INDEX.

Abraham the Jew, [99]
Adfar, an Arabian adept of Alexandria, [53]
Alain of Lisle, [67]
Albertus Magnus, [57]
Alcahest, [157]
Alchemy—Diversity of opinion on the object of alchemical science, [9];
the avowed object, [10];
the aim said to be concealed, [11];
symbolism of the science, [11];
distinction between alchemy and chemistry, [21];
alchemy as a factor in the progress of the physical sciences, [27];
physical nature of the alchemical aim established by the lives and writings of the adepts, [29];
side issues of alchemical theories, [32];
application of alchemy to the extension of life, [65];
modification of the human body by alchemy, [65];
alchemy the science of the four elements, [93];
the Seal of God set on the secret of alchemy, [165]
Alfarabi, [48]
Alipili, [22], [23]
Altotas, [221], [234]
Ancient War of the Knights, [43]
Anima Magica Abscondita, [21]
Anonymous adept, [184]
Antimony, Basil Valentine’s preparation for the study of, [17];
the Triumphal Chariot of Antimony, [121]
Aphrodite Urania, [37]
Apono, Peter d’, [88]
Aquinas, St Thomas, [61]
Argent Vive—Reduction of metals into sophic Argent Vive, [87];
the Medicine of all Metals, [90];
the first thing to be ascertained in alchemy is the significance of this term, [92]
Arnold de Villanova, [88]
Ars Lulliana, [68]
Avicenna, [51]
Azoth, or The Star in the East, a forthcoming work on the psychic potencies which enter into the higher act of transmutation, on the mysteries of spiritual chemistry, and on the possibilities of practical transcendentalism, [37]

Bacon, Roger, [63]
Balsamo, Joseph, Travels, Adventures, and Imprisonments, [220]
Basil, Valentine, [120]
Belin, Albert, [186]
Berigard of Pisa, [148]
Bird, William, unknown adept, [150]
Böhme, Jacob, [161]
Bono, Peter, [118]
Borri, Guiseppe Francesco, [208]
Botticher, John Frederich, neophyte, [212]
Braccesco, Giovanni, [151]
Busardier, unknown adept, [182]
Butler, [168]

Cagliostro, Count Allesandro, name assumed by Balsamo, [230]
Calcination, an alchemical process, [13], [19]
Canons of Espagnet, [19]
Charnock, Thomas, [148]
Chemistry, said to have no connection with alchemy, [14];
distinction between alchemy and chemistry, [21], [25];
a counter view, [44]
Contemplation, a preparation for alchemical practices, [18]
Cremer, John, pseudo-abbot of Westminster, [83]

Dalton, Thomas, [133]
Dee, John, [153]
Delisle, [216]
D’Espagnet, Jean, [170];
on the obstacles which beset the alchemist, [39]
Diana Unveiled, [180]
Dissolution, an alchemical process, [12]
Dominic, St, said to have been an adept, [58]
Dubois, descendant of Flamel, [114]
Dunstan, St, Book of, [154], [155]

Egyptian Masonry, [245], [250], and [Appendix II].
Elias the Artist, [193]
Eliphas Lévi, [82]
Elixir, the White and Red, [195]
Étoile Flamboyante, [59]
Eugenius Philalethes, [21], [31], [189]
Exaltation, an alchemical process, [32]

Fabre, Pierre Jean, [200]
Ferarius, [92]
Figuier, Louis, alchemical critic, [27], [63]
Fioravanti, Leonardi, [153]
Flamel, Nicholas, [95]
Fontaine, John, [129]

Galip, [55]
Geber, [44]
Generation of Metals, [38], [48], [133]
Goëtic magic, [65]
Gold, [10], [28], [140]
Grand Magisterium, [57], [123]
Grand Secret and Grand Act, [170], [189]
Great Art, [130]
Grimoire, [60]
Gustenhover, [181]

Helmont, J. B. Van, [166]
Helvetius, John Frederick, [201]
Hermetic—Aim of Hermetic science, [29];
true method of Hermetic interpretation, [30];
supreme secret of Hermetic philosophy, [66];
the Hermetic art a gift of God, [68]
Heydon, John, [210]
Hitchcock—His Remarks on Alchemy and the Alchemists, [10], [14], [23], [30]

Interpretation of Hermetic theories, &c.—Hermetic typology, [10];
the moral method, [13];
the Psychic method, [122]
Invocation as a preparation for the practice of alchemy, [17]
Isaac of Holland, [123]

Jean de Meung, [90]
Johannes de Rupecissa, [119]
John XXII., Pope, [93]

Kalid, an initiated monarch, [54]
Khunrath, Henry, [159];
treats of spiritual alchemy, [33], [36]

Lascaris, [211]
Lavures, alchemical operations, [112]
Light—Veritable light of alchemy, [15];
vision in the Divine Light, [16];
light the First Matter of the Magnum Opus, [38]

Magic Chain, [22]
Magnum Opus—The first Matter of the Magnum Opus in its psychic aspect to be revealed in a forthcoming work, Azoth, or The Star in the East, [37];
processes for the accomplishment of the Magnum Opus, [42];
these described by Arnold, [90];
the composition of the Stone is the accomplishment of the Magnum Opus, [152];
manner of the accomplishment of the Magnum Opus described in “The Adventures of an Unknown Philosopher,” [186]
Maier, Michael, [58], [87], [160]
Man—The concealed subject of every adept, [11];
the mystic vase of election, [14]
Manuel, Domenico, [215]
Mary of Alexandria, [36]
Matter, the first matter of the Magnum Opus, said to be gold, [28];
defined as a fifth element, [39];
one only and self-same thing, [40];
its true nature not disclosed by the adepts, [41];
its informing spirit variously adaptable, [43];
a duplex nature, [53];
contained in silver and gold, [87];
the seed of every metal can be reduced into the first matter, [93];
figured in the book of Rabbi Abraham, [103];
found by Nicholas Flamel, [106];
mercury the true first matter, [118];
the matter of the philosophical stone a viscous water, [119];
said to be Saturn, or lead, [124];
is found everywhere, [136];
may be discovered by studying the best books of the philosophers, [145]
Medicine—Properties of a universal medicine attributed to the Stone, [13];
the Stone a medicine for metals and man, [32];
life is prolonged by the stone, [123];
application of the tincture as a medicine for the human body, [148]
Mercury—Identified with the supernatural, [11];
obstacles to its discovery, [39];
sophic mercury described by Avicenna, [52];
mercury the water of metals, [129];
a matchless treasure, [197]
Morien, [53]
Morning Star, [36]

New Birth, [11], [12]
Norton, Thomas, [130]

Obereit, John Hermann, [219]
One Thing Needful—The exaltation of the cognising faculty, [15]
Orizon Æternitatis, mystical term of Paracelsus, [36]

Palingenesis, [92]
Philalethes, Eirenæus, [187];
on the Aqua Philosophorum, [22]
Picus de Mirandola, [136]
Psychic Chemistry—A Scheme of Absolute Reconstruction, [36];
accomplished by the Divine Power in the Soul, [22];
general observations on spiritual alchemistry, [32-37]

Regnauld, Brother, [63]
Rhasis, [46]
Richthausen, his transmutations with stolen powder, [183]
Ripley, George, [134];
his description of the Stone, [41];
supposed to have initiated Thomas Norton, [130]
Romance of the Rose, [90]
Rose Nobles, [82], [84], [86]
Rosicrucians—Had other alchemical objects than metallic transmutations, [36];
the associates defended by Michael Maier, [160];
initiation offered by the Rosicrucians to Sendivogius, [179]

Sendivogius, Michael, [175];
“The New Light of Alchemy” falsely ascribed to this neophyte, [21], [31]
Separation an alchemical process, [12], [17]
Sethon, Alexander, [171]
Son of the Sun, [37]
Sophistication of metals, [62]
Starkey, George, [165], [195], [197], &c.
Stone of the Philosophers—Said to be a symbol of immortality, [13];
analogous in its nature to the state of primeval man, [31];
Transmutation accomplished by its means, [38];
in appearance a subtle, brown, and opaque earth, [132];
dark, disesteemed, and grey in colour, [165];
the seed out of which gold and silver are generated, [201]
Subject of Alchemy—According to Hitchcock, [13];
according to George Starkey, [24]
Suggestive inquiry concerning the Hermetic Mystery, [9], [14], [17], [24], [30], [34]
Sulphur (Sophic)—Said to symbolise Nature, [11];
sophic sulphur and the conscience, [12];
difficulties in its discovery, [39];
described by Avicenna, [52]

Transmutation—Doubts as to the significance of the term, [9];
identified with spiritual conversion, [13];
the physical theory of Transmutation, [38], &c.;
possibility of the fact, [33]
Transmutations performed by adepts and their emissaries, [84], [94], [106], [118], [133], [136], [148], [156], [167], [168], [177], [178], [181], [183], [184], [185], [196], [201-208], [212-216], [217], [218]
Trévisan, Bernard, [124];
honoured by Philalethes, [194]
Tschoudy, Baron, [39]
Typology—Possibility of an infinite variety of interpretations of any sequence of typology, [29]

Urbigerus—His alchemical aphorisms, [40]

Vase of the Philosophers—Identified with man, [14];
its true nature unexplained by adepts, [41];
described by Geber, [46]
Vaughan, Thomas, [187]

Wisdom Faculty, [15]
Wood of Life, [152]

Zachaire, Denis, [140]

Turnbull & Spears, Printers, Edinburgh.

PUBLISHED BY MR GEORGE REDWAY.

With Illustrations. Crown 8vo. Historico-Symbolical Binding. 454 pp, price 7s. 6d.

THE REAL HISTORY OF THE ROSICRUCIANS. Founded on their own Manifestoes, and on Facts and Documents collected from the Writings of Initiated Brethren. By ARTHUR EDWARD WAITE.

“We desire to speak of Mr Waite’s work with the greatest respect on the points of honesty, impartiality, and sound scholarship. Mr Waite has given, for the first time, the documents with which Rosicrucianism has been connected in extenso.”—Literary World.

“There is something mysterious and fascinating about the history of the Virgin Fraternity of the Rose.”—Saturday Review.

“A curious and interesting story of the doings of a mysterious association in times when people were more ready to believe in supernatural phenomena than the highly-educated, matter-of-fact people of to-day.”—Morning Post.

Crown 8vo, cloth, with Frontispiece, price 7s. 6d. Third Edition, revised and enlarged.

MAGIC, WHITE AND BLACK; or, The Science of Finite and Infinite Life, containing Practical Hints for Students of Occultism. By FRANZ HARTMANN, M.D.

“Dr Hartmann’s ‘Magic,’ as compared with ‘Light on the Path,’ is a bulky tome; and in its closely-printed pages students of occultism will find hints, ‘practical’ and otherwise, likely to be of great service to them in the pursuit of their studies and researches. It was not the author’s ‘object, in composing this book, to write merely a code of Ethics, and thereby to increase the already existing enormous mountain of unread moral precepts, but to assist the student of occultism in studying the elements of which his own soul is composed, and to learn to know his own physical organism. I want to give an impulse to the study of a science which may be called the “anatomy and physiology of the Soul,” which investigates the elements of which the soul is composed, and the source from which man’s desires and emotions spring.’ Dr Hartmann’s compendium is ‘an attempt to show the way how man may become a co-operator of the Divine Power, whose product is Nature,’ and his pages, as described by himself, ‘constitute a book which may properly have the title of “Magic,” for if the readers succeed in practically following its teaching, they will be able to perform the greatest of all magical feats, the spiritual regeneration of Man.’ Dr Hartmann’s book has also gone into a third edition, and has developed from an insignificant pamphlet, ‘written originally for the purpose of demonstrating to a few inexperienced inquirers that the study of the occult side of nature was not identical with the vile practices of sorcery,’ into a compendious volume, comprising, we are willing to believe, the entire philosophic system of occultism. There are abundant evidences that the science of theosophy has made vast strides in public estimation of late years, and that those desirous of experimenting in this particular and in many respects fascinating, branch of ethics, have leaders whose teaching they can follow with satisfaction to themselves.”—Saturday Review.

Crown 8vo, Cloth, price 7s. 6d.

POSTHUMOUS HUMANITY; A Study of Phantoms. By ADOLPHE D’ASSIER, Member of the Bordeaux Academy of Sciences. Translated and Annotated by HENRY S. OLCOTT, President of the Theosophical Society. To which is added an Appendix shewing the Popular Beliefs current in India respecting the Post-mortem Vicissitudes of the Human Entity.

Truth says—“If you care for ghost stories, duly accredited, excellently told, and scientifically explained, you should read the translation by Colonel Olcott of M. Adolphe d’Assier’s ‘Posthumous Humanity,’ a study of phantoms. There is no dogmatism so dogged and offensive as that of the professed sceptic—of the scientific sceptic especially—who ex vi termini ought to keep the doors of his mind hospitably open; and it is refreshing, therefore, to find such scientists as Wallace, Crookes, and M. d’Assier, who is a Positivist, in the ranks of the Psychical Research host. For my own part, though I have attended the séance of a celebrated London medium, and there convinced myself beyond all doubt of his imposture, I no more think that the detection of a medium fraud disposes of the whole question of ghosts, &c., than that the detection of an atheist priest disposes of the whole question of Christianity. Whatever view you take of this controversy, however, I can promise you that you will find the book interesting at least if not convincing.”

Pott 8vo, Cloth, Limp, price 1s. 6d.

LIGHT ON THE PATH. A Treatise written for the Personal Use of those who are ignorant of the Eastern Wisdom, and who desire to enter within its influence. Written down by M. C., Fellow of the Theosophical Society. New Edition, with Notes, by the Author.

“So far as we can gather from the mystic language in which it is couched, ‘Light on the Path’ is intended to guide the footsteps of those who have discarded the forms of religion while retaining the moral principle to its fullest extent. It is in harmony with much that was said by Socrates and Plato, although the author does not use the phraseology of those philosophers, but rather the language of Buddhism, easily understood by esoteric Buddhists, but difficult to grasp by those without the pale. ‘Light on the Path’ may, we think, be said to be the only attempt in this language and in this century to put practical occultism into words; and it may be added, by way of further explanation, that the character of Gautama Buddha, as shown in Sir Edwin Arnold’s ‘Light of Asia,’ is the perfect type of the being who has reached the threshold of Divinity by this road. That it has reached a third edition speaks favourably for this multum in parvo of the science of occultism; and ‘M. C.’ may be expected to gather fresh laurels in future.”—Saturday Review.

Crown 8vo, cloth, price 6s.

A BIOGRAPHICAL ROMANCE.

A PROFESSOR OF ALCHEMY (Denis Zachaire).

“A clever story.... The hero is an alchemist who actually succeeds in manufacturing pure gold.”—Court Journal.

“Shadowy and dream-like.”—Athenæum.

“An interesting and pathetic picture.”—Literary World.

“The story is utterly tragical, and is powerfully told.”—Westminster Review.

“A vivid picture of those bad old times.”—Knowledge.

“Sure of a special circle of readers with congenial tastes.”—Graphic.

“This is a story of love—of deep, undying, refining love—not without suggestions of Faust. The figure of Berengaria, his wife, is a noble and touching one, and her purity and sweetness stand out in beautiful relief from the gloom of the alchemist’s laboratory and the horrors of the terrible Inquisition into whose hands she falls. The romance of the crucible, however, is not all permeated by sulphurous vapours and tinged with tartarean smoke. There is often a highly dramatic element.”—Glasgow Herald.

Demy 8vo, bevelled cloth, gilt, price 10s. 6d.

THE MYSTERIES OF MAGIC: A Digest of the Writings of Eliphas Lévi. With Biographical and Critical Essay, by ARTHUR EDWARD WAITE.

The Morning Post says:—“Of the many remarkable men who have gained notoriety by their proficiency, real or imaginary, in the Black Arts, probably none presents a more strange and irreconcilable character than the French magician, Alphonse Louis Constant. Better known under the Jewish pseudonym of Eliphas Lévi Zahed, this enthusiastic student of forbidden art made some stir in France, and even in London, and was frequently consulted by those who were inclined to place some credit in his reputation as a magician. His works on magic are those of an undoubted genius, and divulge a philosophy beautiful in conception if totally opposed to common sense principles. There is so great a fund of learning and of attractive reasoning in these writings that Mr Arthur Waite has published a digest of them for the benefit of English readers. This gentleman has not attempted a literal translation in every case, but has arranged a volume which, while reproducing with sufficient accuracy a great portion of the more interesting works, affords an excellent idea of the scope of entire literary remains of an enthusiast for whom he entertains a profound admiration.

“With regard to the contents of the present volume, there is nothing in it very suggestive of sulphur. No apprehension need be felt if the book be left about the house that the adventurous members of the family circle will commence incantations in mystic robes with the aid of Abracadabra, the Pentagram and incense. In fact, Eliphas over and over again sets his face against amateur attempts at magical practices. The reader may, however, with profit peruse carefully the learned dissertations penned by M. Constant upon the Hermetic art treated as a religion, a philosophy, and a natural science. As a religion, Eliphas holds it to be that of the ancient Magi and the initiates of all ages; as a philosophy its principles are traced in the Alexandrian school, and in the theories of Pythagoras; as a science, he indicates the methods to be ascertained from Paracelsus, Nicholas Flamel, and Raymond Lully. In view of the remarkable exhibitions of mesmeric influence and thought-reading which have recently been given, it is not improbable that the thoughtful reader may find a clue in the writings of this cultured and amiable magician to the secret of many of the manifestations of witchcraft that formerly struck wonder and terror into the hearts of simple folks eager to behold and ready to believe in supernatural powers.”

Fcap. 8vo, cloth, price, including the pack of cards 78 in number, 5s.

FORTUNE-TELLING CARDS.—THE TAROT; Its Occult Signification, Use in Fortune-Telling, and Method of Play, &c. By S. L. MACGREGOR MATHERS.

“The designs of the twenty-one trump cards are extremely singular; in order to give some idea of the manner in which Mr Mather uses them in fortune-telling it is necessary to mention them in detail, together with the general signification which he attaches to each of them. The would-be cartomancer may then draw his own particular conclusions, and he will find considerable latitude for framing them in accordance with his predilections. It should further be mentioned that each of the cards when reversed conveys a meaning the contrary of its primary signification. No. 1 is the Bateleur or Juggler, called also Pagad; the latter designation is adduced by Count de Gebelin in proof of the Oriental origin of Tarots, it being derived from PAG, chief or master, and GAD, fortune. The Juggler symbolizes Will. 2. The High Priestess, or female Pope, represents Science, Wisdom, or Knowledge. 3. The Empress, is the symbol of Action or Initiative. 4. The Emperor, represents Realization or Development. 5. The Hierophant or Pope is the Symbol of Mercy and Beneficence. 6. The Lovers, signify Wise Disposition and Trials surmounted. 7. The Chariot, represents Triumph, Victory over Obstacles. 8. Themis or Justice, symbolizes Equilibrium and Justice. 9. The Hermit, denotes Prudence. 10. The Wheel of Fortune, represents Fortune, good or bad. 11. Fortitude, symbolizes Power or Might. 12. The Hanged Man—a man suspended head downwards by one leg—means Devotion, Self-Sacrifice. 13. Death, signifies Transformation or Change. 14. Temperance, typifies Combination. 15. The Devil, is the image of Fate or Fatality. 16. The Lightning-struck Tower, called also Maison-Dieu, shows Ruin, Disruption. 17. The Star, is the Emblem of Hope. 18. The Moon, symbolises Twilight, Deception, and Error. 19. The Sun, signifies Earthly Happiness. 20. The Last Judgment, means Renewal, Determination of a matter. 21. The Universe, represents Completion and Reward. 0. The Foolish Man, signifies Expiation or Wavering. Separate meanings, with their respective converses, are also attached to each of the other cards in the pack, so that when they have been dealt out and arranged in any of the combinations recommended by the author for purposes of divination, the inquirer has only to use this little volume as a dictionary in order to read his fate.”—Saturday Review.

GEORGE REDWAY, YORK STREET, COVENT GARDEN.