natural things was in keeping with some deep-seated tendency of human
nature, is shown by the persistence of some of their methods of
stating the properties of substances: we still speak of "perfect and
imperfect gases," "noble and base metals," "good and bad conductors of
electricity," and "laws governing natural phenomena."

Convinced of the simplicity of nature, certain that all natural events
follow one course, sure that this course was known to them and was
represented by the growth of plants and animals, the alchemists set
themselves the task, firstly, of proving by observations and
experiments that their view of natural occurrences was correct; and,
secondly, of discovering and gaining possession of the instrument
whereby nature effects her transmutations and perfects her operations.
The mastery of this instrument would give them power to change any
metal into gold, the cure of all diseases, and the happiness which
must come from the practical knowledge of the supreme secret of
nature.

The central quest of alchemy was the quest of an undefined and
undefinable something wherein was supposed to be contained all the
powers and potencies of life, and whatever makes life worth living.

The names given to this mystical something were as many as the
properties which were assigned to it. It was called _the one thing,
the essence, the philosopher's stone, the stone of wisdom, the
heavenly balm, the divine water, the virgin water, the carbuncle of
the sun, the old dragon, the lion, the basilisk, the phoenix_; and
many other names were given to it.

We may come near to expressing the alchemist's view of the essential