ABSTRACT
We know that this fastening to a cross denotes a painful state of suspension, or a tearing asunder in the four directions.213 The alchemists therefore set themselves the task of reconciling the warring elements and reducing them to unity. In our text this state is abolished when the distressing blackness is washed off with “ wretchedness and vinegar.” This is an obvious allusion to the “ hyssop and gall” which Christ was given to drink. In the oft-quoted text of Maier, “ wretchedness and vinegar” stand for the melancholia of the nigredo, as contrasted with the “ joy and gladness” of the redeemed state. The washing with wretchedness and vinegar finally brings about the whitening as well as a solificatio of the “ inwards of the head,” presumably the brain or even the soul. We can only interpret this as meaning that the Shulamite experienced a transformation similar to Parvati’s, who, saddened by her blackness, was given a golden skin by the gods. Here we must emphasize that it is the lapis or hermaphro dite which, as the god who is quartered or tom asunder or cruci fied on the Four, represents and suffers the discord of the ele ments, and at the same time brings about the union of the Four and besides that is identical with the product of the union. The
alchemists could not help identifying their Primordial Man with Christ, for whom our author substitutes Adam Kadmon.
