From your teaching I know that one should not follow the ancient philosophers’ sayings in a merely practical manner, but hold solely to true and essential theory or reflective practice, in which essential Nature resides. Within this consist all essence, matter and substance. I now remember what a sophistical deceiver, regarded as a great philosopher, once told me: for the right matter, one need take nothing other than pure quicksilver entirely raw and diligently mix it with gold. From these two, well joined, a splendid thing would arise, and one would perfect the other in their conjunction. If I did as he said, I would obtain the elixir. First, however, one must separate the four mingled elements, purify each individually, then put them together again, unite the large with the small and bring the subtle into the gross; thus the philosophers’ Stone would be made. But now I know that these fantasies are deception, that such people lack understanding and deceive themselves and others. Whether philosophers or physicians, they understand nothing of this. I well remember your statement that it belongs to God alone, the highest, to create anything from the elements, for he brought Nature forth. He knows how to mingle the elements according to quantity and proportion their quality rightly, joining and mingling them correctly as seems good to him. No human being could do or accomplish this. For he alone is the Creator and bringer-forth of every good; nothing in the world was made without him. Let all boastful alchemical sophists therefore fall silent and not hope to reap where they have sown nothing. Through their false calcinations, sublimations and distillations they drive the spirits away in smoke, and through their sophistical coagulations and congelations persuade ordinary people—and even others who have done the work—to claim that the elements of quicksilver and gold have been truly separated. In the end all this is nothing. It is true that all things beneath heaven have grown from the four elements, possess the proper quantity and are mingled by Nature in the right proportion according to their kind. Yet they are not all intrinsically united to the same depth: they are distinguished in virtue, especially the matter of the philosophical Stone.

By this I understand that four elements are present within raw quicksilver and the perfect body called the Sun. Each is inseparably united with the others and mingled by special means, so that they cannot be separated by human art. For all true ancient philosophers have written that fire and air are enclosed within water and earth, where they manifest their virtues and contend powerfully without separation. No one except God and you, Nature, can loosen this bond. I can say this truly and demonstrate it philosophically, for fire is invisible to us and air intangible. Whoever says that each can be seen separately is a deceiver: on indisputable grounds the elements are inseparable. Although sophists claim and wish to assure us that they separate gold and quicksilver into the four elements, they are liars. If the elements fire and air were thus separated, each would have to vanish. They say that they retain them, but do not know where they go, since neither air nor fire can be seen or perceived. Even when, according to their claim, they have drawn them out, they only wet whatever they touch, which is a property of neither air nor fire. Further, as you, Nature, have said and I find in writings, no one, however great a doctor, can know how much of each element should rightly be present within any natural thing. God has given this to you alone. No philosopher is so wise as to know how to compose and mingle the elements, or how much of each element must be ordered for a natural thing, whether spiritual or bodily. If someone presumes to separate them, how will they put them together again to remake a united compound and true subject, knowing nothing of the elements’ quantity and quality or the manner of right union? Therefore they should not be separated if one does not know how to put them together again. One must let you, Nature, act, for you understand the art of disposing things properly, composing the philosophers’ Stone and making the right mixture of the elements without separation. You have told me enough: separation of the elements and their rejoining are unnecessary, since no such art can be attained and it is a secret God has given and ordained for you alone. Without doubt the Stone or elixir is made by you alone without separating the elements, yet not without your instrument or the assistance of a wise person who understands the work. Aristotle says that where the natural philosopher ends, the physician begins. Alchemy therefore also begins when it follows Nature and her science. Every philosopher and physician should heed this.

For if the art of alchemy is rightly conducted, it will bring Nature forth. To avoid error here, everything that Nature begets and brings forth is matter belonging to alchemy, as you, Nature, whom I desire to serve with body and life, know better than I. One should also know that alchemy accomplishes three things. First, it makes a metal perfect and living and digests its spirit, losing nothing of it, as experience teaches. Second, it cooks and digests the matter in the little vessel so that, without adding any other thing, it changes body and spirit into one. Therefore nothing new should be added. Nor does any mixture occur unless Nature’s beginnings administer and provide it: what she begets and leaves us for this purpose, art employs for the work. Third, it demonstrates that no real, actual separation of the four elements takes place in quicksilver and the Sun, called the high red gold, in order to make the Stone. To imagine such separation is a great error, entirely contrary to noble alchemy and well-grounded philosophy. It is certain and true that every elemental thing is nourished and fed from the elements. When they are well disposed and composed into a subject, as Nature has brought it forth, separating them corrupts and destroys that subject. The splendid bond holding the elements together is torn; no mixture remains, and the thing made into something from the four elements is reduced to nothing by separation. If a father is to beget a son, he need not first be destroyed. It is enough that the generating spirit goes out with the seed, is received by the female seed and kept in warmth. Such a spirit begets the child and shapes its limbs, as Avicenna relates in the appropriate place. So it is also with fine gold, the true matter of the philosophical Stone. The father is what instructs and arranges everything; he must not be destroyed, spoiled or separated from his elements. It is enough that the Sun, the father who breathes forth his spirit, pours power and virtue into the son through the spirit diffused in power and virtue—which is the true philosophers’ Stone, never on earth [the printed clause is incomplete]. Through this generative spirit the son becomes substantial. From you, Nature, I have now learned that the art of alchemy is a true science. I say that the high red gold called the Sun is the true father of the Stone or elixir, from which so great a treasure springs. Through art it inserts, fixes, digests and tinges something, without diminution or any corruption of that gold, the father from whom the son springs so excellently. It is therefore neither possible for us nor necessary—nor do I believe it right—to tear apart the mixture or separate the elements which Nature has proportioned, joined and ordered, outwardly and inwardly in quicksilver and likewise in the Sun’s perfect body, in the proper quantity, complexion and quality. If we do not know Nature’s science and have no understanding of the four elements’ mixtures, we shall be equally ignorant in separating them.

It is therefore most necessary that we follow Nature and employ her instruments as she makes the elements. Without such administration we shall not be true followers in bringing forth or drawing out the form of this Stone or in seeking its proper means: through these means one reaches the instrument Nature employs in the ores when she gives quicksilver its form. If we act otherwise, we are destroyers and corrupters of what Nature has composed and disposed in the best way, shamefully separating the mixture against your command, Nature. Nevertheless, as Aristotle says, we should turn the elements to find what we seek. Thus, Nature, you have wisely guided me upon your path, for which I give you great thanks. I have learned so much from you that all my work is worthless. I recognise the great folly, leading finally to ruin and sorrow, of labouring with many kinds of furnaces, quicksilver, strong waters, ordinary dissolutions, every kind of mineral thing, horse manure and charcoal fire. Taken together they are all useless. I therefore resolve henceforth to attend more diligently to your books and follow you with all my ability. This is the safest path a person may take; it is certain that this art comes to us from you, although it proceeds slowly because of the worthiness and wondrous operation of this treasure. But so that I do not waste time, I will promptly take the work in hand according to your command, today rather than tomorrow. First I will seek the matter which, through its active part, will give me the beautiful quicksilver. I will put it in a clean, well-closed vessel and place it beneath a furnace surrounded by a wall. Then you, Nature, will know how properly to proceed with the work. With all my powers I give you the highest thanks for deeming me worthy of your visit and making me heir to so high a good; for this I am bound to you throughout my life. Therefore I will follow your teaching and endeavour, through the divine will and your assistance, to obtain this noble tincture from the elements.