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In truth, beginning with 1845 and until his death, General Hitchcock either as himself or under one of his Philosophic Initiate names conferred upon him by the Hierarchy, was connected in one way or another with almost every active Grand Dome, whether of Germany, France, England, other European countries, or America. To the members of The Fraternitas Rosæ Crucis, General Hitchcock was known, and is known, as one of its highest Hermetic, Alchemic Philosophic Initiates; as one who attained to the highest degree of Arcane knowledge; not only sat in the various Councils of the World, but in the highest seat of the Grand Domes as Hierophant..., Unknown. His word was Law; when he entered the Council or Dome, it was his right to advance to the Altar, select a Wand or Sword, take his seat in the East and call the Council or Dome to order.
To the non-Initiate reading public he is best known by his work, Alchemy and the Alchemists, wherein he freely offers the key to Alchemy to all who can read and understand. Throughout the present work, the History of the Fraternitas ACCORDING TO THE RECORDS IN THE ARCHIVES, we have made him our official interpreter of the writings of the Initiate Alchemists.
Since Alchemy, i.e., the transmutation of the ignoble into the exalted or pure gold, is the Work of Philosophic Initiation, he must be dealt with in that capacity even in the description of himself. Regrettably, there will be certain unavoidable repetitions.
“I am convinced,” says Hitchcock, “that the character of the Alchemists, and the object of their study, have been universally misconceived; and as a matter of fact [proven such by experience], the subject is of such importance to the seeker for truth, that the mystery should be revealed.
“The opinion has become almost universal, that Alchemy is a ‘pretended science by which gold and silver were to be made by the transmutation being called the Philosopher’s Stone.’ Those who professed this Art are supposed to have been either impostors or under the delusion created by impostors and mountebanks. (2)
“This opinion has found its way into the works of Science, and has been stereotyped in biographical dictionaries and in encyclopedias, large and small; and, in general, allusions of Alchemy, in histories, romances, and novels, are of but one character, and imply that the professors of the Art were either deluders or deluded, were guilty of fraud or the victims of it. (3)
“It may seem a hopeless task to announce a different persuasion with the expectation of superseding this deeply rooted prejudice; but the author [hereof] feels it a duty to declare the opinion he has derived from a careful study of many alchemical volumes.” (4)
In the remarks that follow he has taken for his thesis the proposition that Man [and not a metal or an ore] was the subject of Alchemy; and that the object of the Art is the perfection, or at least, the improvement, of Man.
“The salvation of man—his transformation from evil [carnality] to good [purity], or his passage from a state of nature to one of grace—was symbolized under the figure of the transmutation of metals. Under this point of view the works of the Alchemists may be regarded as treatises upon spiritual-religious education.
“The writings of the Alchemists are all symbolical, and under the words gold, silver, lead, salt, sulphur, mercury, antimony, arsenic, orpiment, sol, lune, wine, acid, alkali, and a thousand other words and expressions, infinitely varied, may be found the opinions of the several writers upon the great question of God, nature, and man [man the middle between God and Nature], all brought into or developed from one central point, which is Man, AS [in] THE IMAGE OF GOD.
“I am perfectly aware of the latitude of interpretation to which all symbolical writings are exposed [in the hands of the profane]. It is possible for an undisciplined [unenlightened] imagination to make from such writings anything of anything, and, indeed, to make almost anything of nothing.
“I feel myself in position, and justified, in warning the reader of all symbolical works, that they cannot be too cautious and guarded against supplying from their own imagination and afterthoughts, interpretations to all such works. They should hold themselves absolutely upon the immovable foundation of truth and nature, whereby alone they can save themselves from misapprehensions and from the danger of being entirely carried away from reality into mere dreams and fictions.
“While this form of [symbolic] teaching appears naturally to have been adopted by genius from the earliest times, its preservation appears to be due to a corresponding working in the human mind, to which all symbolism is addressed. It is plain that, if a symbolic work finds no echo in the human heart, it must quickly perish.
“Wherever such works have been preserved through many ages, it is fair to presume that their authors have struck a vein of imperishable truth [because that for which there is no use, dies].
“In the instance of those [professed] Alchemists who promised great riches, it is admitted that multitudes of men were deluded by the mere literal reading of their words, or rather by their own absorbing desire for wealth [for is it not true that avarice seals its own doom?]. Such men were said, by the true Alchemists, to have ‘the gold fever, which had darkened their good senses.’ Men wholly bent on wordly treasures were the dupes of their own passions, rather than deceived by the writings or pretenses of those who claimed to be Alchemists. The riches of the true Alchemists are ‘the riches of the Wisdom and knowledge of God.’ —Rom. XI: 33, and ‘of his grace.’ Ephes. 11:7.
“The Alchemists [and all Philosophic Initiates of whatever school] were reformers in their time [Luther, Paracelsus, Agrippa, Andrea, Cagliostro, Saint Germaine, Boyle, Ramsey, Paine, Franklin, Clymer, LaFayette, and many others], obliged to work in secret and unknown at the time, nevertheless making history and their impression upon the public [for which the public was thankful in due time]. For the most part they lived in ages when an open expression of their opinions, and knowledge of their efforts, would have brought them into conflict with the superstitions [and bigotry] of the times, and exposed them to all manner of persecution, even the rack and the stake; where, indeed, many of them did perish, not being sufficiently guarded in their language.
“These men were religious when the spirit of religion was buried in forms and ceremonies, and when the priesthood had armed itself with the civil powers to put down all opposition, and suppress all freedom, intellectual, civil, and religious.
“It was in that midnight of darkness that a light from heaven was discussed in books for the initiated [those who knew], as the Elixir of Life, the Water of Life, the Universal Medicine, and the Philosopher’s Stone.
“The volumes in which this thought of the time was enshrined were written in symbolic form [in the jargon of Alchemy], to hide the subject from those not sufficiently awakened to profit by it, and to screen the authors from persecution. These volumes are measurably forgotten, . . . yet exist for us and for future times as marvelous skeletons, wherein may be found abundant evidences that there were ‘giants in those days.’
“The authors made but little show in the world, living as they did in retirement and as the Unknowns, and relying as they did on the ‘Still Small Voice’ wherein lay chiefly their much talked of secret.
“I have examined a great many alchemical works, at a time of life and under circumstances [active as a successful soldier in the field] when the imagination, if it ever deceived me, has ‘yielded its plumage,’ and I feel entirely able, as I am certainly willing, to see things as they are.
“I therefore say, after much study and deliberation, that the works of the genuine Alchemists, excluding those of ignorant imitators and vicious impostors, are all essentially religious [spiritual in essence], and that the best external assistance for their interpretation may be found in a study of the Holy Scriptures, and chiefly in the New Testament; that ‘Light which was, before the Light,’ being by no means, and on no account, overlooked.
“There is no doubt that an abundance of impostors played upon the credulity and cupidity of the public. The genuine Alchemists [Initiates] were religious men, who passed their time and efforts in legitimate pursuits, earning an honest subsistence, and in religious contemplation, studying how to realize within themselves the union of the Divine with the human nature, expressed in man by an enlightened submission to God’s Will; and they thought out and published, after a manner of their own, a method of attaining or entering upon this state, as the only rest of the Soul.
“My proposition is, that the subject of Alchemy was [is] Man; while the object was the perfection of Man, which was attained by means of unity with the Divine nature. (5)
“All of the [genuine] Alchemists, so far as I have examined their writings, might place in the ‘forefront’ of their works a number of those enlightening passages from Scripture, as indicating their doctrines and objects, among them the following, which I give in the order of their application to the Great Work, as the Alchemists have always called their Art:
“ ‘Blessed are they which do hunger and thirst after righteousness: for they shall be filled.’—Matt. 5:6.
“ ‘Blessed are the pure in heart: for they shall see [know] God.’—Matt. 5:8.
“ ‘I say unto thee, except a man be born again [as from or within], he can not [shall not] see [come into] the kingdom of God.’—John 3:3.
“ ‘The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, and whither it goeth: so is every one that is born of the spirit [who has become conscious of his Soul].’—John 3:8.
“ ‘Neither shall they say, Lo here! or, lo there! for, behold, the kingdom of God is within you.’— Luke 17:21.
“ ‘I and my Father are [have become] one.’—John 10: 30.
“ ‘Give not that which is holy unto the dogs [reveal not that to the ignorant for which they are unprepared], neither cast ye your pearls before swine [give not that which is of value to the unappreciative], lest they trample them under their feet [make evil or carnal use of things sacred], and turn again and rend you [condemn you] for enlightening them.’—Matt. 7:6.
“ ‘And with many such parables [by illustration] spake he the word unto them, as they were able to hear it [able to comprehend].’—Mark 4:33.
“ ‘But without a parable spake he not unto them [those who could not understand]: and when they were alone, he expounded all things [revealed the Arcane meaning] to his disciples.’—Mark 4:34.
“ ‘Happy is the man that findeth wisdom, and the man that getteth understanding. For the merchandise [value thereof] of it is better than the merchandise of silver, and the gain thereof than fine gold. She [Sophia] is more precious than rubies: and all the things thou canst desire are not to be compared unto her. Length of days [the Water of Life] is in her right hand; and in her left hand riches and honor [all good things and Immortality].’—Pro. 3:13, 14, 15, 16.
“ ‘The Lord [he who created all things] by wisdom had founded the earth: by understanding he hath established the heavens [the realms or spheres of peace] .... My son, let not them, depart from thine eyes; keep sound wisdom and discretion. So shall they be life unto thy Soul, and Grace to thy neck.’—Pro. 3:19, 21, 22.
“ ‘Get wisdom, get understanding: forget it not; neither decline from the words of my mouth. Forsake her [Sophia—Wisdom] not, and she shall preserve thee: love her, and she shall keep thee.’—Pro. 4:5, 6.
“ ‘Keep thy heart with all diligence [free and pure]; for out of it are the issues of [spiritual] life.’.—Pro. 4:23
“ ‘A wise man will hear [listen] and will increase learning; and a man of understanding shall attain unto wise counsels [will listen to those who can instruct and guide]: to understand a proverb, and the interpretation [thereof]; the words of the wise, and their dark [hidden, spoken in jargon] sayings.’—Pro. 1:5, 6.
“ ‘The Alchemists [Initiates] in Christian countries accepted the behests of the Nazarene as true in themselves, or in the nature of things, but they were not regarded as true simply upon the ground that the Nazarene announced them.
“The Alchemists sought to have the lovers of their Art test all doctrines by what they called ‘the possibility of Nature.’ Hence the test of doctrines was not with them a written record; and, consistently with this principle, NO Alchemist urged his opinions upon authority, but always in the style of: ‘My son, listen to my words’; adding: Prove them by living accordingly [and reject that which is found untrue]. St. Paul stated this simply: ‘Prove all things, but hold fast to that which is good.’
“Notwithstanding this high Ecclesiastical authority, he who dared accept truth only because it could be proved, or proved to be good, and disregard authority, was commonly stigmatized [still is, vide Paine] as an infidel [however much good he might do to the world].
“The Alchemists as a whole, standing upon this principle, would have been persecuted had they published their opinions openly. For the most part they lived at a period when it was established by authority, that coercion and violence be legitimately employed to force men, by any means whatever, into the established public faith or opinion, the imagined enemies of which, besides being held up to public abhorrence, were often burned at the stake to the edification of that same public.
“The intolerance of the Middle, and even later, Ages, is a fact all too familiar to every one. I have no disposition to dwell upon it; and have referred to it only to assign it as one cause for the esoteric writings of the Alchemists [and all Initiates]. They communicated with each other by symbols [as is done in chemistry today], writing of salt, sulphur, mercury, etc., and of the transmutation of metals, by which they saved their heads, though they plunged hundreds and thousands of the profane into vain and seemingly useless efforts to find a tangible agent for turning the baser metals into gold. ‘Who is to blame,’ wrote one of them, ‘the Art, or those who seek it upon false principles [and for selfish reasons]?’
“Another reason for their obscure mode of writing was of a higher order, and it was this: that, as most men were educated in religious tenets according to tradition, without understanding the true grounds of the doctrines imposed upon them, it was not considered safe to shake the hold of the tradition by proposing a new rule of conduct, not easily comprehended.
“In other words, it was believed to be better for society that [unenlightened] men should be held to their duty by hope and fear, than be exposed to injury by a misunderstood doctrine of freedom; FOR MAN IS NOT MADE FREE BY DENYING THE FALSE, BUT BY LIVING IN THE TRUTH, and thereby becoming so strong that he is willing and ready, if need be, to die for the truth.
“ ‘The truth shall make you free [but only as you accept and apply it],’ was the doctrine of Alchemy, the Initiates, and of the Nazarene’s Gospel.
“With the Alchemists, the ancient saying, KNOW THYSELF, as inscribed upon the Temple of Apollo, attributed by some to Pythagoras, the father of Philosophy, by others to the Egyptians, as an injunction, was the foundation of all wisdom. In this knowledge was incorporated the knowledge of God also; not that God is in man except as he is in all things, but that the knowledge of God lies in the nature of man [and may, by conscious effort be brought into manifestation]. He who seeks elsewhere, is on a journey away from the object he seeks, and will assuredly be disappointed.”
Despite his military activity, his extensive travels and the various offices he held, Hitchcock was a voluminous writer. His first work was published in 1855 while he was stationed at Carlisle, Penna. Following is a short list of some of his most important:
Remarks on Alchemy and the Alchemists. Indicating a method of discovering the true nature of the Hermetic Philosophy, and showing that the search after the Philosopher’s Stone had for its object the discovery of an Agent for the transmutation of metals; being also an attempt to rescue from undeserved disgrace the reputation of a class of extraordinary thinkers of the past. “Man shall not live by bread alone.” 1855.
Swedenborg, A Hermetic Philosopher. Being a sequel to the Remarks on Alchemy and the Alchemists. Showing that Emanuel Swedenborg was a Hermetic Philosopher, and that his writings may be interpreted from the point of view of Hermetic Philosophy. With a chapter comparing Swedenborg to Spinoza. “One truth openeth the way to another.” 1858.
Christ, the Spirit. An attempt to state the primitive views of Christianity. “It is the Spirit that quickeneth; the flesh profiteth nothing.” John VI: 23. And again: “The letter killeth, but the Spirit giveth life.”—II Cor. 1:6. 1860.
An eminent clergyman of the period said of this book:
“A sweeter moral atmosphere we never breathed than pervades every paragraph of these two volumes. There is no harshness, there is no intolerance, there is no dogmatism, no assumption of superior wisdom. Its charity is perfect, for there is no air of charitableness about it; it is the good will of an honest, believing and gentle mind. We can scarcely think of a theologian who might not with profit sit at the feet of this brave soldier and listen as he talks of religion.”
This book is all of this and much more. It should be the basic text for the study of comparative religion. This work, greatly enlarged, was issued in two volumes. 1874.
Spenser’s Poem: Cohn Clouts Came Home Again. Explained, with remarks upon the Amoretti Sonnets, and also on a few of the Minor Poems of the Early English Poets. 1865.
Remarks on the Sonnets of Shakespeare. With the Sonnets, showing they belonged to an Hermetic class of writings, and explaining their general meaning and purpose. 1866.
Notes on the Vita Nuova and Minor Poems of Dante. Together with the New Life, and many of the Poems. 1866.
The Red Book of Appin. A story of the middle ages, with other Hermetic Stories and Allegorical Tales. A new edition, enlarged by a Chapter of the Palmerin of England, was later issued, and another edition with Interpretations and Remarks upon the Arabian Nights Entertainments. 1866.
When in Washington, General Hitchcock was one of the leaders of what was then the most exclusive study center—the Rosicrucian Club. In America this gathering included many Unknowns active in many departments of State, with Lincoln and Randolph as members, the three composing the American Council of Three of The Fraternitas Rosæ Crucis. The Club compared favorably with the Order of the Rose in England and L’Ordre du Lis of France; the Order of the Eagle of Russia and the Order of the Double Eagle of Austria.
General Hitchcock was a member of the Order of the Rose of England, and of L’Ordre du Lis of France and patterned the Rosicrucian Club of Washington somewhat after the two. He also was a member of the Order of the Double Eagle of Austria, but was never able to visit Russia to be received in the Order of the Eagle.
As an Alchemic, i.e., Philosophic Initiate, a member of the Brethren of Light; Supreme Hierophant, Count . . .,—of the Supreme Dome of the World; member of the Great or World Council, and Council of Three of the Fraternitas in America, General Hitchcock performed every duty honorably and faithfully. This can also be said with equal truth of his duty to the Nation and the people. He entered the realm of Light, August 5, 1870.
(1) Those interested to know Hitchcock as he was as a youth, student, teacher, world traveller, military genius, philosopher, etc., should read Fifty Years in Camp and Field, by W. A. Croffut, a work sympathetically written.
(2) This is unquestionably true of all who pose as Initiates of the Great Work, or as of the Rosy Cross, and pretend that they are able to transmute crude metals into actual material gold, or teach their dupes to do so. A true Initiate, even if he were able to do so, WOULD MAKE NO SUCH CLAIMS.
(3) It is almost universally true that these articles in works of Science, in dictionaries and biographical works are based on the writings of the profane; of those who themselves possessed no actual knowledge on the subject, but merely repeated what had been written. Fortunately, a great change is taking place. The public is becoming aware of the fact that great men, men who changed the course of history, belonged to the authentic schools of the Great Art, and that these were unselfish in their search, having in mind the welfare of the people. Moreover, men of learning, chemists, physicians, lawyers and statesmen are engaged in study and research and by their combined influence will soon induce publishers of works accepted as authority, to revise their opinions and accept as authority those who know.
(4) It is generally conceded that General Hitchcock had collected the largest library of books and MS. on Alchemy of any living man and possessed all of the works of French writers on the subject. Frequently he carried with him from location to location as many as 500 volumes on the subject. A considerable number of the most valuable and rare of these volumes are at present in the possession of the Mercantile Library Association, St. Louis, Missouri.
(5) All of the writings of General Hitchcock being based on this fundamental and decidedly spiritual proposition, his entire work must be interpreted and judged thereby, and in no other way.
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