‘My dear M.B.’
‘The initials’ interposed Balthazar ‘stand for the nickname which Pursewarden fastened on me — Melancholia Borealis, no less. A tribute to my alleged Judaic gloom. Proceed, my dear Clea.’ The letter was in French.
‘I have been conscious, my dear friend, that I owed you some account of my new life here, yet though I have written you fairly frequently I have got into the habit of evading the subject. Why?
Well, my heart always sank at the thought of your derisive laugh.
It is absurd, for I was never a sensitive man or quick to worry about the opinion of my neighbours. Another thing. It would have involved a long and tiresome explanation of the unease and unfamiliarity I always felt at the meetings of the Cabal which sought to drench the world in its abstract goodness. I did not know then that my path was not the path of Light but of Darkness.
I would have confused it morally or ethically with good and evil at that time. Now I recognize the path I am treading as simply the counterpoise — the bottom end of the see-saw, as it were — which keeps the light side up in the air. Magic! I remember you once quoting to me a passage (quite nonsensical to me then) from Paracelsus. I think you added at the time that even such gibberish must mean something. It does! “True Alchemy which teaches how to make or transmute out of the five imperfect metals, requires no other materials but only the metals. The perfect metals are made out of the imperfect metals, through them and with them alone; for with other things is Luna (phantasy) but in the metals is Sol (wisdom).”
‘I leave a moment’s pause for your peculiar laugh, which in the past I would not have been slow to echo! What a mountain of rubbish surrounding the idea of the tinctura physicorum, you would observe. Yes but….
‘My first winter in this windy tower was not pleasant. The roof leaked. I did not have my books to solace me as yet. My quarters seemed rather cramped and I wondered about extending them. The property on which the tower stands above the sea had also a straggle of cottages and outbuildings upon it; here lodged the ancient, deaf couple of Italians who looked after my wants, washed and cleaned and fed me. I did not want to turn them out of their quarters but wondered whether I could not convert the extra couple of barns attached to their abode. It was then that I found, to my surprise, that they had another lodger whom I had never seen, a strange and solitary creature who only went abroad at night, and wore a monk’s cassock. I owe all my new orientation to my meeting with him. He is a defrocked Italian monk, who describes himself as a Rosicrucian and an alchemist. He lived here among a mountain of masonic manuscripts — some of very great age — which he was in the process of studying. It was he who first convinced me that this line of enquiry was (despite some disagreeable aspects) concerned with increasing man’s interior hold on himself, on the domains which lie unexplored within him; the comparison with everyday science is not fallacious, for the form of this enquiry is based as firmly on method — only with different premises! And if, as I say, it has some disagreeable aspects, why so has formal science — vivisection for instance.
Anyway, here I struck up a rapport, and opened up for myself a field of study which grew more and more engrossing as the months went by. I also discovered at last something which eminently fitted my nature! Truthfully, everything in this field seemed to nourish and sustain me! Also I was able to be of considerable practical assistance to the Abbe F. as I will call him, for some of these manuscripts (stolen from the secret lodges on Athos I should opine) were in Greek, Arabic and Russian — languages which he did not know well. Our friendship ripened into a partnership. But it was many months before he introduced me to yet another strange, indeed formidable figure who was also dabbling in these matters. This was an Austrian Baron who lived in a large mansion inland and who was busy (no, do not laugh) on the obscure problem which we once discussed — is it in De Natura Rerum? I think it is — the generatio homunculi? He had a Turkish butler and famulus to help him in his experiments.
Soon I became persona grata here also and was allowed to help them to the best of my ability.
‘Now this Baron — whom you would certainly find a strange and imposing figure, heavily bearded and with big teeth like the seeds of a corn-cob — this Baron had … ah! my dear Balthazar, had actually produced ten homunculi which he called his “prophesying spirits”. They were preserved in the huge glass canisters which they use hereabouts for washing olives or to preserve fruit, and they lived in water. They stood on a long oaken rack in his studio or laboratory. They were produced or “patterned”, to use his own expression, in the course of five weeks of intense labour of thought and ritual. They were exquisitely beautiful and mysterious objects, floating there like sea-horses. They consisted of a king, a queen, a knight, a monk, a nun, an architect, a miner, a seraph, and finally a blue spirit and a red one! They dangled lazily in these stout glass jars. A tapping fingernail seemed to alarm them. They were only about a span long, and as the Baron was anxious for them to grow to a greater size, we helped him to bury them in several cartloads of horse-manure. This great midden was sprinkled daily with an evil-smelling liquid which was prepared with great labour by the Baron and his Turk, and which contained some rather disgusting ingredients. At each sprinkling the manure began to steam as if heated by a subterranean fire. It was almost too hot to place one finger in it. Once every three days the Abbe and the Baron spent the whole night praying and fumigating the midden with incense. When at last the Baron deemed this process complete the bottles were carefully removed and returned to the laboratory shelves. All the homunculi had grown in size to such an extent that the bottles were now hardly big enough for them, and the male figures had come into possession of heavy beards. The nails of their fingers and toes had grown very long. Those which bore a human representation wore clothes appropriate to their rank and style. They had a kind of beautiful obscenity floating there with an expression on their faces such as I have only once seen before — on the face of a Peruvian pickled human head! Eyes turned up into the skull, pale fish’s lips drawn back to expose small perfectly formed teeth! In the bottles containing respectively the red and blue spirit there was nothing to be seen. All the bottles, by the way, were heavily sealed with oxbladders and wax bearing the imprint of a magic seal. But when the Baron tapped with his fingernail on the bottles and repeated some words in Hebrew the water clouded and began to turn red and blue respectively. The homunculi began to show their faces, to develop cloudily like a photographic print, gradually increasing in size. The blue spirit was as beautiful as any angel, but the red wore a truly terrifying expression.
‘These beings were fed every three days by the Baron with some dry rose-coloured substance which was kept in a silver box lined with sandalwood. Pellets about the size of a dried pea. Once every week, too, the water in the bottles had to be emptied out; they had to be refilled (the bottles) with fresh rainwater. This had to be done very rapidly because during the few moments that the spirits were exposed to the air they seemed to get weak and unconscious, as if they were about to die like fish. But the blue spirit was never fed; while the red one received once a week a thimblefull of the fresh blood of some animal — a chicken I think.