Cf. H. Wirth, Der Aufgang der Menschhcit, 99, 206, etc.
u Let us note in passing that the vegetable symbolism of the Tree can be extended to the "garden” and the "forest." The first, whose importance in the biblical and koranic scriptures surely escapes no one, is frequently encountered in hermetism as the "garden of the Philosophers" and "garden of the Hespetides," concerning which and speaking for all we can cite Fernery and d’Espagnet (Dicrionnairz,207 and Arcanum hermeticae, §§52, 53), for the important references to the dragon who guards it, to the symbolical colors of the flowers to which the "Fite of Nature" gives birth assisted by the Art, and finally, to a Fountain of the clearest waters gushing out of seven springs. In the Koran (2:25), the garden, under which streams run, still contains the fruits "by which it was nourished in the beginning,” and the worthy who will dwell in it eternally will find therein "immaculate, untouched wives, ” which meaning will be understood if we return, for example, to the "Women” for which the angels descended.
236
The symbol of rust was kept alive in all the successive alchemical literature and, in general, must be interpreted precisely on the strength of its reddish color.
7 Cf. CAG, 2:176, 196. 198.
237
Cf. T Sccherbatsky, The Central Conception of Buddhism(London, 1923), 50; C. Puini, Introduction to the "Mahaparuiiivam-Sucra.” (Lanciaiio, 1919), 11-13
238
Boehme, De signature,8, §32.
239
For die meaning of this expression see. pages 42-43.
Braccescu, Espositionc,fols. 65a, 58a, 58b, 59a: cf. 63a.
