The Book of The Composition of Alchemy

By Morienus

Translated out of the Arabic tongue into Latin.

The preface of Robert of Chester.

We have read in the histories of ancient divines that there have been three philosophers, of which every one was called Hermes. The first of them was Enoch, which by one name was called Hermes and by another name was called Mercurius. The second was Noah, which in the like sort was named both Hermes and Mercurius, and the third of them was Hermes which after the flood reigned in Egypt, and held that kingdom a long time and he is called by three names of our predecessors, that is by reason of his triple collection of virtues, attributed unto him by the Lord God. And this man was both a king, a philosopher and a prophet. And this is that Hermes, which after the flood was the first finder out and setter forth of all arts and disciplines, both liberal and mechanical. For all which have been after him have endeavored to imitate and follow him in his steps. What should I say more?

It were too hard and much for us to bring presently into memory the ornaments and the virtues of so great and worthy a man, when as we have not taken in hand this kind of teaching in the translation of this book: neither will the slenderness of our wit, or our study or leisure of writing suffice to explain, and make manifest this thing unto you. And therefore we have placed his name in the preface of this book, because he was the first that brought this book to light. For this is a divine book, and full of divinity, for in it the true and perfect probation of the two Testaments (that is to say of the Old and of the New) is contained. For if any man should study much in this book, and shall understand it fully, the truth and virtue of the Testament, and also the order of both lives shall be a sufficiently known unto him. But this is a book which is named the Composition of Alchemy. And because your Latin has not as yet truly understood what alchemy is, and what is its composition, I will therefore make it manifest and known unto you.

I have set down that word although it be unknown and strange, to the intent to make it manifest by definitions. But Hermes the philosopher, and others which have been after him have thus defined this word as it is in the book of the Mutations of Substances: Alchemy is a bodily substance compounded of one, or by one thing, and more precious by conjoining nearness and effect, and with the same natural commixtion, converting naturally with better policies. But in that which follows this which we have spoken shall be explained, where we shall entreat at large of the composition of it. And although our wit will be but raw and our Latin but little yet we have taken in hand to translate this great work out of the Arabic tongue into Latin. Wherefore for the singular grace bestowed on us of God among others now living we give endless thanks to that great living God which is three in one. And it seemed good unto me to set my name in the beginning of the preface, lest any man should attribute this our labour to himself, and also challenge the praise and desert as due to himself.

What should I say more? I humbly entreat and beseech all men that none of us would fret with envy of mind against my name, for the great God knows on whom he bestows his grace and his spirit proceeds of grace, who inspired whom it pleases him best. Therefore we ought worthily to rejoice when as the Creator and Maker of all things shows to all men as it were his particular divinity.

The speech of Morienus.

The Roman Hermit of Jerusalem.

The divine mind of Hermes has fully attained unto all the parts of philosophy, and when he had studied many years in the finding and educting of the superior Magistery; and the length he found out and set forth the Magistery; and compiled a book of it which he kept proper unto himself, and after his death left it to his disciples as an inheritance.

After his death his disciples studied a long time in this book and in his precepts to attain unto the true effect of them.

Therefore after they had obtained their desire they gave divers and innumerable precepts concerning the same matter.

This they did to the intent that those which should be partakers of the science after them should not make it common to the unlearned and ignorant.

But a long time after the passion of our Lord Jesus Christ, there rose up a certain holy man, endued with spiritual gifts, who after he had spent much time in the study of divinity, at length among others of his divine books he found by chance this book.

This man was born at Alexandria from whence he took his name Adfar Alexandrius.

But this man after he had found this aforesaid book ceased not to study therein with great industry and watchfulness of mind, but after he had spent much time and travail in the study thereof, at length he fully attained the depth of that science.

And of this science this divine gave likewise many, sundry and innumerable precepts, which when had been made common and vulgar through all parts of our region, the fame of this man's name, and of this science, came unto me being at that time in the city of Rome, where I was born.

I was then but young, whose chin was utterly destitute of hairs, being given to study, and by doctrine a Christian, being so brought up by both my parents from the first degree of my age, and perfectly instructed in the Latin tongue.

Therefore the name and fame of this man being heard, in haste I forsook both parents and country and took but small rest, till such time as I came to Alexandria.

I entered into the city, and went from street to street, till I came to the house of this man.

At length I found out his house, and entering into it, I beheld him sitting in his study.

And after he had firmly fixed his eyes on me, said, "friend come hither", and I came and sat down opposite against him.

He was a man much worn in age, but yet lusty of countenance, and comely of face, and stature of body.

For his countenance declared to those which diligently beheld him, what secret virtues were hidden in his mind.

But after we had talked a space, he demanded of me my name, and where I was born, and what was the cause of that my travel.

And I answered and said unto him; "I am called Morienus, a Roman by birth, whom the fame of your name and science has compelled to depart both from his parents and country!"

Then he replied again: "What is your faith, or which of the gods do you worship?"

And I answered: "I profess the faith of a Christian, for I am a worshipper of Christ, and I honour that God three and one".

Then said Adfar: "It is good that you have sought me, and found me; for I will make manifest unto you the whole secrets of divinity which as yet I have refused to reveal to any man, and be you attentive unto me with all the strength of your mind: for I will make you the son of all my disciples".

With these words I was inwardly pricked with unspeakable joy.

What shall I say more?

It were too long for us to reckon up and speak of all things, whereof we had communications.

I remained with him and showed myself so friendly and courteous unto him, that he delivered unto me the secrets of the whole divinity.

Afterwards Adfar died.

And I within a few days after his death departed from Alexandria and came to Jerusalem, in the bounds whereof I chose me out a hermitage wherein I might lead a life apt and fit for my faith and profession.

From thence not so many years after, there arose up a certain king in Egypt named Macoya, and this king begot a son named Gezid, which after the death of his father reigned in Egypt, and held the kingdom thereof.

And Gezid begot a son called Calid, who after the death of his father reigned a long time in Egypt.

This king was a wise and prudent man, and well seen in every science, for he greatly loved philosophers and other wise men, by reason of the science of this book.

But he ceased not incessantly to seek and search after wise men through all his provinces both of the known and unknown, that he might find out some one man that could reveal unto him the secrets and documents of this book.

By reason therefore of his fervent desire herein he retained many philosophers and wise men with him, who professed themselves to know the Magistery of this book, when as in truth, they were all together ignorant of it.

These men he rewarded with many great gifts and trusted long time to their words.

So that on a certain day I being in my hermitage the fame of this king was brought unto me by a certain traveller, which when I had heard, I forsook my hermitage and with as much speed as I could, I took my journey towards the borders of his region: not for hope of his riches and gifts, but that I might instruct him with spiritual gifts.

But after I entered into his confines, I beheld many places in my going, and at the last came unto the king, whom when I had found out, and had conferred with him of diverse matters, I found him to be a man of wonderful wisdom, and replenished with all virtue.

Therefore I said unto him: "O good King, God convert you to a better mind, I will that you command a house to be prepared for me fit for my Magistery."

Therefore the king commanded a house to be prepared for me, and to be furnished with all things according to my request.

And I entered into this house, and came not forth of it, until I had accomplished the whole Magistery, and it being accomplished, I left it in the house.

But about the vessel wherein it was put, I wrote these words: 'all men which have all things within themselves, have no need of the help of other men'.

After I had written these words I departed privily both from the city and region, and went back again to my hermitage.

But after, the king entered into the house, and found the Magistery, which I had left there, to be perfect, which when he had with more diligence beheld, he spied the words which I left written about the vessel, which being well read and thoroughly understood, he presently wept for me being absent, and commanded all the heads of them to be struck off, whom he had retained with him many years in hopes of this Magistery.

Afterwards the king said, "Call unto me Galip my faithful servant".

And Galip was his captain, whom his father Gezid before his death had given unto him, because of his fidelity.

For the king put great confidence in him and said unto him: "O my servant Galip, I know not what I shall do hereafter".

And Galip said unto the king: "O my captain, God will foresee what we shall do hereafter."

But the king waxed wonderful sorrowful, and grieved night and day more than can be credited.

But it happened after certain years, that as the king went forth on a certain day to a place called Dirmarom to recreate himself with hunting, that Galip his captain found a certain man praying in a solitary place.

And he demanded of him, and said: "Friend, what art you, from whence came you, or whither wilt you."

And that man answered him saying: "I am a Jerusalemite, for I was born in Jerusalem, and I have been conversant many years with a certain hermit in the mountains of Jerusalem.

But while I stayed there, I heard how King Calid unceasingly searched and inquired who could show unto him the Magistery of Hermes, and after I heard this of the king I presently departed from my country, that I might show this thing unto King Calid, for I know the man to be most learned in this Magistery, which I greatly desire to show unto the king."

Then Galip said: "Hold thy peace, brother.

Let this suffice you that you have spoken, for I had rather that you should live than die; for there have been many come unto the king, which have professed themselves to know this Magistery, which when it came to prove they could not do, they have been put to death by the king.

Therefore I fear that if you shall stand before the king, and use such words, that he will cause you likewise to be put to death."

Then said that man, "Doubt not that, nor defer no time to bring me to the sight of the king."

Therefore Galip said: "This pleases me well, but have a care that you shorten not your life.”

Then Galip led the man and brought him before the king and said: "O king behold the man that feared not death."

Therefore so soon as the king had fixed his eyes upon him, and well beheld him he said: "What art thou?"

And he answered saying: "I am a man of Jerusalem, and being conversant in the mountains with a certain hermit, I heard of many men the fame of your name and goodness, and how incessantly you seek after wise and learned men who may perfectly instruct you in the Magistery of Hermes.

Therefore O king, I come unto you: that you may content yourself with my counsels, and be made to partake of your desire.

For I know a certain man dwelling in the mountains of Jerusalem, to whom the Lord God has revealed all wisdom; for he is judged most firm and constant in his faith both of God and men.

For on a certain day when we conferred of many matters in his hermitage, it happened by chance, that he told me that he could accomplish this Magistery which I had heard, and for that I often tried his truth and verity, and had also seen him send every year much gold and silver to Jerusalem: trusting therefore to his speech, I conferred with myself that if I should come in your presence you would enrich me with many great gifts and would never separate me from your grace and favour."

Then said the king: "What words are these which you use?

Or what foolish mind has persuaded you to come hither?

Are you altogether ignorant what and how many men have been by me deprived of their lives for such like speeches?

But if those words which you have spoken are true, which I greatly doubt, then would I enrich you with many gifts, and should never be separated from my grace and favor.

But if they be false, then assure yourself your torture and torments shall be extreme."

Then said that man: "O king I am pleased with either of your promises. And content yourself with my counsels."

Then said the king: "Let us confer a little of the quality of that man and of his habit, for many years past there came a certain man unto me, who (to say the truth) effected this Magistery for me, and when he had finished it, he left me, the thing effected, but not the knowledge and science thereof, and secretly departed, and went his way."

Then said the man: "That man is much worn in age, large of stature, comely of face and countenance, and well mannered, whose life and habit is pleasant in the sight of God.

And he is a hermit in the mountains of Jerusalem.

And if you desire to know his name, he is called Morienus Romanus the ancient hermit."

Then the King, turning unto his servant Galip, said unto him: "surely this is the man whose absence I have so greatly bewailed."

And Galip said: "It is he as I think."

The king rejoiced much, and more than may be credited. He entertained this man courteously, and commanded many gifts to be given to him, and promised him diverse greater.

This is the history of Morienus Romanus, how he obtained the Magistery of Hermes.

Here begins the tale of Galip the servant and captain of King Calid the son of Gazid the son of Mocoya.

Galip the captain said:

After a few days that the man had shown these things unto the king, this man came and stood before the king, saying, "God convert you to a better mind.

I will not defer off any longer those things which I have promised you.

Therefore call all my servants that are chiefest of birth and of them choose out some, which may go with me, and return again with me, for have a long journey to take in hand."

And the king looking on me with a merry countenance said, "You say well, let it be done."

Then the king commanded me to be called before him, and when I came before him, he said, "O Galip my good servant, gather together all my chief servants by birth and choose out of them, which and as many as shall please this man, who may go with you and return again, for he had said there is a long journey for us to take."

Therefore I did according as the king commanded me, and after a few days we began our journey towards the city of Jerusalem, and by passing many uncouth and desert places we spent many days, and at length came to Jerusalem.

And while we tired ourselves by strain in the deserts of the mountains, in the end we found out the hermitage, in which Morienus Romanus the ancient hermit led his life, which when we entered into, we found there a a certain old man, tall of stature, lean of body, comely of countenance and face, at whose habit and countenance we were struck with great admiration.

For his skin was wrinkled by reason of the hairy garment, which he had on his body.

Then said that man unto us, who brought us thither with him: "My friends this is Morienus Romanus the ancient hermit."

And when I had beheld him diligently I presently knew him.

And then I saluted him on the behalf of King Calid, whose name being heard, the good old man smiled, and willed us to come nearer unto him.

We therefore rejoiced and being joyful we sat down with him.

And the man of God demanded of us concerning the state of our king and kingdom.

To which demands when I had answered him fully, I likewise declared to him the cause of our journey, and he turning unto us said "I rejoice much my son, that you have found me out, for I will go with you, that King Calid may see me once again as he has long desired.

And that I may reveal to him the miraculous power of the creator."

Therefore after we had recreated our wearied limbs for a certain space, being tired with the tiresomeness of travel, we began our journey back again, and returned into our own country.

And when we came before the king, the king espied the holy man and he presently knew him, and taking me by hand, he said: "O my good servant Galip, truly this is the man, for whose loss I have so much lamented, therefore declare to me all those things which have happened to you in your journey."

And so I showed to him the whole matter from the beginning.

Then the king called the man of God who came with us, and willed him to sit down by him.

And said unto him: "Father tell me your name and declare to me the manner of your profession: for I will not defer it to a farther time for as yet I have had mistrust of your words."

Then the man of God answered: "I am called Morienus Romanus : and my profession is of the Christian faith.

My religion and habit is a hermit."

Then said the king: "O Morienus how many years have passed, since the first time you took unto yourself the life and habit of a hermit?"

And he answered: "After four winters from the death of Heraclius the king I became a hermit."

The king was much pleased and delighted with the wisdom, humility, patience, and comeliness of this old man, for he was neither full of words, not haughty of mind, but humble, prudent, and courteous, as was mete for a man of his age.

Then said the king: "Morienus were it not better for you to remain in the church with convents, who pray to God, than to dwell alone in the deserts of mountains."

And Morienus said, "you say well, my Lord.

The good which now I have, and that which I expect in time to come is all from God, and wholly consists in his hand.

And let him do what shall please him.

And I doubt not but that I shall find more rest among the company of convents, than in the solitary mountains: but no man reaps but he that sows, and what every man sows that he reaps.

Therefore I hope that the goodness of divinity will not leave me in the life of this world: for the entrance of rest is very straight neither can any man enter into it, but by the afflictions of the soul."

Then said the king, "All that you have spoken is undoubtedly true: but they seem to be false because they proceed from a faithless mind."

The king spoke thus because he was as yet a worshipper of idols.

But Morienus answered: "If you grant those things to be true, which I speak, then of necessity you must grant the mind to be true, from whence those things proceed, for true things proceed of true things, and false things of false thing.

Eternal things proceed of things that are eternal, and things transitory of things that are transitory.

Good things proceed of good things, and bad things of bad things."

Then said the king: "O Morienus there are many things revealed to me of you and of your faith and constancy; wherefore I wonderfully marvel, that all those things which I have both seen and heard are true: wherefore this is the cause, why I have so long desired both to see and hear you: for I would that among certain things, of which we are to confer, that you would teach and instruct me in certain other documents."

Then said Morienus unto him: "O king, the Almighty God convert you to a better mind: for I am not one to be marvelled at.

I am one of the sons of Adam: surely we proceed all of one, and shall return again to one, although at sundry times, for the long mutation of time confounds and changes Man who is constituted under time.

Neither am I yet changed so much as many others who have been before me.

But death follows the last mutation, than the which no punishment is judged worse, for before the commixtion of the body and soul and after their dissolution, punishment more cruel than any death expects the soul.

But the omnipotent Creator, who has created and framed all things of himself, is always in our aid and defence."

Then said the king to him: "Morienus, I perceive by these words which you speak are while that you think to deride me.

Therefore according to this opinion, although you seem to be aged and prudent, yet are rather to be derided than praised."

After these things the king called me and said: "O Galip my good servant, go and seek a house for this man, beautiful both within and without, and furnished with all ornament.

And let it be near to my palace.

Seek out likewise a man that is a professor of his faith, learned, aged, and well mannered, by whose words and councils he may be comforted, that his mind may rest in peace.

For I perceive him to be fearful, and mistrustful of me."

Therefore I did according as the king commanded me, but the king came daily unto him and sat with him certain hours.

He talked with him and comforted him, yet he demanded nothing of him concerning his Magistery.

Afterwards great knowledge and love increased between them.

And Morienus gave great trust and confidence to the king.

And the king questioned with him concerning the laws of the Romans, and whether their laws were altered and renewed according to the circuit of time.

He also questioned with him concerning the custom of the king and counsels, and also of the histories of the Grecians.

And Morienus answered him wisely and modestly to all these demands.

Therefore the king loved Morienus more than he ever loved any man before.

It happened therefore on a certain day, that as they conferred together, the king said to Morienus: "O old man, you wisest of all men, know that I have a long time sought of many men the Magistery of Hermes, but as yet could never find any man, who could open the true matter to me.

For this cause, when you departed secretly from our borders, after I had read and understood the letters, which you had written about the vessel, in which the Magistery was put, I presently caused all the heads of those men to be struck off, whom I had many years retained with me for that science.

Therefore, you good old man and wisest of all men, I entreat you to make manifest to me, the true reason, form and substance of it, that my daily expectation may be joyfully accomplished, by the which if you perform, you shall command both me and all that I possess.

And if so it please you, we will both return again into your country, for I would not have you to doubt of me in any way, nor by any opinion to conceive any fear."

Then Morienus answered: "O good and prudent king, God convert you to a better mind.

And now I well understand wherefore you have sent to me; you had need of me, and therefore you did send for me.

And I have willingly come to you, that I might teach you this Magistery and manifestly show to you what the wonderful virtue and power of God is. But you fear whereof you speak before I fear, neither do I as yet despair of you, for every one who shall be fearful, is not perfect in the truth.

And it most becomes a wise man to fear nothing: for if he fear, he will quickly despair, and if he despair his mind will wander, neither shall he by any means attain to the effect of his desire or intent.

And for that I now understand that you love me, and for that I perceive you to be severe in your manners, godly in your actions, and patient, it does not become me any longer to hide and conceal this Magistery from you.

You have now fully come to the purpose and long inquisitions most easiest of all men.

Blessed be the name of the Lord world without end."

At these words the king smiled and said: "Now I know that God gives patience to every man, for hastiness is of the part of the devil.

And I am the nephew of Mocoya and the son of King Gezid.

And there is no fortitude but with the great God, who is one most highest."

And Moirenus said: "O good king, God convert you to a better mind.

Be now at the judgment of this Magistery you shall know it well and understand it.

But in the entrance and end of it, remember to study much, because, by the help of God, you shall easily obtain all things, which appertain to it.

For this thing which you have sought after is not bought and or obtained by force or anger, but by patience, humility and perfect love.

"For God bestows this divine and pure science on his faithful servants, and they on whom this gift shall be bestowed, ought first to foresee to whom they commit and reveal it.

For this thing is nothing else but the gift of the most highest God, who shows it to those of his servants that be faithful.

Therefore it is mete for all men to be humble and lowly to the omnipotent God."

Then said the king: "Surely we know and acknowledge that there is no perfection of things without the help and demonstration of the divinity, for he is most highest and immutable."

Afterwards the king admired me and said: "O my good servant Galip, sit down quickly and commit to writing all those things which we shall confer of."

Then said Morienus: "The omnipotent Lord, and Creator of all things, has by his omnipotency created men healthy and omnipotent, because they cannot transmute the order that is given to them, that is, they cannot set those things behind, which he has set before, nor set those things before, which he has set behind.

Neither is it possible for to know anything but by the demonstration of him, neither can they attain unto any thing, unless it be first ordained and appointed by him.

Neither can they retain or keep anything, but by the fortitude divinely bestowed on them of the great God."

And that which is more to be marvelled at, they cannot any longer govern and rule their minds, but for the time which God hath appointed over them.

For the Lord chooses of his servants whom he pleases that they may seek this divine science, which is hidden from man, and being found that they may retain it to themselves.

For this is this science which delivers his master from the misery of this world, and brings him to the knowledge of goodness to come.

And in times past they always kept this wisdom as an inheritance, but since that time this science has been in a manner contemned. But there remained many books of ancient Fathers, in which the whole truth is contained, without any deceit, but every man had not found it out which had brought it then to effect, by reason of the many and diverse names which the ancient wise men had annexed to matters belonging to that science."

But I have perfectly retained the truth of this thing, as yourself have known long ago.

Surely our predecessors have used diverse and manifold names in this Magistery, circumpassed with many great sophistries, yet all showing the truth, and oftentimes approved to be true.

All which they did by reason of the ignorance of fools: that none might understand their writings and sayings, but those that should be judged worthy of such and so great a secret.

Therefore if any man shall find out the sayings of them, let him study diligently in them, until he understand them rightly.

For it becomes not any man to withdraw himself from this Magistery, but he ought firmly to settle his faith and hope in the Almighty God, and daily to pray to him: that he may be able to bring to pass that divine and admirable work.

And likewise earnestly to implore his aid, that it may please God to convert him to better things by a more fair means, and to cause him to trace in the true line of the science of this Magistery without any by-way."

Then said the king: "Now Morienus if it pleases you, let these precepts and sayings suffice to be spoken.

For I will follow and observe those that I understand and especially when, as you being an aged and prudent man, neglect not thoroughly to instruct me in this Magistery.

Therefore explain to me that which I long expect, in the most easiest explanation, lest that the greatness of the study of it confounds me, not a long time in it.

Therefore first begin from the beginning of it, and let all preposterate order be far from our disputation."

To this Morienus answered: "Surely I will declare unto you the whole matter, in order: but see that you delay not to inquire of me those things which you desire to know."

Here begins the interrogation of King Calid and the answers of Morienus concerning all those matters on which the workmanship of the Magistery of Hermes is approved to consist.

King Calid: O Morienus it seems good to me first to demand, what the principle substance and matter of this thing is, or whether they be many things, or whether it be affected of one thing only?Morienus: Everything, until it be known by its effect, is approved more true by the testimony of many things.

But before I bring more ancient testimonies here before you, I will first unfold this one thing, which we have often tried, concerning the principal substance and a matter of it.

And if you will rightly consider those things which I shall speak, and thoroughly look into the testimonies of ancient men, you shall plainly perceive that we all agree in one and all that we speak to be true.

Therefore that which you have demanded understand thus: There is one first and principal substance and matter of this thing, and of it there is one thing, and it is made with it, neither is there anything added unto it, nor taken from it.

And now you have that which you demanded.

But now I will declare to you the testimonies of the ancient men, that we may be judged to agree all in one.

Heraclius, that prudent king and philosopher, being demanded of certain of his friends, he said: "This Magistery proceeds first of one root, and afterwards it is spread into many things, and again returns to one thing.

And know that it is necessary to receive aire."

Also Arsicanus the philosopher says: "The four elements, that is to say, heat, cold, moisture and dryness, proceed of one fountain, and certain other things of them are made of others of them.

But of these four there are as it were certain roots, and certain things as it were compounded of these roots.

But those which are the roots are water and fire, and those which are compounded of these are earth and air."

Likewise Arsicanus unto Maria said: “Our water hath our earth excelling it, which is great, clear, and pure.

For the earth is created of the grossness of the water."

Hermes also said: "The Earth is the Mother of Elements; they proceed of the Earth, and return again to the Earth."

Hermes said again: "As all things proceed of one thing, so my Magistery is made of one substance and matter.

And as the four elements are contained in man's body, so God hath created those things distinct and conjoined, and also collected and dispersed through the whole body: because one body drowns them, and holds them together, and yet every one of them effects an unlike work of the work of another.

And although they are in one body, yet they have diversity of colour and diversity of government."

Therefore after the same manner we must understand concerning this Magistery.

The philosophers have spoken many such testimonies of this Magistery, of some part of which we will make mention in the sequel.

King Calid: By what means or by what reason may it be done, if there is but one root of it, and one substance and one matter of this Magistery, when as among the philosophers there are many and divers names found of the root ?

Morienus Surely the names of the root of it are manifold, but if you look orderly into these things which have been before spoken, you shall find one root, one substance, and one matter of it, which to the intent you may the better understand, I will yet rehearse unto you certain other testimonies of ancient men.

King Calid: Go forward in declaring to me the Magistery of this work.

Morienus: Heraclius said unto certain of his disciples: "the stone of the date is nourished by that substance which covers it, and the substance which covers it is nourished by the stone, and of the root of it many branches increase and multiply, which increase their number by reason of it."

And Hermes said: "Look unto the red complishment, and the red diminished from its redness, and all redness.

Consider also the citrine. complishment, and the citrine diminished from its citrinness, and all citrinness.

Consider all so the black complishment, and blackness diminished from its blackness, and all blackness."

In like sort an ear of corn proceeds of a grain, and many branches come forth from one tree, although the tree take its beginning from its springing.

A certain wise man also which forsook the whole world for God, brings unto us a like example: for he said: "The first creation of Man is sperm, and a hundred grains are engendred of one grain, and by growing it becomes a great tree.

And of one man, a like woman being taken unto him, often times many sons and daughters are born and begotten, unlike both in favour and complexion."

Again the same wise man said: "Consider the tailor, who of cloth makes every vesture or garment, the parts of which garments have diverse names: which if they were naturally considered, they should be found to be framed of the cloth itself.

For it is one cloth, and one principal matter, of which the garment is made: for a sleeve, a skirt, and a collar, and such like, they are the parts of a garment, and have diverse names, yet cloth is the principal matter of them.

For out of that cloth threads are drawn, with which the parts of the garment are joined together, not because this cloth doth herein need anything diverse from itself."

Therefore in like sort this Magistery is one thing being of itself, and needs no other thing, because among the philosophers this Magistery is hidden and concealed, and wheresoever it is, there it is named with a thousand names.

It is also sealed, and open to none but to the wise: because wise men seek much after this Magistery, and seeking it they find it, and finding i they love it, and beautify it.

But the foolish sort make a jest of it, and with them it is had of no reputation: for they know not what it is.

And these are those names which the wise men have named in their books, of the which sperm is one, which when i is turned, is changed into blood.

At length it is coagulated, and is made like a mixed lump of flesh; and by such means it is done until one creature have the form of another, that is to say the succeeding form of a man, and then it must of necessity become a man.

And of these names there is also an other name, as a bud, as according to the colour of the apples of it and of the colour of the nature of it, before it come to its perfection.

There is also another name, as a tree of evil granates: and as wheat and milk and many other names, of all of which there is one root.

But they give many and diverse names unto the thing, according to the diversity of the colour, of the effect, and of the nature of the thing, as Herizartes [Heraclius] the philosopher says: I speak this of a truth, that nothing else brings the artificers of this Magistery into errors, but only the variety and multitude of the names of it.

But if a man should rightly understand that these names are nothing but colours appearing in the commixtion, he should not stray from the true way of this Magistery.

King Calid: And I much desire to understand, whether those colours, of which you spoke erstwhile, may be changed from one into another, from one disposition or confection or from two or from more.

Morienus: The matter is thus changed in only confection or form: but by how much the fire receives its colours, so much the more they add diversity of names unto it.

Whereupon Dautyn [Zosimus] the philosopher said to Euticus [Theosebeia] : "I will show unto you, that the wise men have multiplied the dispositions or confections of this Magistery for no other cause, but that the wise and prudent might be instructed in this Magistery, and that the ignorant and foolish might be utterly blinded therein."

Because this Magistery has one name, and that is imputed proper unto it: so also it has one disposition, and one lineal way.

And in this sort, although the wise men have changed the names of it, and their own sayings, yet they would understand but one thing and one disposition.

Therefore (O good king) let it suffice you hitherto have searched, and sought after such things.

For the wise men which have been before our time have named many confections, many weights, and many colours.

And so they made allegories of their speeches to the common people, yet they did not lie in them, but they spoke as it seemed good unto themselves, all which was done to deceive the simple and ignorant.

King Calid Let this which you have spoken suffice, concerning the nature and substance of it.

And now vouchsafe to instruct me in the colour of it: because I would not that you should confer with me of any matter under allegories or similitudes.

Morienus It was the custom of the wise men, that they always made their Assos of it, and with it.

Assos in the Arabic tongue, is in the Latin tongue 'Lumen', and in English a 'Light', and this they did before they would tinct any thing with it.

O king, do these things suffice you which I speak, or shall we return to more ancient testimonies: and if you desire an example, then mark the words of Datyn [Zosimus] the philosopher, for he says, "Our Laton although first it be red, yet it is unprofitable: but if after the redness it be made white, then it is of much force."

Therefore for this cause the same Datyn says to Euticus: "O Euticus these things should remain firm, and altogether well to be credited; for the wise men have thus said of this: Now we have taken away the blackness, and have fixed the whiteness with salt Anatron, that is, with saltpeter, and almizader [sal ammoniac] whose complexion is cold and dry.

Wherefore we give this name borrexa [borax] unto it, which in the Arabic tongue is called 'Tincar'."

And the saying of Datyn the philosopher is confirmed by Hermes, for he saith: "first there is blackness, then follows whiteness with salt Anatron :
first it has been red, and lastly white, and so its blackness is altogether taken away, and then it is turned into a bright and clear redness."

Also Maria says "and when Laton [copper or aurichalcum] is burnt with alzebric, that is with sulphur, and the softness melted upon it: so that the heat of it is taken away, then all its obscurity and blackness is taken from it, And so it is converted intomost pure ☉ Sol [gold]".

Likewise Datyn [Zosimus] the philosopher says: "And if Laton be burned with sulphur, and its softness often times poured upon it, its nature by the help of God will be turned from good to better."

Also another man saith: "And whereas pure Laton is decocted so long until it glistens like the eyes of fishes, so long shall the profit of it be expected.

And then know that he is returned again to its nature and colour." And another man said in like sort: "that how much the more any thing is washed, so much the clearer and better it will appear, but if it be not washed it will not appear clear, nor return to its colour."

And likewise Maria saith: "There is nothing that can take from Laton [copper or aurichalcum] its obscurity and colour, but Azoc [Mercury] is as it were its covering.

First that is to say when it is decocted for it colours it and makes it red. And again Laton has dominion ever Asos, that is wine, or makes it red."

Also another philosopher says: "that Azoc cannot substantially take from Laton its colour, or change it, but only to the sight; but Laton may take from Azoc its substantial whiteness, because there is a wonderful, fortitude in it, which appears above all colours.

For when colours are washed, and the blackness and uncleanness is taken, so that the whiteness appears, Laton is afterwards named Azoc, and it makes it become red.

Also Datyn the philosopher says that everything is not but of it, and with it, and that every tincture proceeds of its like.

Likewise Adarmath that wise philosopher said, that all the names of these things, and the similitudes of them are called and changed of the ancient men, for no other cause but that you may understand that the beginning of this thing is testified upon its end, and that its end is testified upon its beginning.

And that you may know this Magistery to be but one thing, which has both a father and mother: and his father and mother nourish it, and feed it, not that it can any way differ from his father and mother.

Euthica [Theosebeia] also said: "how may it be brought to pass that a shape may be tincted of its kind."

Also Datyn the philosopher said in like sort, "of whence is that thing which has come forth of it, and will return unto it?"

King Calid: We have hitherto sufficiently disputed of the nature and colour of this stone.

And now let us reason of its natural composition, of its touching, and also of its weight and taste.

Morienus: The touching of this stone is soft, and greater softness is in it than in its body, but its weight is very heavy and the taste of it is most sweet and pleasant, and its nature is airy.

King Calid: Therefore what is its smell before and after its confection? Morienus: Before its confection it is stinking, and after its confection the smell of it is good, according to this which the wise man said: "surely this water takes the smell from the dead body, for the smell of it is bad, and likened to the smell of sepulchres", whereupon also the wise man says: "whosoever shall make white the soul, and shall cause it again to ascend, and shall keep the body well, and shall take all obscurity from it, and shall extract its evil smell from it, shall be able to melt it into a body, and in the hour of commixtion very great miracles will appear."

Whereupon certain of the philosophers, while they conferred together before Maria, said unto her: "Maria, you are blessed, because the Divine hidden secret has been revealed unto you."

King Calid: Expound unto me the changing natures, that is, how that which is lowest ascends highest, and that which is highest descends lowest, and in what sort one of them is joined to another, so that they may be mingled one with another.

Also what this is which causes them to be mingled, and also how the blessed water may come to water, and bedew those things, and to cleanse them from their stinking smell.

For this is a smell which is likened to the smell of sepulchres and graves, in which the bodies of dead men are buried.

Morienus: This is that thing, of which Azinabam the philosopher writes worthily, for he said, "Oriambe, by what names may this thing naturally be called, and he said, "This thing may naturally be called Vulphi, that is an animal.

And afterward its smell is made pleasant and good, neither does any obscurity or stink remain in it"."

King Calid Let these words suffice us concerning the common inquisition of this thing, and now I would know, whether this thing may be found very cheap or very dear, and therefore show unto me the truth thereof.

Morienus Mark what the wise men have said: that is, that Magistery hath been accustomed to be made of one thing only.

Therefore use this in your mind, And thereupon confer with yourself, and let there not be anything which may gainsay you in this. Know therefore that sulphur zarnett, that is Auripigmentum [Arsenic sulphide], is quickly burned and is quickly consumed of the burning.

Azoc does longer endure burning, for all shapes being put to the fire, are quickly consumed.

How will you therefore expect any good of it, when as it is quickly consumed by the combustion of the fire, and is burnt by the fire, and is brought into coals?

This is also convenient for you to know, that no stone nor budding thing is mete for this Magistery.

And the wise men have said, that if you shall find this in a dunghill which you seek, then you must take it; but if you shall not find it in a dunghill, that then you must take your hand from your purse.

For everything which is sold for great price is found in this art unprofitable and deceitful. Therefore let this exposition suffice you in this place, but take heed you lavish not anything in this Magistery: because after it shall be accomplished you shall not need any expenses.

Whereupon Datyn [Zosimus] the philosopher said: "And I commend unto you that you spend not any thing in the weight of shapes, and especially in the Magistery of ☉ Sol."

Again he said: "Whosoever shall seek any other thing from this stone for this Magistery shall be likened unto a man that endevoured to climb a ladder without steps, which thing he being unable to do, he fell to the Earth on his face.

King Calid Is this rare which you speake of, or is there much of it found?

Morienus This is not but as the wise man said, to the rich man and to the poor man, to the bountiful man and to the covetous man, and also to the man going, and to the man sitting.

For this is cast in the ways, it is trodden upon in the dunghills of those ways, and many men have digged in dunghills, in hope to find it out in them, and herein they have been deceived.

But the wise men have known that thing, and have often tried that one thing, which contained in itself four elements, and has dominion over them.

King Calid In what place or in what mineral is the thing sought for, until it be found?

At these words Morienus held his peace, and hanging his head, cogitated what he should answer the king.

At length he erected himself, and said: O king, I confess a truth unto you, that this thing is more fixed by the divine power in its creation, for every man which is created of God cannot be without it.

King Calid: Explain this which you have spoken.

Morienus The disciples of Heraclius demanded and said, "O good master, the wisemen which have been before us, have left books of this Magistery to their children and disciples.

Therefore, Master, we entreat you that you would not conceal from us the exposition of this Magistery, but that you would explain that to us, which the forefathers have left dark and obscure."

And he said, "O Sons of wisdom, know that God the Highest Creator has created the world of four unlike Elements, and has placed man the greatest ornament between these Elements."

King Calid: Give me yet the explanation of this thing.

Morienus What should I use many words to you, for this thing is extracted from you: the mineral of which you are, for they find it with you.

And that I may speak more truly, they take it of you, which when you shall try, the love and delight of it shall be increased in you. And know that this is true and undoubtable.

King Calid: Have you at any time known any other stone that may be likened to this stone, by whose effect and power this self-same thing might be perpetrated?

Morienus I have not known any stone which might be likened to this stone, or which may have the effect of it.

For in this stone the four Elements are contained, and it is likened to the world and to the composition of the world, neither is there any stone found in the whole world, which is likened to this, that is in Creation or Nature.

Therefore his labour is altogether in vain, who shall seek any other stone in this Magistery.

There is yet one thing more which you must learn, that is to say, the beginning of this Magistery: for I will remove you from all error.

See therefore that you pass not this root, nor sometimes seek the mutations of it, because you shall not find any fruit or goodness being sought for of that.

Likewise I counsel you that you altogether observe those things which have been spoken of before.

King Calid: O Morienus declare now unto me the quality of this disposition, for God will now be in our aid.

Morienus I will tell it unto you it has been delivered to me of the ancient fathers, for you demand it well.

Therefore in the direction of this confection observe these parts of disposition, constituted rationally in their order, and by no means let them pass.

The first of them is Coupling, the second is Conception, the third is Impregnation, the fourth is Springing and the fifth is Nourishment.

Therefore if there be no Coupling, there will be no Conception: if there be no Conception there will be no Impregnation, and if there be no Impregnation, there can by no means be any Springing or Increasing, for this is the direction of this disposition which is likened to the creation of Man.

For the Omnipotent and most highest Creator, whose name for ever be blessed, has created Man, not of parts constituted as an house is, which consists of its parts appointed as is the wall, the covering and the foundation: for these are the parts of an house, and they are called things invented.

But Man consists not in such sort, because he is a creature, for Man when his essence is changed he seems to pass from one thing to a thing that is better.

And this Man remains always in his Creation, who seems much to differ from things invented, and thus he proceeds from day to day, and from month to month, till such time as the most highest Creator accomplish his creature in a certain time, the days being defined.

Because although the four Elements were first in the sperm, yet God the Creator has placed and ordained a defined time of it, in which it may be accomplished, which when it shall be finished, then the Creature is strengthened.

For such is the fortitude and wisdom of the Omnipotent God.

Moreover (O good king) it is convenient for you to know, that this Magistery is nothing else but the secret of the secrets of the most great and highest God, for he has committed this secret unto his Prophets, whose souls he has placed in his paradise.

And if the wise men who have been after them had not found out the expositions concerning the quality of the vessel in which it is effected, they could never have attained to the perfection of this Magistery.

Therefore commit these things to your memory, for I have declared before that this Magistery differs not much from the Creation of Man. And now I say unto you, that nothing which has had like, or has been created by nativity, but after the putrefaction and mutation of it.

Whereupon the wise men say that the whole strength of this Magistery is not but after putrefaction, for he said: "If it be not putrefied, it cannot be melted or dissolved.

And if it be not dissolved it will come to nothing."

King Calid: What will this be after putrifaction?

Morienus After putrefaction it will come to this with which the omnipotent God and Creator of all things will effect the wished. composition.

Know therefore that this Magistery has need of two creations, and of two confections which are so commixed one with another that when one of them is effected, then the other of them begins; and when the other is effected then the whole Magistery is ended.

King Calid: By what means does this Magistery need two creations and two confections, when as you said before the matter of it, and the way of it, to be one and lineal ?

Morienus True it is that you have said: for this whole Magistery consists of one thing, and of one way, for its own disposition is such as the other is.

King Calid: Therefore what manner of disposition is that with the which you said before the whole Magistery to be affected?

Morienus O good king, God convert you to a better mind.

This is that disposition which cannot be effected with hands; but many wisemen have been inquisitive concerning the difficulty of it. For they have said, if any man by his learning and labour shall find out this disposition, he shall by the knowledge of it easily bring to pass the whole Magistery, but he who cannot find it out by his learning and labour, the whole secret shall be kept from him.

King Calid: What manner of admirable disposition is this?

Morienus: If you shall diligently look into the sayings of the wise men, you shall quickly understand it: for they have said of it, this disposition is the mutation of natures, and a wonderful commixtion of the hot and moist of those natures with cold and dry, by a subtle disposition.

King Calid: When as this disposition is not made by the hands of men, therefore what manner of thing is that with which it may be effected?

Morienus: And this disposition is made (as the wise men said) because Azoc and fire do cleanse and wash Laton, and do utterly take the obscurity from it.

For the wise men said, if you dispose the order of your fire rightly, Azoc and fire, by the help of God, will suffice you in this disposition, whereupon Elbo says: "make white the Laton and break the books, that your hearts be not corrupted."

King Calid: But is this disposition before or after putrefaction?

Morienus The disposition goes before putrefaction, but before such disposition there is none at all.

King Calid: Therefore what manner of thing is it?

Morienus: Our whole operation is nothing else but an extraction of water from Earth, and a remitting of this water upon the Earth, until the Earth putrify.

For this Earth putrifies with water and is cleansed: which when it shall be cleansed, then by the help of God the whole Magistery will be well effected.

For this is the disposition of the wise men, which is the third part of the whole Magistery.

It is also convenient for you to know this, that if you shall not perfectly cleanse the unclean body, nor shall not dry it, nor make it perfectly white, and shall not send its soul into it, and shall not take away all the stink of it, until after its cleansing the tincture may fall into it, that then you have directed nothing well in this Magistery.

Also it is necessary for you to know this, that the soul quickly enters into the body, which by no means is joined with a strong body.

King Calid: The Creator be always in our aid, but declare unto me the second disposition, whether that be the end of the first disposition.

Morienus It is so as you say, for when you have directed the unclean body, as has been said, then put with it the fourth part of the ferment of it: for the ferment of ☉ Sol is ☉ Sol, as the ferment of bread is bread, which when you shall put into it, put that to decoct in ☉ Sol, until these two be brought into one body: and then under the blessing of God begin to wash it.

Therefore at the washing of it take one part of the mortiferous thing, and decoct it the space of three days, and take heed that you neither forget, nor diminish any of the days.

And let the fire of it be of equal and continually burning, so that it may neither increase nor diminish.

Therefore let the fire of it be easy and gentle, which may burn equally the space of its days, for otherwise great endamagement will follow.

After seventeen nights you shall visit the vessel in which all these things are decocted, and you must take out the water which you shall find in it, and put in other water into it, which must be done three times.

And let the aforesaid vessel stick immoveable to its furnace, until the whole time of the fermentation of ☉ Sol be accomplished, and till it be brought to the eight part of its tincture; which when after twenty days it is extracted, then it will be well dryed, and then take the washed and prepared body, and make it sit artificially upon a furnace, that it may be daily bedewed in its vessel with the fourth part of the mortiferous thing, which then you must have with you, and also taking heed that the flame of the fire do not come unto the aforesaid vessel, for then it will do much hurt.

All these things being done, then let the aforesaid vessel be placed artificially in a great furnace, and let fire kindled about the mouth of it, and let it burn two days and two nights equally without any increasing or diminishing of it.

All which being finished, let it be taken from the fire with all the things in it, because, by the help of God, the iteration of the art is ended.

King Calid: We will do in this sort as you speak, and Blessed be the Name of the Lord.

Morienus: O good King, you must also know, that all the perfection of this Magistery consists in the taking of the bodies conjoining and agreeing for these bodies are joined substantially by natural workmanship, and they do agree, and are melted and also are by course received; for they better themselves, that they may appear more fair upon the fortitude of the fire.

And when as the searcher of wisdom shall perfectly understand the taking of these bodies, and their decantation and their solution and necessary disposition, and their mixing and decoction, let him afterward know the quantity of the fire, and the constitution of their furnace, and the kindling of their fire, that is in what place of the furnace the fire ought to be kindled.

And also the number of their days, and the measure of their weights: for if he should handle all these things providently and wisely, by the help of God his intent and desire shall be accomplished.

Therefore let the artificer be free from all hastiness, and in the place of it let him use reason and providency, and firm expectation: but that which most fits these bodies, is blood.

For it revives and conjoins them, and makes one body of all them.

Wherefore put a gentle fire unto it, and let it burn the space of its days with all equal heat: for the body consumes itself by the heat of the fire. Creeping in the fire : for if Eudica (the faeces of glass) be put unto them, it will free from all combustion those bodies that are changed into Earth.

For bodies are presently burned, after they retain their souls no longer.

Eudica does well agree with all bodies for it revives them and makes them fit, and defends them from all combustion.

For it sends some of them into others, and afterwards defends them from over much heat.

And when you will seek Eudica, seek it in glazed vessels, which when you shall find, there hide it, or lay it up and do not anything with it until it be made sour.

Also the stinking earth quickly receives white sparkles, and forbids the blood that it be not hurt in the decoction, for the strength and fortitude of the blood is over great. Wherefore the blood is to be braken [blackened] that it neither hinder, nor profit; and let this breaking [blackening] be made after it shall be whitened.

This which remains of the colours possesses blackness. That is also the secret of this Magistery, which here I have briefly collected together, and being collected I have expounded it to you, because one part of this thing converts a thousand parts of ☽ Luna into most pure ☉ Sol.

Therefore let these things which have been spoken suffice you, for this Magistery.

But yet there remain certain things, without which the Magistery cannot be effected, and it is convenient for you to know, that the intention of man seeking after this divine and pure science, ought to imagine it to be nothing else, but the gift of the most great and highest God; who reveals it to his servants, whose name be blessed for ever.

But (O King) be you now attentive, that you may hear and understand those things which I shall now speak unto you.

King Calid: Begin when you will, for I will hearken diligently unto you.

Morienus speaks of names of kinds.

O good King, first it behoves you to know, that red fume, citrine fume, white fume, the green lion, Almagra, the uncleaness of death, blood Eudica, and stinking Earth, are those things in which the whole efficacy of this Magistery consists which can by no means be done without these.

King Calid: Explain these names unto me.

Morienus In the end of the book I will explain them: because now presently I will make the Magistery before you of those things of which these are the names, that those things which we have now spoken may be proved by the effects of the thing itself, For this is the root of this science, that he who will learn it, must first take the doctrine thereof of his Master, and afterwards let the master do it often times before his disciple.

And there are some who seek this science a long time in vain, and yet they find it not.

But work you always in these things, in which you shall see me to work, nor seek no other thing in this Magistery, which if you shall do, without doubt you cannot err.

But there are many stumbling blocks in this science, for as the wise men say, there is much difference between the wise and the ignorant, and between the blind and those that have their sight.

For he that knows the disposition of this Magistery, does not also know perfectly the comprobation thereof, but is as he is which remains yet in it by the inquisition of it by books.

For there are books of this art made under a figure, the greater part of which seem much obscure, and the science annexed to them cannot be understood but of these compilers.

This is the science which among others ought most to be sought for, when as by it we may come to another more admirable.

King Calid: All that you speak is true, and the truth of it flourishes in its exposition.

Here begins the disposition of the wise men for the adapting of the unclean body, before the elixer be put upon that clean, hard, and effected body, and before it be made white, and before the soul be sent into it.

Morienus said: Because elixer is not received but of a body well cleansed, that the tincture of it may appear more fair, when it has entered upon it. And this is the first disposition.

Begin therefore, under the aid of God, and first make that the red fume may take the white fume, and pour them both downward, and conjoin them in such sort, that a like weight of either of them may be added to the commixtion of them: which being mixed in a thick vessel, let them be perfectly put in according to the measure of one pound.

And let the mouth of it be conveniently stopped with clay, for there are winds in them, which if they should not be detained in the vessel, then would the Magistery be brought to nothing.

But let the clay be that, which in the philosophers books is called luting, in which put a little salt before the conclusion, whereby it may be the better strengthened to resist the combustion of the fire so much the longer.

But then make the furnace hot, and that being now made hot, let the aforesaid vessel be sublimed in it with all things which it contained in it. And let that sublimation be made after the going down of the sun, and there let it stand till the day wax cold.

Afterwards take out the vessel, and break it.

But if you shall find those things which you put in to be connected into one body in manner of a stone, take it and grind it well, and searce [sift] it, which when you shall do, then take another vessel, and let the bottom of it be round, and put this into it after it is well ground and searced [sieved], and stop the mouth of the vessel close on every side with the clay of the philosophers.

And then build the furnace of the philosophers, in which you must kindle the philosophical fire after the manner of the philosophers, and let it burn with equal heat the space of twenty days.

But the fire of the philosophers is such, that the matter of it is divided with a twofold partition, for the matter of it shall be compounded either of sheeps dung, or of the leaves of olives.

For there is nothing that causes the fire to burn in equal combustion better than these things.

Therefore the aforesaid days being overpassed, take out the aforesaid vessel from its furnace, and dry that which you shall find within.

Afterwards take one part from it, and mingle it with ten parts of that which is cleansed, and again take one part of that which is cleansed, and likewise mingle it with the tenth part of that which is clean.

And thus afterward let it be put to the other of them according to this order and number, that they may be mingled into one. Which being commixed into one, make of it elixer, that is make it thick, and if it shall remain white in it and well strengthened, and you shall not find it gone by reason of the burning of the fire, now you have finished two parts of this Magistery.

Therefore this is the order, by which the white is conjoined with the unclean, neither is there any other order or means found but this.

For the soul quickly enters into the body, but if you shall seek to join this soul to a strange body, then you spend your labour in vain, for the truth itself is more clear and plain.

King Calid: All that you speak is true, as now we perceive.

And God receives the souls of his prophets into his hands.

Here begins the second disposition of the sayings of Morienus Romanus, which he had with King Calid the son Gezid the son of Macoya.

Morienus said: Take white fume, and the green lion, and red Almagra, and the uncleaness of a dead man.

Dissolve all these, which being dissolved, make them to ascend, and after the ascension make them also to conjoin into one, so that in every part of the geen lion, three parts of the uncleaness of the dead man may be added.

In like sort make one part of the white fume, and two parts of the Almagra, and put them all in a green vessel, and let them be decocted in it.

And let the mouth of the vessel be firmly closed according as it has been said before.

Afterward set it in the sun, and there let it dry, and when it shall be dry, put elixer to it, and then put upon it water of blood, as much as may swim above it.

After three days and three nights bedew it with stinking water, having a care that you diminish not any of its days, or that the fire of it be not extinguished, or that the heat decrease not in burning.

Therefore seventeen nights being passed, you shall open the aforesaid vessell, and take out the water which you shall find within, and again put other stinking water into it; which thing must be done three nights; and also having a special regard that the vessel be by no means removed from its furnace but let the putting in of stinking water be done three nights together. And then, twenty nights being passed, take the vessel from the furnace and dry the elixer which shall be in it.

Afterwards take the white body, in which you have fixed it white, and put it in a very small vessel, which is according to the quantity of the furnace of the Magistery.

Then join that vessel firmly to the furnace so that the flame of the fire may neither burn it nor touch it.

Also the elixer, which we have said to be superior in it, ought to be cast in such sort, that if you shall add part of the white body unto it you must add eleven parts of the elixer.

Which being mingled, upon every ounce of this commixed body, you must cast only the fourth part of one dram of Eudica.

This being thus done, set this vessel in a great furnace, and there let it stand two days and two nights: upon the head whereof let fire be kindled for as many days and nights.

Therefore these days and nights being finished, take out that which you shall find in the vessel, and praise the Most great and highest Creator, for those things which he has given unto you.

Here begins the exposition of kinds.

Morienus said: O good and prudent King, this is the exposition of kinds, which appertain to this Magistery, which our predecessors named by diverse and sundry names, that they which should seek for this Magistery unworthily, might all together err, contrary to the truth of it.

Know therefore, that the unclean body is Lead, which by another name is interpreted Assrop, but the clean body is tin, which by another name is also called sand.

The green lion is glass, also Almagra is Laton, although before it is said to be red Earth.

Also blood is Auripigmentum, and the stinking Earth is stinking sulphur.

But Eudica is the secret of all these, which also by an other name is called Moszhacumia [glaze], which in Latin may be called fex vitri, and in English the faeces of glass, or the uncleaness of glass.

But red fume is red Auripigmentum, also white fume is Argent Vive, and citrine fume is citrine sulphur.

Behold now I have expressed to you the names of kinds, of which three will suffice you for the whole Magistery: that is, white fume, the green lion, and stinking water.

Therefore reveal unto no man these three kinds, nor their confection, but suffer the foolish and ignorant to seek all other things in this Magistery, and in seeking to err, because they shall not come to the effect of it, till ☉ Sol and ☽ Luna be brought into one body, which thing cannot happen without the express will and commandment of God.

For some men imagine that the secret of this Magistery is Earth, or a stone, or wine, or blood, or also vinegar, and they grind all these things by themselves, and decoct them, and they extract them from their decoction, and they bury that which is extracted: because they persevere according to their one opinions, that their error may be the better strengthened, and that they may despair of this, which they endeavour to
find.

And know that Earth, and a stone, and all these things are unprofitable for this Magistery, and have an evil end.

It is also convenient for you to know this, that the greatest efficacy of this work consists in its fire, for with it minerals are made fit, and evil souls are retained in their bodies.

Also the whole fire and Nature of it is the nature and perfect probation of this thing.

And if you handle these things according as we have said, by the help of God your intent shall be effected.

Therefore understand well what we have said, and being understood, commit them to your memory, and study often in the disposition of them according to their order. For the often study of it will reveal to you a more perfect way of it.

Know likewise, the greater root of this work is in the inquisition of kinds which are better for this Magistery.

For every mineral is of many kinds.

It is also convenient for you to know this which you demanded concerning the white fume, because white fume is the Tincture, and also the soul of these dissolved bodies, and also of dead bodies, the souls of which we have now extracted, and have again joined them to their bodies for every body will be dark and obscure when it shall want its soul.

And it is white fume which flows into the body, as the soul does, that it may altogether take from it its blackness and filthiness, and consolidate the bodies into one, and that it might multiply the water of them.

For unclean is black and much light, and therefore when its blackness is taken away, its whiteness is strengthened, and its water is multiplied, and its fairness will be more apparent, and its tincture will work the better in it.

Why should I use many words? If all these things shall be well handled, the tincture will have good operation in it, and the ☉ Sol of it will come forth most pure and glorious, that you shall not find any more better and purer than it.

Therefore, for this cause, ☉ Sol hath been called of some men, Roman ☉ Sol or Roman Ethees.

I would also have you to know this, because if white fume were not, the pure and profitable ☉ Sol Ethees of Alchemy, could by no means be obtained.

This is the chief point of this Magistery, and as it were the whole direction of it.

And when the alchemy shall be finished, then let one part of it be put to nine parts of ☽ Luna and it will all be converted into most pure ☉ Sol.

Therefore blessed be the Lord God world without End.

Amen.

Here ends the book of Alchemy translated out of the Arabic tongue into Latin, Anno Domini 1182 [1144 A.D.].
in the month of February,
and in the 21th day of the same month.