In many ancient Books there are found many definitions of this Art, the intentions whereof we must consider in this Chapter. For Hermes said of this Science: Alchemy is a Corporal Science simply composed of one and by one, naturally conjoining things more precious, by knowledge and effect, and converting them by a natural commixtion into a better kind. A certain other said: Alchemy is a Science teaching how to transform any kind of metal into another: and that by a proper medicine, as it appeared by many Philosophers' Books. Alchemy therefore is a science teaching how to make and compound a certain medicine, which is called Elixir, the which when it is cast upon metals or imperfect bodies, does fully perfect them in the very projection.
Secondly, I will perfectly declare the natural principles and procreations of Minerals: were first it is to be noted, that the natural principles in the mines, are Argent-vive, and Sulphur. All metals and minerals, whereof there be sundry and diverse kinds, are begotten of these two: but I must tell you, that nature always intends and strives to the perfection of Gold: but many accidents coming between, change the metals, as it is evidently seen in diverse of the Philosophers books. For according to the purity and impurity of the two aforesaid principles, Argent-vive, and Sulphur, pure and impure metals are engendered: to wit, Gold, Silver, Steel, Lead, Copper and Iron: of whose nature, that is to say, purity, and impurity, or unclean superfluity and defect, give ear to that which follows.
The generation of metals, as well perfect, as imperfect, is sufficiently declared by that which has been already spoken, Now let us return to the imperfect matter that must be chosen and made perfect. Seeing that by the former Chapters we have been taught, that all metals are engendered of Argent-vive and Sulphur, and how that their impurity and uncleanness does corrupt, and that nothing may be mingled with metals which have not been made or sprung from them, it: remains clean enough, that no strange thing which has not his original from these two, is able to perfect them, or to make a Change and new transmutation of them: so that it is to be wondered at, that any wise man should set his mind upon living creatures, or vegetables which are far off, when there be minerals to be found near enough: neither may we in any way think, that any of the Philosophers placed the Art in the said remote things, except it were by way of comparison: but of the aforesaid two, all metals are made, neither does any thing cleave unto them or is joined with them, not yet changes them, but that which is of them, and so of right we must take Argent-vive and Sulphur for the matter of our stone: Neither does Argent-vive by itself alone, nor Sulphur by itself alone, beget any metal, but of the commixtion of them both, diverse metals and minerals are diversely brought forth. Our matter therefore must be chosen of the commixtion of them both: but our final secret is most excellent, and most hidden, to wit, of what mineral thing that is more near than others, it should be made: and in making choice hereof, we must be very wary. I put the case then, if our matter were first of all drawn out of vegetables, (of which sort are herbs, trees, and whatsoever springs out of the earth) here we must first make Argent-vive & Sulphur, by a long decoction, from which things, and their operation we are excused: for nature herself offers unto us Argent-vive and Sulphur. And if we should draw it from living creatures (of which sort is man's blood, hair, urine, excrements, hens' eggs, and what else proceed from living creatures) we must likewise out of them extract Argent-vive and Sulphur by decoction, from which we are freed, as we were before. Or if we should choose it out of middle minerals (of which sort are all kinds of Magnesia, Marchasites, of Tutia, Coppers, Allums, Baurach, Salts, and many other) we should likewise, as afore, extract Argent-vive and Sulphur by decoction: from which as from the former, we are also excused. And if we should take one of the seven spirits by itself, as Argent-vive, or Sulphur alone, or Argent-vive and one of the two Sulphurs, or Sulphur-vive, or Auripigment, or Citrine Arsenicum, or red alone, or the like: we should never effect it, because since nature does never perfect anything without equal commixtion of both, neither can we: from these therefore, as from the foresaid Argent-vive and Sulphur in their nature we are excused. Finally, if we should choose them, we should mix everything as it is, according to a due proportion, which no man knows, and afterward decoct it to coagulation, into a solid lump: and therefore we are excused from receiving both of them in their proper nature: to wit, Argent-vive and Sulphur, seeing we know not their proportion, and that we may meet with bodies, wherein we shall find the said things proportioned, coagulated and gathered together, after a due manner. Keep this secret more secretly. Gold is a perfect masculine body, without any superfluity or diminution: and if it: should perfect imperfect bodies mingled with it by melting only, it should be Elixir to red. Silver is also a body almost perfect, and feminine, which if it should almost perfect imperfect bodies by his common melting only, it should be Elixir to white which it is not, nor cannot be, because they only are perfect. And if this perfection might be mixed with the imperfect, the imperfect should not be perfected with the perfect, but rather their perfection’s should be diminished by the imperfect, and become imperfect. But if they were more than perfect, either in a two-fold, four-fold, hundred-fold, or larger proportion, they might then well perfect the imperfect. And forasmuch as nature does always work simply, the perfection which is in them is simple, inseparable, and incommiscible, neither may they by art be put in the stone, for ferment to shorten the work, and so brought to their former state, because the most volatile does overcome the most fixed. And for that gold is a perfect body, consisting of Argent-vive, red and clear, and of such a Sulphur, therefore we choose it not for the matter of our stone to the red Elixir, because it is so simply perfect, without artificial mundification, and so strongly digested and fed with a natural heat, that with our artificial fire, we are scarcely able to work on gold or silver, And though nature does perfect anything, yet she cannot thoroughly mundify, or perfect and purify it, because she simply works on that which she has. If therefore we should choose gold or silver for the matter of the stone, we should hard and scantly find fire working in them. And although we are not ignorant of the fire, yet could we not come to the thorough mundification and perfection of it, by reason of his most firm knitting together, and natural composition: we are therefore excused for taking the first too red, or the second too white, seeing we may find out a thing or some body of as clean, or rather more clean Sulphur and Argent-vive, on which nature has wrought little or nothing at all, which with our artificial fire, and experience of our art, we are able to bring unto his due concoction, mundification, color and fixation, continuing our ingenious labor upon it. There must therefore be such a matter chosen, where in there is Argent-vive, clean, pure, clear, white and red, not fully complete, but equally and proportionably commixt after a due manner with the like Sulphur, and congealed into a solid mass, that by our wisdom and discretion, and by our artificial fire, we may attain unto the uttermost cleanness of it, and the purity of the same, and bring it to that pass, that after the work ended, it might be a thousand thousand times more strong and perfect, then the simple bodies themselves, decoct by their natural heat. Be therefore wise: for if you shall be subtle and witty in my Chapters (wherein by manifest prose I have laid open the matter of the stone easy to be known) you shall taste of that delightful thing, wherein the whole intention of the Philosophers is placed.
I hope ere this time you have already found out by the words already spoken (if you are not most dull, ignorant, and foolish) the certain matter of the learned Philosophers blessed stone, whereon Alchemy works, while we endeavor to perfect the imperfect, and that with things more then perfect. And for that nature has delivered us the imperfect only with the perfect, it is our part to make the matter (in the former Chapters declared unto us) more then perfect by our artificial labor. And if we know not the manner of working, what is the cause that we do not see how nature (which of long time has perfected metals) does continually work! Do we not see, that in the Mines through the continual heat that is in the mountains thereof, the grossness of water is so decocted and thickened, that in continuance of time it becomes Argent-vive? And that of the fatness of the earth through the same heat and decoction, Sulphur is engendered! And that through the same heat without intermission continued in them, all metals are engendered of them according to their purity and impurity? and that nature does by decoction alone perfect or make all metals, as well perfect as imperfect? 0 extreme madness! what, I pray you, constrains you to seek to perfect the foresaid things by strange melancholical and fantastical regiments! as one says: Woe to you that will overcome nature, and make metals more then perfect by a new regiment, or work sprung from your own senseless brains. God has given to nature a straight way, to wit, continual concoction, and you like fools despise it, or else know it not. Again, fire and Azot, are sufficient for you. And in another place, Heat perfects all things. And elsewhere, see, see, see, and be not weary. And in another place, let your fire be gentle, and easy, which being always equal, may continue burning: and let it not increase, for if it does, you shall suffer great loss. And in another place, Know you that in one thing, to wit, the stone, by one way, to wit, decoction, and in one vessel the whole mastery is performed. And in another place, patiently, and continually, and in another place, grind it seven times. And in another place, It is ground with fire, And in another place, this work is very like to the creation of man: for as the Infant in the beginning is nourished with light meats, but the bones being strengthened with stronger: so this mastery also, first it must have an easy fire, whereby we must always work in every essence of decoction. And though we always speak of a gentle fire, yet in truth, we think that in governing the work, the fire must always by little and little be increased and augmented unto the end.