In aiming to establish this, I may be thought to be endeavouring to establish a counter-thesis to that of the preceding essay on alchemy, but, in virtue of the alchemists' belief in the mystical unity of all things, in the analogical or correspondential relationship of all parts of the universe to each other, the mystical and the phallic views of the origin of alchemy are complementary, not antagonistic. Indeed, the assumption that the metals are the symbols of man almost necessitates the working out of physiological as well as mystical analogies, and these two series of analogies are themselves connected, because the principle "As above, so below" was held to be true of man himself. We might, therefore, expect to find a more or less complete harmony between the two series of symbols, though, as a matter of fact, contradictions will be encountered when we come to consider points of detail. The undoubtable antiquity of the phallic element in alchemical doctrine precludes the idea that this element was an adventitious one, that it was in any sense an afterthought; notwithstanding, however, the evidence, as will, I hope, become apparent as we proceed, indicates that mystical ideas played a much more fundamental part in the genesis of alchemical doctrine than purely phallic ones--mystical interpretations fit alchemical processes and theories far better than do sexual interpretations; in fact, sex has to be interpreted somewhat mystically in order to work out the analogies fully and satisfactorily.