The alchemists held that the metals are one in essence, and spring from the same seed in the womb of nature, but are not all equally matured and perfect, gold being the highest product of Nature’s powers. In gold, the alchemist saw a picture of the regenerate man, resplendent with spiritual beauty, overcoming all temptations and proof against evil; whilst he regarded lead--the basest of the metals--as typical of the sinful and unregenerate man, stamped with the hideousness of sin and easily overcome by temptation and evil; for whilst gold withstood the action of fire and all known corrosive liquids (save _aqua regia_ alone), lead was most easily acted upon. We are told that the Philosopher’s Stone, which would bring about the desired grand transmutation, is of a species with gold itself and purer than the purest; understood in the mystical sense this means that the regeneration of man can be effected only by Goodness itself--in terms of Christian theology, by the Power of the Spirit of Christ. The Philosopher’s Stone was regarded as symbolical of Christ Jesus, and in this sense we can understand the otherwise incredible powers attributed to it. The Law of Analogy. § =10.= With the theories of physical Alchemy we shall deal at length in the following chapter, but enough has been said to indicate the analogy existing, according to the alchemistic view, between the problem of the perfection of the metals, _i.e._, the transmutation of the “base” metals into gold, and the perfection or transfiguration of spiritual man; and it might also be added, between these problems and that of the perfection of man considered physiologically. To the alchemistic philosopher these three problems were one: the same problem on different planes of being; and the solution was likewise one. He who held the key to one problem held the key to all three, provided he understood the analogy between matter and spirit. The point is not, be it noted, whether these problems are in reality one and the same; the main doctrine of analogy, which is, indeed, an essential element in all true mystical philosophy, will, we suppose, meet with general consent; but it will be contended (and rightly, we think) that the analogies drawn by the alchemists are fantastic and by no means always correct, though possibly there may be more truth in them than appears at first sight. The point is not that these analogies are correct, but that they were regarded as such by all true alchemists. Says the author of _The Sophic Hydrolith_: “. . . the practice of this Art enables us to understand, not merely the marvels of Nature, but the nature of God Himself, in all its unspeakable glory. It shadows forth, in a wonderful manner . . . all the articles of the Christian faith, and the reason why man must pass through much tribulation and anguish, and fall a prey to death, before he can rise again to a new life.”[15] A considerable portion of this