A Testament of Alchemy: Being the Revelations of Morienus, Ancient Adept and Hermit of Jerusalem to Khālid Ibn Yazīd Ibn Muʿāwiyya, King of the Arabs of the Divine Secrets of the Magisterium and Accomplishment of the Alchemical Art
Dual edition English and Latin, translated from the book:
anonymous (Ps.-Maryanos, Ps.-Ḫālid ibn Yazīd), A Testament of Alchemy: Being the Revelations of Morienus, Ancient Adept and Hermit of Jerusalem to Khālid Ibn Yazīd Ibn Muʿāwiyya, King of the Arabs of the Divine Secrets of the Magisterium and Accomplishment of the Alchemical Art, ed. and transl. Lee Stavenhagen (Hanover, 1974).
In the name of God, pious and merciful.
The matter that befell Calid, son of Iezid, son of Macoia, with Morienus the Roman. This is the matter which Morienus, an old hermit, held in inheritance from Adfar the Alexandrian, of the spiritual goods which are written in the book of Galib, the captive of Iezid, son of Macoia.
Galib was a servant of Iezid, and a faithful servant in his heart and in all the things which Iezid his lord possessed. And likewise this Galib was a faithful servant of Calid, who was the son of Iezid, as has been said.
So Galib said:
“There was a matter between Calid, son of Iezid, son of Macoia, and Morienus the Roman, who was a hermit in the mountains of Jerusalem. For on a certain day, while Calid was going for a walk to a place that was called Dirman, – for he was very intent upon the Great Work and did not cease continually to inquire and search from all those in whom he had confidence concerning this work – it happened that a certain man came to him who wished to speak with him. When this was heard, Calid ordered that he be brought before him. When he had now entered and had been placed in Calid’s presence, he greeted Calid, and Calid likewise greeted him.
Afterwards the one who had then come to Calid said: ‘I am from the mountains of Jerusalem, and I have come to you, O king, with a thing on account of which you, O king, will rejoice greatly. For no one has come before me to the king with a thing on account of which the king would rejoice so much.’
Calid said to him: ‘What is this thing?’
And he answered: ‘I have already heard from many that you are a man who does not cease incessantly to seek the work which among the philosophers is called the Greater Work. And I will make you know this through a certain Roman man, who is a hermit in the mountains of Jerusalem, for I already know his place well. And every single year he sends much gold to Jerusalem.’
Calid said to him: ‘If you shall prove true to me in this matter, I will enrich you with such great goods as you will be able to ask for. But if you shall have lied to me, know that evil will befall you.’
So the man said: ‘Already by your words alone you have won me over.’
Calid therefore rejoiced greatly, and ordered that this man be enriched more with gifts and garments, and, besides this, promised him very many things. Then King Calid ordered me, together with many of his faithful men, that we should go with this man.
So we began our journey, and after leaving certain places behind, we entered other regions, and for a long time we went on in this matter, so that by fate we might be able to find the hermit; and at length we found him. And he was great in stature and old in age, lean in body, yet of countenance and face distinguished, so that whoever saw him would marvel greatly. He was clothed in haircloth, and his skin was wrinkled. We rejoiced with him and brought good to him. And thus with very sweet words we softened him until we brought him with us into our country and set him before King Calid.
King Calid therefore rejoiced greatly over him, so much that we never saw him rejoice so before. Afterwards Calid looked at me and asked what had happened to us on the way there and back, and I told him the matter from the beginning to the end. After this King Calid looked at that old man whom we had brought and asked by what name he was called.
The old man answered: ‘I am called Morienus the Roman.’
The king Calid said: ‘How long has it been since you have gone about as a hermit in those mountains?’
And he answered: ‘I have lived as a hermit since four years had passed after the death of King Hircal.’
King Calid therefore said to him: ‘Sit now, Morienus.’
When these things had been said, King Calid rose up together with him and caused him to sit near himself in honor. And he was pleased with his silence and modesty and grace.
Afterwards King Calid said to him: ‘Morienus, would it not be better for you, since you are a hermit, to stay in a church with others who dwell there, than to live alone in the mountains?’
But he said: ‘May it be well with you, O king. But the good which I hope for is in God and in His hand. He will do what He wills. And I believe that, just as you have now said, a greater rest would be mine than labor in the mountains. But no man reaps unless he sows, and this same thing that he sows he must needs reap. I hope, however, that goodness, as I now am, is with me. For a man cannot apply himself to rest except through labor of the soul.’
Then King Calid said: ‘What you say is true, if only it proceeded from a heart believing in God.’ Afterwards the king said to him: ‘O Morienus, it has pleased me that you stand firm in your faith. And I wished to see you, and therefore I had you summoned.’
And Morienus said to him: ‘I am not a man at whom you ought to marvel greatly, and I am only one of the sons of Adam. And if there had not been days and nights which have changed me, perhaps I would appear handsome. Among men many are such as I am now. And in the end there follows cruel death, than which there is no worse punishment, and after death a harsher punishment awaits the soul. But the almighty Creator is our help.’
Afterwards King Calid said: ‘May God confound such a man, who, as he has advanced in many years, so on the contrary is he more to be mocked.’
After this King Calid commanded me that I should go with him to a certain house which was near the royal palace, and that I should bring some Christian man, one of the ancient elders, who should speak with him and comfort him with most sweet words, and by whose words his heart might rest in peace. And so I did. And King Calid came to him twice every day and sat with him and spoke with him, but he did not ask him anything about his craft.
After the king had frequented him for a long time and Morienus had put much trust in the king, the king always asked about the common people, and about the customs of kings, and the times, and the histories of the Greeks. Morienus answered him suitably in all things, and wonderfully recounted their deeds to him and fully unfolded their sciences, with such matters as the king had never heard. Morienus therefore firmly took his seat in the king’s heart by such confession as no one had ever before obtained in his mind.
And Calid said to him again: ‘O Morienus, know that I have long sought the higher work and I have found no one who would give me an answer about it. Therefore I earnestly beg you that you prepare something for me concerning this from your own teaching, and you shall have from me as much as you shall ask. And I will make you return to your land, and you shall in no wise hereafter be afraid of me, if God wills.’
Morienus said to him: ‘O king, may God turn you to good. Now I know well that you did not send for me except because you had great business with me. But out of regard for the courtesy which you have spoken of, namely that I should not fear you, I did not shape such an attitude for myself, since I have no cause to fear anyone except God alone, and you have embraced me in your mind as one such as you are. And I have seen of your piety and of your goodness and of your love that there is no need, for a man such as I am, to hide from you any of those things which you ask, especially since you are a man of good mind and of good deeds and very much seeking the good. Now you have applied yourself to your beginning and to your inquiry, with a matter smaller and gentler than could be. Blessed be the Creator.’
Then King Calid smiled and afterwards said: ‘Every man to whom patience is not predestined is hindered by hasty cruelty. For haste is on the devil’s side. I am the son of Macoia, and there is no strength except with God most high and great and exalted.’
And afterwards Morienus said: ‘O king, may God turn you to good. Apply yourself to the judgment of this work and you will know it well and understand it, and consider its entrance and its exit, and you will know, if God wills, all the things that belong to it. For this thing which you have long sought, no one can undertake or perfect, nor has anyone ever been able to apply himself to it from any wise man, except through love and humility, gentleness and perfect and true love. And this is the thing which God brings to His faithful ones to whom He has decreed to bring it with greater strength, until He prepares for Himself a man by whom He may know it and reveal it to him from His secrets. And this thing is nothing other than the gift of God, who shows it to whichever of His servants He wills, who are humble before Him and subject to Him in all things.’
And Calid said to him: ‘We know truly that no thing can be brought to perfection without the help of God and His showing, who is most high and unchangeable.’
Afterwards King Calid said: ‘O Galib, sit quickly and write whatever we shall have between us from now on.’
And afterwards Morienus said:
‘Almighty God and Creator out of His power created powerless servants, because they are not able to withdraw the things which He has determined, nor to determine the things which He withdraws, nor can they know anything except what He shows, nor can they attain anything except what He assigns to them, nor can they have anything except according to the strength granted to them by God Himself, nor can they even rule their own spirits except so long and so far as He has commanded them. And He set, from among His servants, those whom He willed and whom He chose, that they should seek the wisdom given by Him, which draws its master away from the misery of this world and leads him back to the goods of the world to come, if God wills. And always these men, one after another, inherited this wisdom for themselves. But afterwards this wisdom was destroyed, and its masters were likewise cast down, nor could the masters of this wisdom be found. And there remained from the rightly expounded books, which were the books of the ancient wise men who were before us and made their descendants heirs of this science, those whom God willed to obtain it, according to the way which they had expounded beforehand without any falsehood and without all trifles. But they did not name the things belonging to this science with their proper names. Yet we know truly that they have already laid them out by naming them round about, and they did this in order that the malice of fools might be undone. And all this they did with the strongest sentences and truthful sayings, and they spoke of them by way of likeness, so that those who should be of great wisdom and great understanding might be able to open their sayings. And since they have changed this science from its proper state, it is necessary for those who wish to learn it to understand their sayings, nor is it fitting that such men be turned away from it, but rather that their hope be fixed in God and that they ask Him through that hope to make them know it, and to turn them to better things and to make them have the method of this science on the straight line without any deviation.’
Afterwards King Calid said:
‘Now, Morienus, you have spoken well and given good counsel, and these precepts are not far from me, especially since you, such as you are in wisdom and in your years, have wished that I receive this science from you. Therefore explain to me well this that I ask you, so that it may not be necessary for me to think much on this matter which I ask of you, and tell me whether this work is effected from one single thing only or from several.’
Morienus said:
‘Now every matter is better proved by the testimony of many, and I will name for you that which you ask concerning this thing, and very many other testimonies of the wise, which, when you look into them and study them much, you will find that what they commended in their books is true. But as to this which you asked concerning its root, whether it is made from one thing or from many: know that its root is one, and one thing and one substance, and from it is the One and with it the work is done, and nothing is added on top of it and nothing is taken away from it. And Hircal has already said to certain of his disciples, when they asked him about this same matter which you now ask me; he said to them in the first place that it is made from one root, which afterwards is spread out into many things and again returns to one. And know that it is necessary to touch the air. Arsitanus said that the four elements are from one, namely heat, moisture, coldness and dryness, and that certain of these are constituted out of those same others. And of these four, some are as roots and some as things composed from those roots. And the roots are water and fire; and those composed from these are earth and air. And again Arsitanus said to Maria that our azoc also is that which has predominance over our earth, because it is more clear and pure, and from the thickest water earth is created. And Hermes said that earth is the mother of the elements, and from it they are born and to it they return. And Moses said that all things proceed from the earth and to it they return. Hermes said: just as all things proceed from One, so also this Greater Work is made from one thing and from one substance, and just as man has in his body four elements, so God created them, both dry and moist, apart and joined together and compounded and spread out, because one body joins them. And yet each does its own work, which differs from the work of its companion, nor has it one color nor one rule, and thus this thing is to be understood. And of such testimonies the philosophers have said many things.’
The king Calid then said:
‘How can it be that the Greater Work has one root and one substance, when with some writers the names of its root are found to be many and multiplied?’
Morienus said:
‘Its names are multiplied, but I have said that it is one, and I will still name for you witnesses from among the wise who will more firmly confirm to you what I have said.’
Then King Calid said:
‘Complete for me by telling the master-craft of this work.’
Morienus said:
‘Hircal said to some of his disciples that the little stone of the date is from the palm, and the palm from the stone; from that same stone the tree of palms is produced, and from its root branches spring forth which increase its number. And therefore Hermes said: consider how the red color is completed by the red diminished from its redness, and every redness; and consider the completed yellow and the yellow diminished of its yellowing, and every yellowness. And likewise consider the black completed and the black diminished of its blackness, and every blackness. And the ear of grain proceeds from the grain, and many branches from the tree, and the tree from its seed.
And a certain wise man, who for God’s sake had left the whole world, said something like this which we have said, that is: from seed a man is begotten, and from one grain a hundred grains are produced, and from a little sprout a great tree grows. And from one man a woman is drawn out, and afterwards from both many sons are begotten, whose color and appearance are dissimilar.
And again the wise man said: consider the tailor who is accustomed to sew garments, when from pieces of cloth he has made a tunic or any other garment, for he composes it from nothing other than cloth; of cloth are made the collar and sleeves and skirts, and with it also he sews it, because its threads are of itself and it does not need others.
And thus is this Greater Work, subsisting of itself, and it needs no other, because among the philosophers it is straight and hidden. And yet they have called it by a thousand names in every place where it is, and it is sealed and open only to the wise, for they speak of it much and adorn it. And fools mock this Lesser Work and hold it for nothing, and they do not know what it is. And these names are many which the wise have named in their books, one of which is “seed,” which, when it is turned into blood, is changed, and afterwards becomes as it were a piece of flesh compounded. And thus one creature succeeds another and a form departs, until a man is made. And among these names is another name, that is, “palm,” and this is taken from the color of its fruits and their natures before they come to their final perfection. And among these names is “the tree of pomegranates,” and “wheat,” and “milk,” and many other names whose root is one, but its operation changes them and renews in them many colors and many natures and many names.
And Akaifrem said: I speak the truth, that nothing else has led the masters of this work into error except the multitude of names. But if someone shall know that these names are nothing else than the colors that appear in the conjunction, he will not err in the path of this work.’
And again King Calid questioned him and said to him:
‘Make me understand about these colors which from one color are changed into another, and whether in one composition or in two or in several they are so changed.’
And he answered him:
‘They happen in one operation, and the more the heat of the fire is renewed upon them, so much the more names are imposed on them. And thus Rosinus said to Euthesia: I will show you that the wise did not multiply their sayings nor their compositions except for this reason, that men of wisdom and counsel might understand them, and men of folly might be blinded; and for this he shows that the wise have thus set down in their books and multiplied these operations. The work does not depend on a great number of master-works, for it has one operation and one way. And so, although all the wise have changed names and sayings, they willed to understand nothing but one thing and one way and one operation. Therefore, O king, do not ask further concerning this which you have hitherto asked, since these things which have now been said ought to suffice you, for the wise have named many compositions and many weights and many colors, and thus they have allegorized, that is, with alien words they have always misled men, and yet they have not lied, but have spoken what they saw in the art of this work and according as they understood one another, so that others might be kept ignorant of it.’
Then King Calid said:
‘I ask you that you reveal to me its color, as you have now told me its nature, and tell me this truly, without allegory or similitude.’
Morienus said to him:
‘It was always the custom of the wise that they made the “essence,” that is, the alum, from it and with it, before they dyed anything with it. For the present it is enough that I tell you this which Rosinus said, who said that just as laton, although it is in the beginning red, yet they will have no profit from it until it becomes white. And for this Rosinus said to Euthesia that first there is blackness; let this matter be fixed and well established with you because of what they have said: we have stripped off the blackness and make whiteness with salt and with natron and with a thing which is cold and dry. Then you will impose this name on it: “borich.” And you will prove that saying which Rosinus said, that in the beginning there is blackness, and then they make it white with salt, that is, with air, and natron, that is, with fire; for it is red in the beginning and at last it becomes white, and it removes its blackness from it, and afterwards it is turned into a very bright red. And Maria said that when laton, that is, earth, is burned with alchibis, that is, sulphur, and mildness is poured upon it until it falls, that is, boils, it is turned into something better than it was, but only with God’s help. And another said that when laton has been cooked until it is bright like the eyes of fishes, then expect its good, and that afterwards it will turn back to its nature and its color. And another said: know that the more a thing is washed, the more clear and better it will appear; and if it has not been washed, it will not be made clear nor will it be turned to its own color.
And Maria said that there is nothing that can take away its shadow, that is, blackness, or its color, from laton, that is, earth, except azoc, which is its covering at first when laton is cooked, for it colors it and makes it white, and afterwards laton is turned upon it, that is, upon azoc, and makes it red. And the philosophers said that azoc cannot substantially take away from laton its color or change it except according to appearance. But laton, that is, earth, can substantially take away from azoc, that is, quicksilver, its whiteness, because in it is a marvelous strength which makes all colors appear when the colors have been washed and which removes its blackness and uncleanness, and it becomes white; then it is not by means of laton that it makes it red. And Rosinus said that every thing is only from it and with it, and that every tincture comes forth only from such a thing as is a tincture. And Andarnah said: do you know why they have gathered these things over us and multiply their likenesses? So that you may understand that the beginning of this thing bears witness to its end and its end bears witness to its beginning, and that you may know that the whole of this is one thing, which has a father and a mother who generated it and nourished it, and this thing itself is its own father and its own mother. And Euthesia said: how can a species be touched by its genus? And Rosinus said: it is true that from it it has gone forth and into it it will return.’
Afterwards King Calid said:
‘Now I have asked you about its nature and its color. Now I wish to ask you again about the touch and the weight of this stone, and about its taste and about its effect, that is, what it naturally effects.’
And Morienus said:
‘The touch of this stone is a soft touch, and in it there is much softness, more than in its body. But its weight is very heavy, and its taste is sweet, and its nature is the nature of air.’
Then Calid said:
‘Make me know what its smell is like before it is prepared and after it is prepared.’
Morienus said:
‘Its smell before preparation is very heavy and foul. And after preparation, concerning this a wise man said that this water, that is, the milk of a virgin, takes away from a dead body, that is, earth, the smell in which there is no soul, that is, the evil odor which is like the smell of sepulchers. And the wise man said that whoever shall have made the soul, that is, the milk, white and shall have exalted it and shall have well kept the body and shall have taken away from it the darkness, that is, blackness, and shall have drawn out from it this evil odor, then the separation of the soul from the body will be directed. And at the hour of the conjunction of this soul and this body the greatest marvels will appear. And about this matter the philosophers who were gathered before Maria said to her: blessed are you, Maria, because a secret hidden from many and beyond all adornment has been revealed to you.’
King Calid said:
‘Explain to me the changed natures, that is, how that which is beneath, that is, earth, rises upwards, and that which is above, that is, fire, descends below, and how one is joined with the other so that they are mingled together, and what it is that makes them mingle, and how the water comes, that is, the milk of a virgin, that blessed one, to equal and cleanse it from its foul smell which is like the smell of sepulchers in which the dead are buried.’
Morienus said:
‘Concerning this matter Merkovisem said to Sernale: by what names can this thing be named? And he said: “uffi” and “tussi,” and afterwards its color becomes good and there remains in it no darkness and no evil smell.’
Afterwards King Calid said:
‘Make me know whether this thing is very cheap or very dear.’
Morienus said:
‘See what the wise man said, that this master-work is wont to be made from one thing. Turn, therefore, your mind to this, and study it well, and do not hold anything that contradicts the natures that will appear to you. And know that sulphur and orpiment are burned up, and in burning they last no long time. Azoc always endures longer in burning, and all species that approach the fire are quickly burned. In the same way, then, you will look for good from a thing that is quickly burned in fire and reduced to coal. And know that you must never set in your mind that stones will enter into this work. But see whether you can direct a clear thing; if not, withdraw your hand from that which the wise have explained and said. If you find this which you seek in dung, take it. But if you do not find it, take your hand from your purse, for every thing that is bought at a great price for the art of this work is found to be false. And now I have explained to you and made you know this which you have sought. Cause it to be explained to yourself further upon this, and take care not to spend anything on it, for when the expenditure is complete it needs no more. And in this matter Rosinus said: I commend you, that you do not spend anything on the weight of species for this work, and especially not for the work of gold. And again Rosinus said the same thing about the same matter: all those who sought anything other than this stone for the Greater Work are like a man who wishes to climb by a ladder without steps; when he cannot, he falls forward upon his face.’
And the king said:
‘That which you say, is it rare, or is much of it to be found?’
Morienus said:
‘It is nothing other than, as the wise man said, for the rich and the poor, and for the generous and the bitter, and for him who walks and him who sits; and it is lost in the roads and is trampled in dung, and let them beware that it be drawn out. And often fools have worked in dung to draw it out, and they have become foolish. But the wise have known that this is one hidden thing, and in it are the four elements, and it is stronger than they.’
King Calid said:
‘Tell me the place of this thing and its mine, where it is found and where it is sought when it is needed.’
But Morienus was silent and with his eyes fixed on the earth he thought for a long time. And afterwards he lifted up his head and said:
‘It is true that this thing is that which is more firmly fixed in you by God’s creation, and wherever you may be it always remains inseparable with you; and any man whom God has created from whom this thing is separated will die.’
King Calid said:
‘Increase for me the explanation of this matter.’
Morienus said:
‘The disciples of Hircal questioned him and said to him: “Master, know that the wise men who were before made books for their sons and their disciples as they were able, and we, indeed, beg you to explain something to us about this work which the more ancient wise men multiplied in their speech.” And Hircal answered and said: “O sons of wisdom, know that the Most High Creator, blessed, created the world from four dissimilar elements and placed man among them more adorned than they.”’
And King Calid said:
‘Morienus, still add to me upon this explanation.’
Morienus said:
‘Why should I tell you many things? For this thing is drawn out of yourself, and you yourself are its mine, and in you they find it and truly draw it out of you, and after its trial its love in you will increase. Attend to this, and you will know that it is true.’
King Calid said:
‘Do you know any other stone which is like this stone and by whose power the same thing could be perfected?’
Morienus said:
‘I know no other stone which is like it nor which has its effect. For in this stone are the four elements, and it is likened to the world and to the composition of the world. Nor is any other stone found in the world which is like this in its effect or in its nature, nor has any wise man ever worked a work except with it. And if some should seek another for this work, their composition will be altogether deceived, nor will it follow the effect.’
And then Morienus said:
‘The first thing that remains for me to tell you is the beginning of this discourse, and I remove you from error. See therefore that you do not depart from the root, nor seek another change for it. For you will find no profit nor the good you seek except from it. Wherefore do not diminish anything from it nor mix anything else with it, for that is not necessary. And again I warn you that you carefully observe what we have now said.’
Afterwards King Calid said:
‘O Morienus, name for me the quality of the operation of this work, with God’s help.’
Morienus said:
‘I will name it for you according as the wise have named it.’
King Calid said:
‘You have spoken well.’
So Morienus said:
‘In the direction of this operation there are needed espousal, sprouting, pregnancy, birth and nourishment. When therefore the conjunction takes place, conception follows; and when the conception has taken place, pregnancy begins; and pregnancy is followed by birth. And the direction of this composition is likened to the creation of man. For the Most High and Great Creator created man, not according to the building of a house, nor something that is likened to the building of a house or any thing made by man with his hands, since the building of a house consists of one thing placed upon another. But man is not made from a thing in such a way, because man, before he is finished, is changed from thing to thing which is better than it, and thus he becomes a human creature. After the creature, he grows from day to day and from month to month, until the Most High Creator completes His great creature in a set time and in the days of maturity. And so the Creator in the beginning created the four elements in seed, and then He set them a fixed term in which they are perfected, and after this they are finished with His patience and strength. And this work is nothing other than the secret of the secrets of God Most High and Great, which He showed to His prophets, whose souls God has placed in His paradise. And if there had not been some who were like the wise in this, that they did as the prophets had done concerning the form of the vessel in which it is composed – and none before them had seen this nor known what it was like until they explained it to them – others would never have been able to do anything. Know this therefore.’
And Morienus further added:
‘Now I have shown you that this work does not differ much from any creature, nor has there ever been anything born or living or growing except after putrefaction and change of appearance. In this way therefore the wise man said that the strength of this work is not except after putrefaction. And the wise man further said that if it has not rotted, it cannot be melted nor dissolved. And if it is not dissolved, it will come to nothing.’
King Calid said:
‘What is after putrefaction?’
Morienus said:
‘The effect by which the Most High and Great Creator perfects the desired composition. And know that this work needs two effects and two compositions, and when one is finished, the other begins; when the other is finished, the whole work is ended.’
King Calid therefore said:
‘How does it need two effects and two compositions, when you said before that all this was one and its way one?’
Morienus said:
‘It is true that this is one and its way one, because its one composition is such as the other is.’
Then King Calid said:
‘And which is the composition with which you said the whole work would be ended?’
Morienus said:
‘O king, may God turn you to good. This composition is not made with hands. But this is the composition about the difficulty of which very many wise men have complained, who said: if anyone has found this composition by his own science, he can easily know this whole work. And whoever has not been able to find this composition, the whole work will remain hidden from him.’
Then King Calid said:
‘What is this marvelous composition?’
Morienus said:
‘It is, as the wise men have said, the change of natures, and their mingling of the hot with the cold, that is, fire with water, and of the moist with the dry, that is, air with earth, a marvelous commixture, with subtle composition.’
King Calid said:
‘O Morienus, with what thing is this composition made, since it can be perfected without hand?’
Morienus said:
‘It is according as the wise have said, that azoc, that is, quicksilver, and fire, that is, of the stone, wash and cleanse laton, that is, earth, and remove darkness from it. And thus the wise man said: if you rightly prepare the measure of the fire, azoc and the fire in this composition will suffice for you, if God wills. And as Esbo the “slayer” said, to whiten laton and to interpret books lest our hearts be corrupted.’
King Calid said:
‘O Morienus, does composition precede putrefaction?’
Morienus said:
‘Composition precedes putrefaction, but such a composition is not composition.’
And the king said:
‘What then is this?’
Morienus said:
‘It is the drawing out of water from earth and its being poured back over it until the earth putrefies. And when the water putrefies and is cleansed, and when it has been cleansed, then the whole work is directed, with the help of God Most High and Great. And then you will come to that which you have desired, and this is the composition of wise men, because it is the third part of the whole work. And know that if you have not cleansed the impure body, that is, earth, until it is purified and dried and made white, and if you have not put into it the soul, that is, fire, until the tincture enters into it, that is, sinks down into it, when it has now been purified and made good and in it there is neither uncleanness nor foulness, you have directed nothing of your work. And know that the soul quickly goes into its own body. And although you wish to join a soul to a foreign body, you will not be able to join it.’
King Calid said:
‘The Creator will be my help. And name for me the second composition, and tell me whether this composition is the end of the first composition.’
Morienus said:
‘So it is. For when you have directed that body, that is, the earth, as we have already said, then afterwards put into it of the ferment, that is, the milk, a fourth part. And the ferment of gold is like the ferment of bread. And set it to cook in the sun, that is, in dung, until one thing and one dry body is made. And then begin, with God’s blessing, to wash. And that is, that you take one part of the deadly thing and cook it for three days. And see that you do not diminish any of its days nor forget them, and beware that its fire is not extinguished nor become too strong, but let the fire be gentle, and see also that you do not forget this, because if you forget, your cauldron will be destroyed with all that is in it, and very great loss will follow. Afterwards, when seventeen nights have passed, go to your cauldron and uncover it and draw off its water and put other water in it, and do thus three times, and let the cauldron always remain in its furnace which suits it, until its fermentation of gold is completed and until it is brought to half of its fourth cooking. And when twenty nights are completed, take it out and dry it, and this in Arabic is called acir. Afterwards take the washed and prepared body and set it upon your furnace and water it every day with the fourth part of the deadly thing which you will have with you, and beware lest the flame of the fire touch the cauldron, for the cauldron will be destroyed. Afterwards put the cauldron in the great furnace and light a fire above its head for two days and two nights, and let not the fire diminish even one hour. Afterwards remove the cauldron from the fire and praise the Creator for that which He has granted you.’
King Calid said:
‘So I will do. May God be blessed for ever and ever, amen.’
Morienus said:
‘I will still increase for you the explanation upon this. All the good lies only in the hunting of the bodies joined and agreeing together, which melt and meet one another and cleanse themselves and are directed so that they appear clearly over the strength of the fire; and when the seekers of wisdom have known their detention and hunting and their dissolution and composition and their raising up and their cooking and their nature and their fire and the building of their furnaces and the lighting of their fires, that is, in what parts of the furnaces the fire ought to be lit and the number of their days – I have now applied you to complete wisdom, with the will of the Most High and Great Creator. And the root of this wisdom in the hour of its composition is that it be handled with sense and foresight, and that all haste be cast far away, and that they take care against error and watch over that which is to be made firm day and night. But that which prepares this body is the blood, that is, the milk of a virgin, and it unites and joins them and from them all makes one body. And therefore it is necessary that the fire be gently applied for a long time, that it last long and equal, that it be neither diminished nor increased. But eudica is that which prevents the bodies which you have changed into earth from falling lest they be burned, for if they were quickly burned, they would no longer retain their souls. And eudica is very well suited to all bodies, for it revives and prepares them, and does not confuse them, and changes some of them into others, and restrains the heat of the fire. And when you wish to seek eudica, seek it in the mines of glass, and when you find it, beware lest you do anything with it with that intention, for you would confuse your work. But when you find it, hide it. Now the stinking earth quickly receives white sparks and prevents the blood, that is, air or the milk of a virgin, from being ruined in the cooking. For the dominion of the blood is very great, wherefore the blood must be broken lest it hinder and accomplish and this breaking of the blood must be done after that which remained in the blackness of the colors of the melted mines has been made white and all the fruit of this art in whose beginning you have not seen its truth is completed. And this is the secret of your work and its chapter which I have joined and explained for you in one: that is, that one part of it placed upon a thousand parts of silver turns all that silver into good, red gold, if God wills. Do not therefore seek after this thing another different from it. And may God turn you to good, and every man who has obtained this science. The root of its attainment is nothing other than the gift of God Most High and Great, who grants it to His servants.’
After this Morienus began to name the species and said:
‘O king, may God turn you to good. And may you be wholly intent on me in your mind, that you may hear and understand those things which I am about to tell you in due order.’
King Calid said:
‘O Morienus, name for me what you will.’
Morienus said:
‘Red smoke and yellow smoke and white smoke and the green lion and almagra and the filth of the dead and of stones and blood and eudica and stinking earth – these are the things in which the whole efficacy of this work consists.’
King Calid said:
‘Explain the names to me.’
Morienus said:
‘Hereafter I will explain them to you and will bring before you those things of which these are the names, so that you may see them, and I will work upon them before you. And these ten are brothers, and when you wish to hunt them and dispense them and dissolve and direct and join and perfect them according to the highest method in which I shall have worked before you, so do you likewise work in it, for this is the root of this science and of this work, which men seek greatly in the mines of every moist and dry and of the rest. Do therefore as one who sees, for there is no ignorant man like a wise man, nor a blind man like one who sees. Nor withdraw yourself from that which I have explained to you and which I have made you see, for you will err, because the obstacle to science is great. Nor is he who has already seen the composition of this work like him who still perseveres in its search by books, for books are those which turn aside the seekers of this science. And the greater part of books is obscure and ill-joined, lest they be understood except by those who composed them. And whoever has long sought and loved this science does well, because through it he will enter into another which he had not previously known.’
King Calid said:
‘What you say is true, and truth itself blossoms and shines when you explain it.’
Morienus said:
‘This is the fitting of the body to be cleansed, that is, the earth, until you harden it, that is, the earth, and make it hard and dry by nature and white by cleansing and washing, and put in it the soul, that is, the milk of a virgin, before the elixir is placed upon it, for the elixir is not received except by a body that is clean and good, not foul, so that its fair tincture may appear when the elixir has passed over it. And this composition is the composition of the wise and is the first composition. Begin therefore in the name of the Creator and with His help with the hunting of the white smoke, that is, of the milk, because the red smoke, that is, the pure fire, receives the white from the white smoke. And melt them and join them together, and of each of them let an equal weight be taken. And afterwards let them be mixed. And afterwards let them be placed in a thick vessel which can contain about one pound, and apply them with the most fitting application, for in them there are winds which, if they are not held within the vessel, will escape. And afterwards take the aforesaid vessel and close its mouth well with the clay of the wise, and in the clay put a little salt, that it may be better strengthened and resist the strength of the fire. Afterwards the furnace is to be heated with sheep’s dung or with olive leaves, and then the aforesaid vessel with the things that are in it is to be sublimed in the furnace. And let this sublimation be done after sunset and let it be left there until daytime cools. And then let this be taken out and the vessel opened and broken, and whatever you find inside look at it; if you see that it is well joined together into one stone-like thing, grind it well. Then pound it fine and take another vessel, and see that its bottom is round. And put it in that, and afterwards build the philosophers’ furnace for it in which the philosophers’ fire may be lit, which is not to be extinguished for the space of twenty-four days. When these days are over, take the vessel out of the furnace and dry what you find inside. Then take one part of it and join it with four parts of the cleansed [metal], and afterwards with one part of the impure. And according to this number let one of them be put to the other until all these things are mingled into one; when they have been mingled into one, elixir is made from it. Afterwards look at its interior, and if you see the white remaining in it and fixed and calcined, nor departing because of the strength of the fire, that is, when it has been much burned, then you have perfected two natures of this work. And know that if you had given all your kingdom and had gathered together all your men who would have cast whiteness into the world, they could not have done so by this method. For the soul quickly enters its own body; if you try to put it into a foreign body, you will labor in vain. And truth is more shining.’
King Calid said:
‘You have spoken truly, as I have seen. May God receive the souls of His philosophers into His hands.’
Here begins the second composition from the words of Morienus the Roman which he had with King Calid, son of Iezid, son of Macoia.
Morienus said:
‘Take white smoke, that is, the milk of a virgin, and the green lion, that is, fire, and red almagra, that is, fire, and the filth of the dead, that is, earth, and dissolve them and cause them to ascend and to be joined together, and in every single part of the green lion put three parts of the filth of the dead. And make of the white smoke one part and of almagra two parts, and put these in a green vessel, that it may be cooked in it, whose mouth you shall well close with clay. Afterwards put it in the sun until it dries, and when it has dried, put elixir in it. And afterwards pour over it water of blood as much as that it may float above it. And after three nights water it with stinking water. And beware lest you diminish anything from its days, nor forget them nor allow its fire to be extinguished, for it must be thus, and likewise beware lest its fire be too hot, for your pot will be ruined and whatever is in it. And afterwards, when seventeen nights have passed, go to your pot and open it and draw off the water which you find within, and again put stinking water into it, and thus you shall do for three nights, the pot remaining on the furnace. But after twenty nights take it off the furnace and dry the elixir which is inside. Afterwards take the washed, good body in which you see the white, pure and fixed, and put it in a very small pot which is made so in size that it will suit the great furnace which you have built. And apply it to the furnace with very strong application, and take care lest any flame touch it, for the pot will be ruined. And what you have cast into it of the elixir, let it be cast thus, that if from the white body ten parts have been cast, eleven parts of elixir be cast. These being mixed, cast upon every ounce of this mixture a fourth part of one “dragma” of eudica. And afterwards put the pot in the great furnace and for two days and nights light the fire over the head of the pot, so that in no hour of these days and nights the fire be extinguished. When these days and nights have been completed, take out what you find in the pot and praise the Most High and Great Creator for what He has given you.’
Here begins the explanation of the species according to the sayings of Morienus.
Morienus said that the impure body is called “lead” among the philosophers, that is, earth, which is interpreted “ascop.” But the pure body is tin, which is interpreted “aborec.” The green lion is glass, and almagra is laton, although earlier it is called red earth. And the blood is orpiment, and the stinking earth is foul-smelling sulphur. Eudica is the secret of all these, which is called “morhuma,” that is, dregs of glass, although it is impure. Red smoke is red orpiment, and white smoke is quicksilver, and yellow smoke is yellow sulphur. This is the manner of the white smoke and of the green lion and of the stinking water. ‘Hide therefore these three. For if men seek this work in all other things, they will err in all until the sun, that is, fire, and earth and moon are gathered into one body, which will never happen unless God wills.
But as to that which you have asked me when you said, “What is that which men thought to be the secret master-craft of this work, and by which they thought their work would be directed?” some of them thought it was earth or stone or egg or blood or urine or vinegar. And they ground and roasted and drew out and buried all these things and did according to their own judgment that their error might be strengthened and that they might confidently find what they were seeking. And know that earth and stone and all the things which I have named, in which men trust, are lies and have an evil end without profit. And the whole efficacy of this work consists in its fire, with which they adapt the metals and with which they hold back the evil souls, and with which soul is joined with body. And fire is the true trial of this whole thing. And every thing of this master-craft in whose beginning truth does not appear, is without profit, though you hope that from it this will come to you which you wish, since it will not leap nor mingle itself with the impure so that one body be made. But when it shall be as I have said to you, then you will find what you have sought, if God wills. Know this therefore well and understand and compose and know its composition and study it much, because much study will show you its straight way so that you may see it. Nor will it be able any more to be hidden from you. And the greater root is that you know well the better metals for this, lest the whole work be destroyed.
But concerning what you asked about the white smoke, that is, the milk of a virgin, know that that is the tincture and soul of those bodies now dissolved and dead, whose souls they have already drawn out and again have given them back their souls. And every body which has been deprived of soul is dark. And the white smoke is that which flows in the body and takes away its blackness, that is, of earth, and uncleanness, and consolidates the bodies into one and multiplies their water. For what is impure and black is light; and when its blackness is taken away, it will be strengthened and multiplied like water, and its beauty will appear and its tincture will be placed in it.
And know and understand this well, and know that when you have made the tincture in it, it will work well and its red gold will come, most excellent, than which nothing better nor more pure will be found. And for this reason it is wont to be called Roman gold. And if the white smoke had not existed, pure gold could not have been, nor would any profit be had in it. And this is its chapter and its whole correction, that one part of alchemy placed upon a thousand parts of silver makes it red and most pure, according to the method which we have said, if God Most High and Great wills, because there is no strength nor help except by the will of God Most High and Great.’
This book, namely that of Morienus, here ends.
Thanks be to God. Amen.
LATIN VERSION
In nomine Domini pii et misericordis. Res que accidit ad Calid
filium Iezid filii Macoia cum Morieno Romano. Ista est res quam
habuit Morienus senex heremita in hereditate ab Adfar Alexan-
drino de bonis spiritualibus que sunt scripta in libro Galib captivi
Iezid filii Macoia.
Erat Galib servus Iezid, et servus fidelis in animo suo et in
omnibus que Iezid dominus suus possidebat. Et similiter iste
Galib erat fidelis servus Calid, qui fuit filius Iezid, sicut dictum
est.
Dixit ergo Galib: Fuit causa Calid filio Iezid filii Macoia cum
Morieno Romano, qui erat heremita in montibus Ierosolimitanis.
Nam quadam die, dum Calid spatiatum iret ad locum qui Dir-
manam vocabatur – erat enim iste multum intentus in opere
maiore, nec cessabat incessanter inquirere atque perscrutare ab
omnibus in quibus huius operis fiduciam habebat – contigit ut
quidam homo venit ad eum qui secum loqui cupiebat. Quo au-
dito, iussit Calid illum ante se venire. Quo iam intrato et coram
Calid statuto, salutavit Calid, et Calid similiter eum.
Postea dixit ille qui tunc venerat ad Calid: “Ego de montibus
Ierosolimitanis sum, et veni ad te regem cum re unde tu rex
multum letaberis. Nam nullus venit ante me ad regem cum re
unde rex tantum letaretur.”
Dixit ei Calid: “Quenam est ista res?”
Ac iste respondit: “Audivi iam a multis quod tu es homo qui
incessanter perquirere non desinis opus quod apud philosophos
maius opus nuncupatur. Et ego faciam te scire hoc cum quodam
homine romano qui est heremita in montibus Ierosolimitanis,
nam suum locum iam bene cognovi. Et iste in unoquoque anno
multum aurum Ierosolimam transmittit.”
Dixit ei Calid: “Si tu michi in hac re veridicus extiteris, ego
tantis te ditabo bonis quanta tu petere poteris. Si vero michi
mendax fueris, scias malum tibi futurum.”
Dixit ergo homo iste: “Iam tuis solis verbis me placasti.”
Gavisus est ergo multum Calid, et iussit ut magis iste ditaretur
donis et vestibus et insuper quamplurima sibi promisit. Iussit ergo
rex Calid me cum multis suis fidelibus ut cum hoc homine fuis-
semus.
Incepimus ergo iter et quibusdam relictis locis, ingressi sumus
alia loca, et per multum tempus eundo fuimus in hac re, ut per
fatum heremitam invenire possemus, quem tandem invenimus.
Et ille erat magnus statura et senex etate, macer in corpore, et
vultu et facie preclarus, ita ut qui illud videret, multum admirare-
tur. Erat autem cilicio indutus, eius vero cutis rugosa fuit. Gavisi
sumus cum illo et intulimus sibi bonum. Et ita eum dulcissimis
verbis lenivimus donec eum in nostram patriam nobiscum ad-
duximus et ante Calid regem eum statuimus.
Calid ergo rex gavisus est multum super eum in tantum quan-
tum numquam eum gaudere vidimus. Postea Calid me respexit et
interrogavit quid in eundo et redeundo nobis contigit, et dixi ei
rem a principio usque in finem. Postea Calid rex senem istum
quem adduximus respexit et quo nomine nuncuparetur inter-
rogavit.
Senex vero respondit: “Ego Morienus Romanus vocor.”
Dixit rex Calid: “Quantum habes postquam hiis montibus tu
heremita incedis?”
At ille respondit: “Ego heremita incedo post mortem regis
Hircal .iiii. annis transactis.”
Dixit ergo ei rex Calid: “Sede nunc, Moriene.”
Hiis itaque dictis, rex Calid erexit secum eo et eum iuxta se
honorifice sedere fecit. Et placuit sibi de istius silentio et vere-
cundia et venustate.
Postea dixit ei rex Calid: “Moriene, nonne tibi melius esset,
cum heremita sis, in ecclesia cum aliis demorantibus consistere,
quam solus in montibus habitare?”
At ille dixit: “Bene habeas, rex. Bonum autem quod ego spero
in deo et in sua manu est. Ipse autem quod velit faciet. Ego autem
credo quod sicut tu dixisti iam maior michi esset requies quam in
montibus labor, sed nullus homo metit nisi qui seminat, et hoc
idem quod seminat necesse est metere. Ego autem spero quod
bonitas sicut modo sum mecum est. Quia homo se ad requiem ap-
plicare non potest nisi per laborem anime.”
Dixit ergo Calid rex: “Ea que profers vera sunt, si de pectore
in deo credente processissent.” Postea dixit ei rex: “O Moriene,
placuit michi quod in tua fide firmus consistis. Et volui te videre,
et idcirco mandavi pro te.”
Et dixit ei Morienus: “Non sum ego homo de quo tu multum
mireris, et non sum nisi de filiis Ade. Et nisi essent dies noctesque
que me mutaverint, forsitan ego formosus viderer. Inter homines
multi habentur tales quales modo sum ego. Et in ultimis mors
dira subsequitur, qua nulla pena est deterior, et post mortem
pena crudelior animam expectat. Sed omnipotens creator in
nostro est auxilio.”
Postea dixit rex Calid: “Confundat deus hominem talem, qui
sicut est ille in annis multis provectus, sic per contrarium est ille
magis deridendus.”
Postea mandavit michi rex Calid quod fuissem secum ad quan-
dam domum que vicina erat palacio regis et aduxissem aliquem
hominem christianum de antiquis senioribus qui secum loqueretur
et verbis dulcissimis eum consolaretur et cuius verbis cor eius in
pace consisteret. Et ego sic feci. Et rex Calid cotidie bis veniebat
ad eum et secum sedebat et eum alloquebatur, sed nichil eum de
suo magisterio interrogabat.
Postquam rex istum diu frequentavit et Morienus in rege mul-
tum se credidit, et rex semper de plebe interrogabat et de con-
suetudine regum et temporibus et grecorum historiis. Morienus
ei convenienter respondebat in omnibus, et mirabiliter ei eorum
gesta narrabat et eorum sciencias plenarie discuciebat cum rebus
talibus quales rex numquam audierat. Consedit ergo Morienus in
animo regis confessione firma taliter qualiter in eius animo nullus
antea consederat.
Et dixit ei Calid iterum: “O Moriene, scito quod ego diu opus
superius quesivi, et non inveni aliquem qui michi responsum inde
redderet. Quare te diligenter rogo quod tu de tuo magisterio
aliquid inde prepares, et habebis super me quantum tu petieris.
Et faciam te redire ad terram tuam et quod tu nullatenus deinceps
me timeas, si deus voluerit.”
Dixit Morienus ei: “O rex, deus ad bonum te convertat. Nunc
bene scio quod tu non misisti propter me nisi quia magnum opus
habebas de me. Sed propter decentiam quod dixisti, sc. quod te
non timerem, iam talem applicaturam michi non applicui, post-
quam opus non habeo timere aliquem nisi solum deum, et tu
applicuisti me in tuo animo sicut talem qualis tu es. Et vidi
de tua pietate, et de tua bonitate, et de tua dilectione, quod non
est opus tali, qualis ego sum, tibi aliqua celare de quibus tu
queris, et maxime quia tu es homo boni animi et bonorum actuum
et multum querens bonum. Iam nunc tu te ad tuum initium
applicuisti, et ad tuam inquisitionem, cum minori re et leniori
quam possit esse. Sit creator benedictus.”
Tunc rex Calid subrisit et postea dixit: “Omnis homo cui non
predest patientia, impedit eum festina crudelitas. Quia festinatio
ex parte diaboli est. Ego sum filius Macoia, et non est fortitudo
nisi cum deo summo magno et alto.”
Et postea dixit Morienus: “O rex, deus ad bonum te convertat.
Esto ad iudicium huius operis et scies illud bene et intelliges, et
cogita in eius introitum atque in eius exitum, et scies si deus
voluerit omnia que ei pertinent. Quia istam rem, quam tu diu
quesivisti, non poterit aliquis perpetrare nec perfectare, nec
potuerit ad istam applicare ab aliquo sapiente nisi per dilec-
tionem et humilitatem molliciem et amorem perfectum atque
verum. Et est ista res quam deus adducit suis fidelibus quibus
illam adducere disposuit cum fortitudine maiori usquedum sibi
parat hominem a quo eam sciat et eam sibi detegat a suis secretis.
Nec ista res aliquid est nisi donum dei, qui eam cui vult ex suis
servis demonstrat, qui sibi sunt humiles et in omnibus subditi.”
Et dixit ei Calid: “Scimus vere quod nulla res perfici potest
sine dei auxilio et eius demonstratione qui est altissimus et im-
mutabilis.”
Postea vero dixit rex Calid: “O Galib, sede cito et scribe quic-
quod nos a modo inter nos habuimus.”
Et postea dixit Morienus: “Omnipotens deus et creator ex
potentia servos inpotentes creavit, quia ipsi non possunt retrahere
ea que ipse proposuit, nec proponere ea que retrahit iste, nec
etiam ipsi aliquid scire possunt nisi hoc quod ipse demonstrat,
nec illi possunt consequi nisi hoc quod iste eis attribuit, nec etiam
ipsi possunt aliquid habere nisi secundum fortitudinem ab ipso
deo eis collatam, neque etiam animos suos regere possunt nisi
quamdiu et quantum eis mandaverit. Et iste posuit ex suis servis
eos quos voluit et quos elegit ut quererent sapientiam ab eo
datam que dominum suum extrahit ab huius mundi miseria et
ad bona futuri seculi eum reducit, si deus voluerit. Et semper isti
unus post alium hanc sapientiam sibi hereditabant. Et postea hec
sapientia est destructa, et eius domini similiter sunt deiecti, nec
etiam huius sapientie magistros inveniri potuerunt. Et remanser-
unt de libris recte expositis qui erant libri sapientum antiquorum
qui ante nos fuerunt et suos posteros de hac scientia heredita-
verunt, istos quos deus voluit eam adipisci, secundum modum
quem ipsi antea exposuerant sine omni mendacio et absque
omnibus frivolis. Sed ipsi res ad hanc scientiam pertinentes non
rectis nominibus nominabant. Sed nos scimus veraciter quod ipsi
etiam eas iam exposuerunt circumnominando eas, et hoc fecerunt
ut malicia stultorum destrueretur. Et hoc totum egerunt cum
sententiis fortissimis et dictis veridicis, et locuti sunt de eis per
similitudinem, ut illi qui magne sapientie forent atque magni
ingenii eorum dicta aperire potuissent. Et quam illi hanc sci-
entiam a proprio suo statu mutaverunt, necesse est eos qui eam
discere volunt eorum dicta intelligere, nec convenit istos ab ea
retrahi et quod eorum spes in deo figatur et ipsam spem ad hoc
efflagitent ut faciat eos eam scire. Et ad res meliores eos convertat
et faciat eos habere modum huius scientie super lineam rectam
sine omni deviatione.”
Postea dixit vero rex Calid: “Iam Moriene, bene dixisti et
commendasti, et hec mandata non sunt a me multum remota,
et maxime quam talis qualis tu es in sapientia et in tuis annis
voluisti michi hanc scientiam a te adipisci. Explana michi ergo
bona explanatione hoc quod te interrogo, ne michi sit necesse
multum cogitare in hac re quam quero a te, et dic michi si hoc
opus ex una sola re tantummodo fiat an ex pluribus.”
Dixit ergo Morienus: “Omnis autem res multorum testimonio
veracior comprobatur, et ego nominabo tibi hoc quod de hac
re queris et alia quam plurima secundum testimonia sapientum,
que cum inspexeris et in eis multum studiens invenies quod hoc
quod in suis libris commendaverunt sit verum. Sed hoc quod de
radice eius interrogasti, verum si de una re fiat, an de multis:
scias quod radix eius sit una, et res una atque una substancia,
et de eo est unum et cum eo fit, nec additur super eum aliquid
nec diminuitur aliquid de eo. Et iam dixit Hircal ad quosdam
discipulorum cum ipsi interrogaverunt eum de hoc quod tu me
interrogasti; dixit istis in primis qui de una radice fit que postea
in multas res expanditur et iterum ad unam revertuntur. Et scias
quod necesse est aerem attingere. Dixit Arsitanus quod .iiii.
elementa sunt de uno, sc. calor, humiditas, frigiditas et siccitas,
et quedam istorum ex hiisdem aliis constituuntur. Et ex istis .iiii.
quedam sunt quam radices et quedam quam ex hiis radicibus
composita. Que vero sunt radices sunt aqua et ignis; que vero ex
hiis composita sunt terra et aer. Et iterum dixit Arsitanus ad
Mariam quod nostra azoc quoque est que habet superantiam
super nostram terram, quia est magis lucida et pura et de gros-
sissima aqua creata est terra. Et dixit Hermes quod terra mater
sit elementorum et de ea sunt nata et ad eam revertuntur. Et
dixit Moyses quod omnia de terra procedunt et ad eam revertun-
tur. Dixit Hermes: sicut omnia ex uno procedunt, sic et hoc
opus maius de una re fit et de una substancia, et sicut homo habet
in suo corpore .iiii. elementa, sic deus creavit ea et sicca et
disiuncta et coniuncta et collata atque expansa, quia unum corpus
ea coniungit. Et tamen unumquodque opus operatur quod differt
ab opere sui socii, nec habet unum colorem nec unum dominium,
et sic res ista datur intelligeri. Et de talibus testimoniis philosophi
multa dixerunt.”
Rex ait tunc Calid: “Quo potest hoc esse, quod huius operis
maioris una sit radix et una substancia, cum apud quosdam eius
radicis nomina multa et multiplicata inveniuntur?”
Dixit Morienus: “Multiplicata sunt eius nomina, sed tum ego
unam dixi et adhuc nominabo tibi testes ex sapientibus qui magis
tibi ea que dixi affirmabunt.”
Dixit ergo rex Calid: “Perfice michi narrando huius operis
magisterium.”
Dixit Morienus: “Hircal dixit ad quosdam suorum discipul-
orum quod lapillus dactili ex palma et palma ex lapillo, ex
eodem lapillo arbor palmarum procreatur, et ex radice eius con-
crescunt ramuli qui suum numerum adaugent. Et propter hoc
dixit Hermes: respice qui rubeum completur per rubeum dim-
inutum in sua rubedine, et omnem rubedinem, et aspice citrinum
completum et citrinum diminutum de sua citrinitate, et omnem
citrinitatem. Et similiter aspice nigrum completum et nigrum
diminutum de sua nigredine, et omnem nigredinem. Et spica ex
grano procedit, et rami multi ex arbore et arbor ex suo germine.
Et dixit quidam sapiens qui propter deum totum reliquerat
mundum talem qualem hoc quod diximus, i.e., ex spermate vir
procreatur, et de uno grano .c. grana procreantur, et de germine
magna concrescit arbor. Et ex uno homine extrahitur mulier, et
postea ex ambobus procreantur multi filii, quorum dissimilis est
color atque aspectus. Et iterum dixit sapiens: aspice sartorem qui
pannos suere consuevit, cum de pannis interulam sive aliam
quamlibet composuit vestem, quia non de alio nisi de panno eam
componit, quam thorale et manice et girones ex panno fiunt et
etiam cum eo ipsam suit quia fila sua ex se ipsa sunt et non
indiget aliis. Et sicut est hoc opus maius ipsum per se consistens,
et non indiget alio, quia apud philosophos rectum et absconditum
est. Et tum mille nominibus ipsum nominaverunt in omni loco
in quo est, et est sigillatum et patens non nisi sapientibus, quia
ipsi ipsum multum narrant et ornant. Et stulti hoc opus minus
derident et apud ipsos pro minimo reputatur. Et non sciunt quid
sit illud. Et haec nomina sunt multa que sapientes in suis libris
nominaverunt, quorum unum est sperma, quod cum vertitur in
sanguine mutatur, et postea fit quasi frustum carnis commix-
tum. Et sic una creatura alteram succedit et forma recedit,
donec homo fiat. Et ex hiis nominibus est aliud nomen, ut est
palma, et hoc est quod ex colore eius pomorum et eius naturarum
antequam perveniant ad suam postremitatem. Et ex hiis nomini-
bus est ut arbor malorum granorum, et ut est triticum, et lac,
et alia multa nomina quorum radix una est, sed eorum opus
mutat ea et eis innovat multos colores et multas naturas et
nomina multa. Et dixit enim Akaifrem. ego veritatem dico,
quod nichil aliud deduxit huius operis magistros in errorem nisi
nominum multitudo. Sed si quis sciverit quod haec nomina non
sunt nisi colores in coniunctione apparentes, non errabit in huius
operis via.”
Et iterum interrogavit eum rex Calid, et dixit ei: “Fac me
intelligere de istis coloribus qui de uno colore mutatur in alium,
et utrum in una compositione aut in duabus seu in pluribus sic
mutuentur.”
At ille ei respondit: “In una vice fiunt, et quanto magis ignis
calorem eis innovat, tanto magis eis plurima imponuntur nomina.
Et sic dixit Rosinus ad Euthesiam: ego tibi ostendam quod
sapientes non multiplicaverunt sua dicta necque compositiones
nisi idcirco, quia voluerunt quod de eis intellexissent homines
sapientie et consilii, et homines insipientie excecavissent, et ad
hoc ostendit se quod sapientes sic posuerunt in suis libris et
multiplicaverunt has vices. Non est opus huius operis magisterio
quia ei una vicis et via est. Et sic quamvis omnes sapientes muta-
verunt nomina et dicta, noluerunt tum intelligere nisi unam rem
et viam unam atque vicem unam. Ergo rex, non queras amplius
de hoc quod hactenus interrogasti, cum hec que iam dicta sunt
tibi sufficiant, quia sapientes nominaverunt multas compositiones
et multa pondera et multos colores, et sic allegorizaverunt, i.e.,
alienis verbis seduxerunt semper homines, nec tamen sunt mentiti,
sed sunt locuti quod videbant in artificio huius operis et secundum
quod ad invicem intelligebant, ut alios hoc lateret.”
Dixit ergo rex Calid: “Ego interrogo te ut michi manifestes
suum colorem, sicut iam dixisti michi suam naturam, et hoc
veraciter sine allegoria aut similitudine.”
Dixit ei Morienus: “Semper erat mos sapientum quod faciebant
esentiam, i.e., alumen, de eo et cum eo antequam aliquid cum
eo tingerent. Sufficit modo quod dico tibi hoc quod dixit Rosinus,
qui dixit quod sicut laton quamvis in primis sit rubeus, non
habebunt tum proficuum de eo donec album fiat. Et propter hoc
quod dixit Rosinus ad Euthesiam, quod in primis est nigredo, ista
res sit tecum firma et bene condita, et propter dictum quod
dixerunt, iam abstulimus nigredinem et facimus albedinem cum
sale et cum anatron, et cum re que est frigida et sicca. Tunc
ei impones hoc nomen: borich. Et comprobas dictum quod
Rosinus dixit, quod in primis est nigredo, et tunc faciunt illud
album cum sale, i.e. aere, et anatron, i.e. igne, quoniam fit rubeum
in primis et in postremis album factum est, et aufert ab eo suam
nigredinem, et postea vertitur in rubeum multum lucidum. Et
dixit Maria quod cum laton, i.e. terra, comburitur cum alki-
bris, i.e. sulfur, et vertit super eam molliciem donec ruat, i.e.
ferveat, vertitur in melius quam non erat nisi cum dei auxilio.
Et dixit alius quod cum laton fuerit decoctus donec sit lucidus
velud oculi piscium, expecta suum bonum, et quod adhuc vertetur
ad suam naturam atque colorem. Et dixit alius: scito quod
quanto magis aliquid abluetur, tanto magis limpidus apparebit et
melius, et si ablutum non fuerit, non limpidabitur neque ad
suum colorem vertetur. Et dixit Maria quod nichil est quod possit
a latone, i.e. terra, suam umbram, i.e. nigredinem vel suum
colorem, auferre, sed azoc est suum tegumentum in primis cum
laton decoquitur, nam eum colorat et album reddit, et postea
laton vertitur super eum, i.e. azoc, et reddit eum rubeum. Et dixit
philosophos quod azoc non potest substantialiter auferre a latone
suum colorem vel eum mutare nisi secundum visum. Sed laton,
i.e. terra, potest substantialiter auferre ab azoc, i.e. argentum
vivum, suam albedinem, quia inest eo mirabilis fortitudo que
facit omnes colores apparere cum colores fuerunt abluti et que
aufert suam nigredinem atque immunditiam et fit album, tunc
non propter latonem, qui faciat eum rubeum. Et dixit Rosinus
quod omnis res non nisi de eo et cum eo, et quod omnis tinctura
non exit nisi de tali qualis est tinctura. Et dixit Andarnah: scitis
quare congregaverunt has res super nos et multiplicant earum
similitudines, quia ut vos intelligatis quod principium huius rei
testificat super suum finem et suus finis testificat super suum
principium, et ut sciatis quod hoc totum non est nisi res una, que
habet patrem et matrem que creaverunt eam et paverunt, et ipsa
res est suus pater et sua mater. Et dixit Euthesia: quo potest
species tangi a suo genere? Et dixit Rosinus: verum est quod ex
eo exivit et in eum revertetur.”
Postea dixit rex Calid: “Iam interrogavi te de eius natura et
eius colore. Nunc vero volo te iterum interrogare de tactu et
pondere huius lapidis, ac de eius gustu atque illius effectu, i.e.,
quo naturaliter efficitur.”
Ac Morienus ait: “Tactus huius lapidis est tactus mollis, et in
eo est multa mollicies, plusquam in suo corpore. Sed eius pondus
est multum grave, et eius gustus dulcis, et eius natura est natura
aeris.”
Dixit ergo Calid: “Fac me scire qualis est eius odor antequam
conficiatur et postquam conficiatur.”
Dixit Morienus: “Eius odor ante confectionem est multum
gravis et fetidus. Et post confectionem, de hoc dixit sapiens quod
ista aqua, sc. lac virginis, aufert a corpore mortuo, i.e. terra,
odorem in quo iam non est anima, i.e. odorem malum qui as-
similatur odori sepulcrorum. Et dixit sapiens quod quicumque
fecerit animam, i.e. lac, albam et eam exaltaverit et corpus bene
custodierit et auferet ab eo obscuritatem, i.e. nigredinem, et hunc
odorem malum ab eo extrahit, tunc dirigetur extinctio anime a
corpore. Et in hora coniunctionis, sc. istius anime et istius corporis,
maxima mirabilia apparebunt. Et de ista re dixerunt philosophi
ad Mariam qui coniuncti fuerunt coram illa: beata es Maria,
quia secretum multis celatum et super ornatum tibi revelatum
est.”
Dixit rex Calid: “Expone michi naturas mutatas, i.e., quo
id quod est inferius, i.e. terra, sursum ascendat, et quod est
superius, i.e. ignis, inferius descendat, et quo unum cum altero
coniungitur itaque ad invicem misceantur, et quid est hoc quod
faciat commisceri eas, et quo venit aqua, i.e. lac virginis, illa
benedicta adequare et mundare de suo odore fetido qui as-
similatur odori sepulcrorum in quibus mortui sepeliuntur.”
Dixit Morienus: “In re ista dixit Merkovisem ad Sernale:
quibus nominibus potest hec res nominari? at ille dixit: uffi et
tussi et postea fit eius color bonus et non remanet in eo quic-
quam obscuritatis nec mali odoris.”
Postea dixit rex Calid: “Fac me scire utrum ista res sit multum
vilis an multum cara.”
Dixit Morienus: Vide quid dixit sapiens, quod hoc magisterium
ex una re fieri consuevit. Verte ergo ad hoc tuum sensum, et
bene stude in eo, nec habeas quod contradicat de naturis que tibi
apparebunt. Et scito quod sulfur et auripigmentum comburuntur,
et in combustione diu non durant. Azoc semper diutius in com-
bustione durat, et omnes species que igni appropinquant cito
comburuntur. Eo modo ergo expectabis bonum de re que cito
in igne comburitur et in carbonem redigitur. Et scito quod num-
quam ponas in animo tuo quod lapides in hoc opere intrabunt.
Sed vide si poteris rem limpidam dirigere sin autem retrahere
manum tuam ab ea que sapientes explanaverunt et dixerunt. Si
invenitur hoc in sterquilinio quod petis, id accipe. Si vero non
inveneris, tolle manum tuam a marsupio tuo, quia omnis res
que magno precio emitur in huius operis artificio mendax reperi-
tur. Et iam tibi exposui et feci te scire hoc quod quesivisti. Fac
super hoc tibi exponere et serva ne in hoc aliquid expendas, quia
completo expendio non indiget. Et in ista re dixit Rosinus: ego
commendo tibi, ne in pondere specierum propter hoc opus aliquid
expendas, et maxime in opere auri. Et item idem de eodem dixit
Rosinus: omnes qui aliud ab hoc lapide ad opus maius petierunt
assimilantur viro volenti per scalam sine gradibus ascendere,
quod cum nequiverit, super faciem suam protentus decidit.”
Et dixit rex: “Hoc quod tu dicis, estne rarum aut de eo multum
invenitur?”
Dixit Morienus: “Non est hoc nisi sicut sapiens dixit, ad
divitem et pauperem, et ad largum et amarum, et ad ambulantem
et sedentem, et hoc in viis pericitur et in sterquiliniis calcatur, et
caveant ut extrahatur. Et sepe stulti in sterquiliniis studuerunt
ut eum extraherent, et desipuerunt. Et sapientes noverunt quod
hec sit res una celata et in ea sunt .iiii. elementa et ipsa est illis
fortior.”
Dixit Calid rex: “Dic michi locum huius rei et suam mineram,
ubi invenitur et ubi queritur cum fuerit necesse.”
Obmutuit vero Morienus et oculis in terra defixis diu cogitavit.
Et postea caput suum erexit et dixit: “Verum est quod ista res
sit ea que magis in te fixa a deo creatur, et ubicumque fueris,
semper tecum inseparata manet, et omnis a deo creatus, a quo
hec res separatur, morietur.”
Dixit rex Calid: “Auge michi super hanc rem istam ex-
positionem.”
Dixit Morienus: “Discipuli vero Hircal eum interrogaverunt
et dixerunt ei: magister, scito quod sapientes qui ante fuerunt
fecerant suis filiis et suis discipulis libros sicut potuerunt, et nos
immo te rogamus ut exponas nobis aliquid de hoc opere quod
sapientes antiquiores suo sermone multiplicaverunt. Et respondit
Hircal et dixit: o filii sapientie, scitote quod creator altissimus
benedictus creavit mundum ex .iiii. elementis dissimilibus, et
posuit hominem inter illa magis ornatum.”
Et dixit rex Calid: “Moriene, adhuc adiunge michi super hanc
explanationem.”
Dixit Morienus: “Quid tibi multa referam? Hec enim res ex
te extrahitur et tu illius minera existis et apud te illam inveniunt
et vere ex te excipiunt, et post eius probationem augebitur eius
amor in te. Intende hoc et scies hoc verum esse.”
Dixit rex Calid: “Novisti alium lapidem qui huic lapidi as-
similatur et cuius potentia hoc idem possit perfici?”
Dixit Morienus: “Non novi alium lapidem qui ei assimiletur
neque qui eius habet effectum. Quia in hoc lapide sunt .iiii.
elementa, et mundo assimilatur et mundi compositioni. Nec
reperitur in mundo lapis alius qui huic assimiletur in effectu sive
in natura, nec aliquis sapiens umquam opus operatus est nisi cum
eo. Et si aliqui quererent alium ad hoc opus, sua compositio
omnino falleretur, nec sequeretur effectum.”
Et tunc dixit Morienus: “Primum quod michi restat tibi
dicendum est principium huius facundie, et ego aufero te ab
errore. Vide igitur ne a radice exeas ne aliam queras eius muta-
tionem. Quia non invenies proficuum nec bonum tibi quesitum
nisi de eo. Quare de eo nichil minuas nec aliquid aliud cum eo
misceas, quia non est necesse. Et iterum moneo te ut hoc quod
modo diximus bene observes.”
Postea rex Calid: “O Moriene, nomina michi qualitatem
operationis huius operis, cum dei auxilio.”
Dixit Morienus: “Ego nominabo eam tibi secundum quod
sapientes nominaverunt.”
Dixit rex Calid: “Iam bene dixisti.”
Dixit ergo Morienus: “Necesse est tibi in directione huius
operationis desponsatio, pullulatio, pregnatio et ortus atque
nutrimentum. Cum ergo fit coniunctio, sequitur conceptio, et
conceptione iniatur pregnatio, et pregnationem subsequitur ortus.
Et directio huius compositionis creationi hominis assimilatur.
Nam creator altissimus magnus creavit hominem non secundum
domus edificationem, nec qui domus edificationi vel alicui facto
assimilatur quod fiat ab homine cum manibus, quia domus edi-
ficatio constat ex re super rem posita. Homo vero ex re non est
factus, quia homo antequam finiatur de re ad rem que ea est
melior mutatur, et fit homo creatura. Post creaturam, et ipse fit
de die in diem et de mense in mensem, donec creator altissimus
magnam suam compleat creaturam in tempore certo et in diebus
maturitatis. Et sic creator in primis creavit .iiii. elementa in
spermate, tum posuit eis certum terminum in quo compleantur
et post hoc finiantur cum sua patientia et fortitudine. Et hoc opus
nichil est nisi secretum secretorum dei altissimi magni, quod ipse
prophetis suis ostendit, quorum deus animas in paradiso suo
collocavit. Et si non foret qui sapientes assimilarentur ad hoc
quod fecerunt prophete de modo vasis in quo compositur, nec
alii ante eos hoc viderunt nec sciverunt quo erat usquedum illi
eis hoc exposuerunt, numquam alii aliquid potuissent. Scito ergo
hoc.”
Et adhuc Morienus subiunxit: “Iam tibi ostendi quod hoc opus
non multum distat ab omni creatura, nec fuit umquam aliquid
natum nec animatum nec crescens nisi post putredinem et visus
mutationem. Hoc ergo modo sapiens dixit quod fortitudo huius
operis non est nisi post putredinem. Et adhuc dixit sapiens si
putridum non fuerit, fundi non poterit nec solvetur. Et si solutum
non fuerit, ad nichilum redigetur.”
Dixit rex Calid: “Quid est post putredinem?”
Dixit Morienus: “Factum est quo perficit creator altissimus
magnus compositionem quesitam. Et scito quod hoc opus indiget
binis factis atque binis compositionibus, et cum unum perficitur,
aliud incipitur. Cum aliud perficitur, totum opus terminatur.”
Dixit ergo rex Calid: “Quomodo indiget binis factis atque
binis compositionibus, cum tu ante dixisses quod hoc totum erat
unum, et eius via una?”
Dixit Morienus: “Verum est quod hoc unum est, et eius via
una, quia eius una compositio. Talis est qualis et altera.”
Dixit ergo rex Calid: “Et est compositio cum qua dixisti quod
totum opus finiretur?”
Dixit Morienus: “O rex, deus ad bonum te convertat. Hec
autem compositio non efficitur manibus. Sed hec compositio est,
de cuius gravitate quamplurimi sapientes sunt conquesti, qui
dixerunt: si quis hanc compositionem per suam scientiam in-
venerit, hoc totum opus facile scire poterit. Et qui hanc com-
positionem reperire nequiverit, totum opus ei latebit.”
Dixit ergo rex Calid: “Quenam est hec mirabilis compositio?”
Dixit Morienus: “Est sicuti sapientes dixerunt naturarum
mutatio, et earum et calidum cum frigido, i.e. ignis cum aqua,
et humidum cum sicco, i.e. aer cum terra, admirabilis commixtio,
cum compositione subtili.”
Dixit rex Calid: “O Moriene, cum qua re fit hec compositio,
cum sine manu perfici possit?”
Dixit Morienus: “Est secundum quod sapientes dixerunt, quod
azoc, i.e. argentum vivum, et ignis, sc. lapidis, latonem, i.e. ter-
ram, abluunt atque mundant et obscuritatem ab eo auferunt.
Et sic sapiens dixit, si bene mensuram ignis prepaveris, azoc et
ignis in hac compositione tibi sufficient, si deus voluerit. Et sicut
dixit Esbo interfector, ad albandum latonem et libros interpre-
tandum ne corda nostra corrumpantur.”
Dixit rex Calid: “O Moriene, precedet ne compositio putre-
dinem?”
Dixit Morienus: Compositio putredinem precedit, sed talis
compositio compositio non est.”
Et dixit rex Calid: “Quid hec est ergo?”
Dixit Morienus: “Est extractio aque a terra et eius super eam
dimissio donec terra putrescat. Et cum aqua putrescit et munda-
tur, et cum mundata fuerit, iam totum opus dirigitur, cum adiu-
torio dei altissimi et magni. Et tunc pervenies ad hoc quod
desiderasti, et ipsa est compositio hominum sapientum, quia ipsa
sit parts tertia totius operis. Et scito quod si corpus immundum,
i.e. terram, non mundaveris usquedum mundetur et siccetur et
dealbetur et in eum animam, i.e. ignem, mittas usquedum in
eum tinctura intret, i.e. decidat, eo iam mundato atque bono, in
quo nec sit immunditia nec fetor, nichil de tuo opere direxisti.
Et scito quod anima cito vadit in suo corpore. Et quamvis velis
animan coniungere corpori alieno, minime eam coniungere
quieris.”
Dixit rex Calid: “Creator erit michi meum adiutorium. Et
nomina michi secundam compositionem, et dic michi si hec
compositio sit finis compositionis prime.”
Dixit Morienus: “Ita est. Cum si direxeris corpus illud, i.e.
terram, sicut iam diximus, mitte postea in eo de fermento, sc. lac,
quartam partem. Et fermentum auri est sicut fermentum panis.
Et pone eum coqui in sole, i.e. fimo, donec una res fiat et unum
corpus siccum. Et tunc incipe cum dei benedictione ablutum. Et
hoc est ut accipias unam partem de re mortifera, et per tres dies
coquas. Et vide ne de suis diebus aliquem minuas ne eos oblivis-
caris, et cave ne eius ignis extinguatur nec invalescat, sed sit ignis
mitis, et hoc similiter ne obliviscaris, quia si obliviscaris, tua
caldaria cum omnibus que in ea sunt destruentur. Et maximum
sequetur dampnum. Postea vero post .xvii. noctes transierunt,
vade ad tuam caldariam et eam discooperi et extrahe suam
aquam et aliam aquam ei impone, et facias ita tribus vicibus, et
ipsa caldaria semper sit in sua fornace que sibi conveniat, donec
ipsius fermentatio auri compleatur et donec ad medietatem quarte
sue cocture redigatur. Et cum .xx. noctes perficientur, extrahe
eum et sicca eum, et hoc arabice nominatur acir. Et postea
sume corpus ablutum et preparatum et pone eum super tuam
fornacem et riga eum coctidie cum quarta rei mortificate quam
tecum habebis, et cave ne flamma ignis ad caldariam applicetur
cum caldaria dampnabitur. Postea mitte caldariam in fornace
magna et accende post hec omnia ignem super suum capud per
.ii. dies et per .ii. noctes, nec etiam una hora ignis minuatur.
Postea vero depone caldariam ab ignem et lauda creatorem super
hoc quod tibi contulit.”
Dixit rex Calid: “Sic faciam ego. Sit deus benedictus in secula
seculorum, amen.”
Dixit Morienus: “Adhuc augebo tibi super hoc explanationem.
Totum bonum non est nisi in venatione corporum coniunctorum
et concordantium, que funduntur et ad invicem reperiuntur et
que se mundant ac dirigunt ut plane appareant super fortitudinem
ignis, et cum quesitores sapientie sciverunt eorum detentionem
atque venationem et suam solutionem atque compositionem et
eorum erectionem et eorum decoctionem et eorum naturam et
eorum ignem et edificationem suorum fornacium et suorum
ignium accensionem, i.e., in quibus locis fornacium ignis accendi
debeat, et numerum suorum dierum. Iam applicui ad sapientiam
completam cum voluntate creatoris altissimi et magni. Et radix
huius sapientie in hora sue compositionis est, quod hec tractatur
cum sensu et providentia et quod omnis festinatio procul pellatur
et quod caveant se ab errore et quod expectent super fixurum
die ac nocte. Sed hoc quod aptat hoc corpus est sanguis, i.e. lac
virginis, et ille unificat atque coniungit et ex illis omnibus perficit
unum corpus, et propter hoc necesse est blande ignem diutius
apponere eis qui diu duret equalis, qui non minuatur nec aug-
mentatur. Sed eudica est quit ruat corpora que in terram
mutasti ne comburantur, quia si cito comburerentur, suas animas
iam non retinerent. Et eudica bene convenit omnibus corporibus,
quia ea vivificat et aptat, nec ea confundit, et mutat quedam
illorum in aliis, et prohibet calorem ignis. Et cum eudicam
querere volueris, quere eum in mineris vitri, et cum eum in-
veneris, cave ne aliquid cum eo facias, eo animo existente, quo-
niam tuum opus confunderes. Sed cum eum inveneris, reconde
eum. Sed terra fetida cito recipit albas scintillas, et vetat sangui-
nem, i.e. aerem vel lac virginis, ne in decoctione dampnetur.
Quia dominium sanguinis multum est, quare sanguis frangendus
est ne impediat, et perficiat, et hec sanguinis fractio fiat post-
quam dealbatum fuerit hoc quod remansit in nigredinem colorum
minerarum iam fusarum, et omnem fructum huius magisterii, in
cuius initio eius veritatem non videris, perficiens. Et istud est
secretum operis tui et suum capitulum quod tibi in unum
coniunxi atque exposui. Quod videlicet una pars eius super .m.
partes argenti posita totum illud argentum in aurum bonum et
rubeum conficit, si deus voluerit. Ne queras igitur post rem
istam aliam ab ea diversam. Et deus te ad bonum convertat, et
omnem hominem qui hanc adeptus est scientiam. Radix sue
adeptionis non aliud est nisi donum dei altissimi et magni, qui
eam attribuit suis servis.”
Post hec igitur incepit Morienus species nominare et dixit:
“O rex, deus te ad bonum convertat. Et tu totus michi mente sis
ut audias et intelligas ea que tibi ad modum dicturus sum.”
Dixit rex Calid: “O Moriene, nomina michi quod volueris.”
Dixit Morienus: “Fumus rubeus et fumus citrinus et fumus
albus et leo viridis et almagra et immunditia mortui et lapidum
et sanguis et eudica et terra fetida sunt ista in quibus tota huius
operis consistit efficacia.”
Dixit rex Calid: “Explana michi nomina.”
Dixit Morienus: “In antea tibi explanabo et coram te ea
quorum hec sunt nomina adducam, ita ut ea videas, et coram te
in illis operabor. Et .x. isti sunt fratres, et cum volueris eos
venari atque dispensare et dissolvere et dirigere et coniungere et
conficere secundum modum maxime quem ego coram te operatus
fuero, et tu similiter in eo operare, quia hec est radix huius
scientie atque operis, quam multum homines querent et in
mineris de omni humido et sicco et de ceteris. Fac ergo sicut
videns, quia non est insipiens sicut sapiens, nec cecus sicut videns.
Nec auferas te ab hoc quod tibi exposui et quod te videre feci,
quoniam errabis, quia obstaculum sciencie magnum est. Nec iste
qui compositionem huius operis iam viderit est veluti ille qui
adhuc in eius inquisitionem per libros perseverat, quia libri sunt
qui deviant inquisitores huius sciencie. Et pars maior librorum
est obscura et si male connexa, ne eos intelligant nisi qui eos
composuerunt. Et omnis qui hanc scientiam multum quesiverit
et amaverit bene agit, quia per istam intrabit ad aliam quam
nondum cognoverat.”
Dixit rex Calid: “Verum est quod tu dicis, et veritas ipsa
florescit et lucescit cum tu eam explanas.”
Dixit Morienus: “Ista est aptatio corporis mundandi, i.e. terre,
donec indurescas eam, sc. terram, quam dura et sicca, sc. natura-
liter, et albam facias, sc. per purgationem et ablutionem, et in
eam animam mittas, sc. lac virginis, antequam elixir super eam
ponatur, quia elixir non recipitur nisi a corpore mundo et bono,
nec fetido, ut eius tinctura formosa appareat cum elixir super eam
transiverit. Et hec compositio est compositio sapientum et est
prima compositio. Incipe ergo in nomine creatoris et eius auxilio
cum venatione fumi albi, sc. lactis, quia fumus rubeus, sc. ignis
mundus, capit album a fumo albo. Et funde eos et circumiunge,
et de unoquoque eorum equale pondus ponatur. Et postea com-
misceatur. Et postea in vase spisso, quod fere unam libram possit
recipere, ponatur, et applica eos applicatione aptissima, quia in
eis venti habentur, qui si infra vas non fuerunt retenti, evadent.
Et postea assume vas predictum et eius os bene cum luto sapientie
obtura, et in luto parum salis appone unde magis confirmetur et
fortitudini ignis resistat. Postea vero fornax calefiat cum stercore
ovino vel cum foliis olivarum et postea vas predictum cum illis
que in ipso sunt in fornace sublimetur. Et hec sublimatio post
solis occasum fiat, et ibi dimittatur donec dies refrigescat. Et tunc
extrahatur hoc, ita secundum vas discooperiatur et frangatur, et
quod intus fuerit aspice, quod si ad modum lapidis in unum bene
coniunctum videris, tere eum bene. Postea tantarisa et accipe
aliud vas, et vide cuius fundus sit rotundus. Et in eo illud pone,
et postea construe sibi fornacem philosophorum in quo ignis
philosophorum accendatur, qui spatio .xx4. dierum non ex-
tinguatur. Transactis itaque hiis diebus, vas a fornace extrahas,
et quod intus inveneris, desiccabis. Postea accipe de eo unam
partem, et eam cum .4. partibus mundati coniunge, et postea in
unam partem immundi. Et secundum hunc numerum unum
eorum alteri ponatur usquedum hec omnia in unum misceantur,
quibus in unum commixtis fiat ex eo elixir. Postea aspice eius
interiora, et si videris album in eo remansum et fixum et calcina-
tum, nec propter ignis fortitudinem secessum, i.e. cum multum
fuerit combustum, iam duas naturas huius operis perfecisti. Et
scias si totum tuum regnum dedisses et omnes tuos homines
insimul coniunxisses qui mississent album in mundum, propter
hunc modum non potuissent. Quia anima cito in suo corpore
intrat; quam si in alieno corpore mittere studueris, incassum
laborabis. Et veritas est magis lucida."
Dixit rex Calid: “Verum dixisti, sicut ego vidi, et deus animas
suorum philosophorum in manus suas recipiat.
Incipit compositio secunda ex verbis Morieni Romani que
habuit cum Calid rege filio Iezid filii Macoia. Dixit Morienus:
“Sume fumum album, i.e. lac virginis, et leonem viridem, i.e.
ignem, et almagram rubeam, i.e. ignem, et immunditiam mortui,
i.e. terram, et solve ea et fac ea ascendere et coniungere, et in
unaquaque parte leonis viridis mitte tres partes immunditie
mortui. Et fac de albo fumo unam partem et de almagra partes
duas, et pone hec in vase viridi, ut in eo coquatur, cuius os cum
luto bene claude. Postea in sole illud pone donec desiccetur, et
cum desiccatum fuerit, pone in eo elixir. Et postea super eum
aquam sanguinis pone tantam usque super eum natet. Et post tres
noctes, riga eum cum aqua fetida. Et cave de suis diebus
aliquid minuas, nec eos obliviscaris aut suus ignis extinguatur,
quia sic necesse est, et similiter cave ne suus ignis sit multum
calidus, quia olla tua dampnabitur et quicquid est in ea. Et postea
.xvii. noctibus transactis, vade ad ollam tuam et aperi eam et
aquam quam inveneris intus extrahe, et iterum aquam fetidam in
eam impone, et sic facies per tres noctes, olla super fornacem
manente. Post vero .xx. noctes, extrahe eam a fornace et elixir
quod intus habetur desicca. Postea sume corpus ablutum bonum
in quo vides album mundum fixum, et pone eum in olla parvis-
sima que sic in quantitate fornacis magni quem construxisti fiat.
Et applica eum fornaci applicatione fortissima, et cave ne ei
aliquis applicet flamma, cum olla dampnaretur. Et hoc quod de
elixir in eam proieceris ita proiciatur, ut si de corpore albo .x.
proiecte fuerint partes, de elixir .xi. partes proiciantur. Hiis
itaque commixtis, proicie super unamquemque huius commix-
tionis unciam quartam partem unius dragmatis de eudica. Et
postea ollam in magna fornace ponas et per duos dies et noctes
ignem super capud olle accende, itaque in aliqua hora horum
dierum et noctuum ignis non extinguatur. Hiis ergo diebus et
noctibus peractis, extrahe quod in olla inveneris et lauda crea-
torem altissimum et magnum super hoc quod tibi attribuit."
Incipit expositio specierum secundum dicta Morieni. Dixit
Morienus quod corpus immundum apud philosophos dicitur
plumbum, i.e. terra, quod interpretatur ascop. Corpus vero
mundum est stannum, quod interpretatur aborec. Leo viridis
est vitrum et almagra est laton, quamvis in precedentibus terra
rubea nominetur. Et sanguis est auripigmentum, et terra fetida
est sulfur fetidum. Eudica est omnium horum secretum, quod
nominatur morhuma, i.e. feces vitri, licet eius immunditia.
Fumus rubeus est auripigmentum rubeum, et fumus albus est
argentum vivum, et fumus citrinus est sulfur citrinum. Hic est
modus fumi albi et leonis viridis et aque fetide. “Cela ergo hec
tria. Sive homines querere hoc opus circa omnia alia, quam in
omnibus errabunt donec sol, i.e. ignis, et terra et luna in uno
corpore redigantur, quod numquam eveniet nisi cum deus volue-
rit. Sed hoc quod iam me interrogasti, cum dixisti, quid est hoc
quod homines putabant fore huius operis secretum magisterii, et
cum quo putabant quod suum opus dirigetur: quidam eorum
putabant quod foret terra aut lapis aut ovum aut sanguis aut
urina aut acetum. Et triverunt et assaverunt et extraxerunt et
sepelierunt hec omnia, et secundum suum arbitrium fecerunt ut
eorum error confortaretur, et ut confidenter invenirent quod
querebant. Et scias quod terra et lapis et omnia que nominavi, in
quibus confidunt homines, sunt mendacium et malum habentia
exitum sine proficuo. Et tota huius operis efficacia constat in suo
igne, qui cum eo aptant mineras et cum eo retinent malas animas,
et cum eo anima cum corpore coniungitur. Et ignis est tota huius
rei vera probatio. Et omnis res huius magisterii, in cuius principio
veritas non apparet, caret proficuo, quo sperabis quod eveniat tibi
de ea hoc quod volueris, cum illa non saliet nec se cum immundo
misceat ita ut unum corpus efficiatur. Quod quando fiet sicut
dixi tibi, tunc invenies quod quesivisti, si deus voluerit. Scito ergo
hoc bene et intellige et compone, et scito eius compositionem
et in ea multum stude, quia studium multum viam eius rectam
tibi ostendet ita ut eam videas. Nec poterit a te amplius celari.
Et radix maior est ut scias bene mineras meliores ad hoc, ne
totum opus destruatur. Sed quod de fumo albo, i.e. lacte virginis,
interrogasti, scias quod illa est tinctura et anima horum corporum
iam solutorum et mortuorum, quorum iam animas extraxerunt.
Et iterum animas suas sibi reddiderunt. Et omne corpus quod
anima caruerit tenebrosum est. Et fumus albus est quod fluit in
corpore et aufert eius nigredinem, i.e. terre, atque immunditiam,
et quod corpora in unum consolidat et eorum aquam multiplicat.
Quod immundum nigrum est leve, et cum sua aufertur nigredo,
confortabitur et multiplicabitur sicut aqua, et pulchritudo ap-
parebit sua, et tinctura comparabitur in eo. Et bene hoc scias et
intelligas, et scito quod cum hoc tu feceris tinctura in eo, bene
operabitur et veniet suum aurum rubeum atque peroptimum, quo
nichil melius nec magis purum invenietur. Et ob hanc causam
aurum romanum solet appellari. Et si fumus albus non fuisset,
aurum purum esse non potuisset, nec haberetur in eo proficuum.
Et id est suum capitulum et sua tota correctio, quod videlicet una
pars alchimie super .m. partes argenti ponatur, et efficietur rubi-
cundum atque purissimum, secundum modum quem diximus, si
deus altissimus et magnus voluerit, quia non est fortitudo nec
auxilium nisi dei altissimi magni volente.”
Explicit liber iste scilicet Morieni.
Deo gratias. Amen.