Page:The Works of J. W. von Goethe, Volume 4.djvu/398

more necessary, as the mode of its preparation, both for physical, and especially for moral, reasons, could not be well communicated; nay, that in order to comprehend, produce, and use this great work, one must know the secrets of nature in connection, since it was not a particular, but an universal remedy, and could indeed be produced under different forms and shapes. My friend had listened to these enticing words. The health of the body was too nearly allied to the health of the soul: and could a greater benefit, a greater mercy, be shown toward others than by appropriating to one's self a remedy by which so many sufferings could be assuaged, so many a danger averted? She had already secretly studied Welling's "Opus Mago-cabalisticum," for which, however, as the author himself immediately darkens and removes the light he imparts, she was looking about for a friend, who, in this alternation of glare and gloom, might bear her company. It needed small incitement to inoculate me also with this disease. I procured the work, which, like all writings of this kind, could trace its pedigree in a direct line up to the Neo-Platonic school. My chief labour in this book was most accurately to notice the obscure hints by which the author refers from one passage to another, and thus promises to reveal what he conceals, and to mark down on the margin the number of the page where such passages as should explain each other were to be found. But even thus the book still remained dark and unintelligible enough, except that one at last studied one's self into a certain terminology, and, by using it according to one's own fancy, believed that one was, at any rate, saying, if not understanding, something. The work mentioned before makes very honourable mention of its predecessors, and we were incited to investigate those original sources themselves. We turned to the works of Theophrastus, Paracelsus, and Basilius Valentinus, as well as to those of Helmont,