Damis narrates further that Apollonius met with a woman who was white from feet to breasts but black in the upper region. His disciples were alarmed at the prodigy, but the master gave her his hand, for he knew her. He told them that she was the Indian Venus, whose colours are those of the bull Apis, adored by the Egyptians. This harlequin female is magical science, the white limbs—or created forms—of which reveal the black head, or that supreme cause which is unknown to man at large. But Philostratus and Damis knew, and it was under emblems like these that they gave expression in concealment to the doctrine of Apollonius. The secret of the Great Work is contained in the fifth to the tenth chapters of this third book, and the form of symbolism adopted is that of dragons defending the entrance to a palace of the wise.2 There are three species of dragons—dwellers respectively of marshes, plains and mountains. The mountain is Sulphur, the marsh Mercury and the plain is the Salt of the Philosophers. The dragons of the plain are pointed on the back, like a saw-fish, referring to the acid potency of salt. Those of the mountains have golden scales and a golden beard, while the sound of their creeping movement is like the tinkling of copper. In their head is a stone by which all miracles can be worked. They bask on the shores of the Red Sea and they are caught by the help of a red cloth embroidered with golden letters; on these enchanted letters they lay their head and fall asleep, and they are then decapitated with an axe. Who does not recognise here the Stone of the Philosophers, the Magistery at the Red and the famous regimen of fire, represented by golden letters? Under the name of Citadel of the Wise, Philostratus goes on to describe the Athanor as a hill surrounded by a mist but open on the southern side. It has a well four paces in breadth, from which an azure vapour rises, drawn up by the warmth of the sun and displaying all colours of the rainbow. The bottom of the well is sanded with red arsenic. In its vicinity is a basin filled with fire, and thence rises a livid flame, odourless and smokeless, and never higher or lower than the basin-edge. There are also two reservoirs of black stone, in one of which rain is stored and in the other wind. The rain-cistern is opened when there is excessive drought and then clouds come forth which water the whole country. It would be difficult to describe more exactly the Secret Fire of the Philosophers and that which they term their Balneum Mariœ. It follows from this account that the ancient alchemists employed electricity, magnetism and steam in their Great Work.

Philostratus speaks subsequently of the Philosophical Stone itself, which he calls indifferently a Stone and Light. “The profane are not permitted to discover it, because it vanishes if not laid hold of according to the processes of the Art. It is the wise only who, by means of certain verbal formulae and rites, can attain the Pantarba. This is the name of the Stone, which at night has the appearance of fire, being flaming and sparkling, while in the day it dazzles by its brightness. This light is a subtle matter of admirable virtue, for it attracts all that is near it.3

The above revelation concerning the secret doctrines of Apollonius proves that the Philosophical Stone is no other than an universal magnet, formed of the Astral Light condensed and fixed about a centre. It is an artificial phosphorus containing the concentrated virtues of all generative heat, and the multitude of allegories and traditions extant concerning it are as testimonies to its certain existence.4

The entire life of Apollonius, as recorded by Philostratus, following Damis the Assyrian, is a tissue of apologues and parables, the concealed doctrine of great masters of initiation being written in this manner at the period, as already intimated. We know therefore why the recital embodies fables, and underneath the text of these fables we should expect to find, and may even look to understand, the secret knowledge of the hierophants.

His great science and conspicuous virtues notwithstanding, Apollonius was not a successor in the hierarchic school of the Magi. His initiation had India as its source and he was addicted to the enervating practices of the Brahmins; further, he preached rebellion and regicide openly: he was a great character in a wrong path. The figure of the Emperor Julian seems more poetic and beautiful than that of Apollonius; he maintained on the throne of the world all the austerity of a sage; and he sought to transpose the young sap of Christianity into the enfeebled body of Hellenism. He was a noble maniac, guilty only of too much devotion to the associations of the fatherland and the images of its ancestral gods. As a counterpoise to the realising efficacy of Christian doctrine he called Black Magic to his aid and plunged into darksome evocations, following the lead of Jamblichus and Maximus of Ephesus. But the gods whom he desired to resuscitate in their youth and beauty appeared before him cold and decrepit, shrinking from life and light, and ready to fly before the sign of the cross.

The closing had been taken in full according to the grade of Hellenism, and the Galilean had conquered. Julian died like a hero, without blaspheming Him who overcame, as it had been falsely pretended.5 Ammianus Marcellinus portrays his last moments at length: they were those of a warrior and philosopher. The maledictions of Christian sacerdotalism echoed long over his tomb; has not the Saviour, that lover of noble souls, pardoned adversaries less interesting and less generous than the unfortunate Julian?

On the death of this emperor, Magic and idolatry were involved in one and the same universal reprobation. At this time there came into existence those secret associations of adepts, to which Gnostics and Manicheans gravitated at a later period. The societies in question were the depositaries of a tradition of errors and truths admixed; but they transmitted, under the seal of terrific pledges, the Great Arcanum of ancient omnipotence, together with the ever frustrated hopes of extinct worships and fallen priesthoods.

1 It has to be observed that the Hyphasis was a certain river of India which is assigned by tradition as the boundary of Alexander's conquests. Had Éliphaa Lévi been acquainted with this fact he might have allegorised with success thereon.

2 It is noticeable that the alchemists of past centuries, who were so apt to see the Hermetic Mystery at large in all literature, and who fathered many mythical treatises on the great and the holy men of old, are silent regarding Apollonius, I am far from admitting the interpretation of Éliphas Lévi, as Philostratus belongs to the dawn of the third century, when alchemy may be said to have been unborn; but I am sure that if the early expositors had known the life of Apollonius they might almost have suspected something. Even the Abbé Pernety missed the obvious opportunity in his discourse on the Hermetic significance of the Greek and Egyptian fables.

3 It must be remembered that the Stone in symbolism is far older than the particular symbol which is called the Philosophical Stone, or Stone of Alchemy.

4 The last statement obtains in respect of the Mystic Stone, as understood, for example, by Zoharic writers.

5 The introduction to the Dogme de la Haute Magic says: (a) That Julian was one of the illuminated and an initiate of the first order; (b) That he was a Gnostic allured by the allegories of Greek polytheism; (c) That he had the satisfaction of expiring like Epaminondas with the periods of Cato.