The Arabic Origin of Liber de Compositione Alchimiae

The Arabic Origin of Liber de compositione alchimiae The Epistle of Maryanus, the Hermit and Philosopher, to Prince Khalid ibn Yaid! Ahmad Y! al"Hassan

Liber de compositione alchimiae or the The Book of the Composition of Alchemy is  believed to have been the first book on alchemy that was translated from Arabic into Latin. The translator was the Englishman Robert of Chester who was one of the earliest translators translators to flock to Spain to learn Arabic Arabic and to translate translate some of the Arabic Arabic works. e completed his translation on !! "ebr#ary$ !!%%. !!%%. &ith &ith the translation translation of this book$ E#rope E#rope was ac'#ainted ac'#ainted to alchemy for the first time. Th#s Robert writes in his preface to the translation( )Since what Alchymia is$ and what its composition is$ yo#r Latin world does not yet know$ * will e+plain in the present  book,.-! Alchemy Alchemy remained somethin something g rather new to E#rope E#rope #ntil more than a cent#ry cent#ry later. later. Th#s in !/01 Roger Bacon writes in his 2p#s terti#m 3e+plaining to the pope the rightf#l role of the sciences in the #niversity c#rric#l#m and the interdependence of all disciplines4( )B#t there is another science which is abo#t the generation of things from the elements$ and from all inanimate things$ 5of which we have nothing in the books of  Aristotle6 nor do nat#ral philosophers know of these things$ nor the whole Latin crowd of Latin writers. And since this science is not known to the generality of st#dents$ it necessarily follows that they are ignorant of all nat#ral things that follow there from. 5 And this science is called theoretical alchemy$ which theori7es abo#t all inanimate things and abo#t the generation of things from the elements.,-/ Liber de compositione alchimiae ac'#ired a prominent place in the Latin alchemical literat#re. The names of 8orien#s 38aryan#s4 and 9halid became well known to all alchemists in E#rope. Their importance matched that of al:Ra7i$ *bn Sina and ;abir. A large n#mber of Latin man#scripts man#scripts have s#rvived. s#rvived. These were classified classified into several categories.-< "ive contain the original Latin te+t that was not altered by later editors. Two of these #n:edted man#scripts go back to the thirteenth cent#ry. They are the =lasgow #nterian Library 8S /><$ %0r:>0$ !1:/!v. They contain the story$ as told by =halib the mawla 3client4 of  9halid$ 9halid$ of how 9halid and 8orien#s came to meet each other. other. This is followed followed by the dialog#e between the two. All the other n#mero#s man#scripts contain a revised dialog#e. Some contain a preface  by Robert of Chester$ and some have an additional speech by 8orien#s. The vario#s  parts were printed for the first time in !>> in ?aris. The printed edition contains the  preface of Robert of Chester$ the speech of 8orien#s$ 8orien#s$ the revised acco#nt of =halib$ and the revised dialog#e. The Latin title translates as(, Booklet of 8orien#s Roman#s$ of  old the ermit of ;er#salem$ on the Transfig#ration of the 8etals and the &hole of the Ancient Ancient ?hilosophers ?hilosophers 2cc#lt 2cc#lt Arts$ @ever Before ?#blished,.-% ?#blished,.-% The same p#blisher  iss#ed a second edition in !>0%. The te+t was printed in !>1/ in a larger collection of  alchemical alchemical te+ts p#blished p#blished in Basel.-> The Latin printed printed edition was translated translated into English$ =erman and "rench.

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The first English translation was done in the seventeenth cent#ry and is contained in a man#script in the British Library$ 8S Sloane <01. This is a translation of the ?aris Latin edition of !>0%. This translation was first p#blished by olmyard in !/> -0 . A recent edition in c#rrent English was p#blished by Adam 8cLean in //. -1 *n !1% an English translation based on the oldest #nrevised Latin man#scripts was #ndertaken by Lee Stavenhagen who p#blished the Latin te+t on opposite pages to his translation.-D As is c#stomary with most historians of alchemy of the nineteenth and twentieth cent#ries$ s#ch as Berthelot and R#ska$ do#bts were cast on the old established knowledge abo#t the translated Arabic works into Latin. Th#s the Latin works of ;abir  were considered to be a#thored by a Latin ?se#do:=eber. The 8orien#s:9halid dialog#e did not escape a similar kind of #dgment. R#ska who was a master in the art of considering most works to be written by pse#do a#thors$ cast do#bts abo#t Robert of  Chesters translation and on 9halid$ 8orien#s and their dialog#e$ and he came o#t with the concl#sion that the whole Latin work was a compilation of an *talian Christian cleric  possibly as late as the fo#rteenth cent#ry. 2ther scholars followed R#ska in this ass#mption.- The c#rio#s thing is that R#ska knew abo#t the e+istence of several citations in Arabic alchemical literat#re e+tracted from the 8aryan#s::9halid dialog#e$ b#t this did not deter him from coming o#t with his concl#sion. The *talian compiler$ he ass#med$ sho#ld have known Arabic and he had interpolated some Arabic citations. R#ska did not know as yet abo#t the e+istence of the complete Arabic te+ts. This stresses again the fact that historians of science$ however eminent and scholarly they are$ sho#ld not come #p with sweeping concl#sions on the basis of the limited Arabic so#rces available to them. Altho#gh Stavenhagen was also skeptical abo#t Robert of Chester and his Latin translation$ yet he became convinced that the work was )certainly a translation from Arabic,. e arrived at his concl#sion after he saw olmyards translation of The Book  of 9nowledge Ac'#ired Concerning the C#ltivation of =old of Ab# al:Fasim al:G*ra'i. -!$ and by the mention of 8aryan#s and 9halid in the commentary of *bn Hmayl on 9itab al:ma al:wara'i wa al:ard al:namiyah.-!! Stavenhagen did not know abo#t the e+istence of the complete Arabic man#scripts of the 8aryan#s:9halid dialog#e.  There is no do#bt abo#t 9halids place in the history of the Hmayyad Caliphate. R#ska and others do#bted whether he has engaged himself in alchemy. Se7gin gave eno#gh historical evidence testifying that 9halid did act#ally work on this science.-!/ is relationship with 8aryan#s was told by ;abir in 9itab al:Rahib$-!< and citations from the dialog#e were given by most s#cceeding Arab alchemists$ s#ch as *bn Hmayl 3!th cent#ry4. *n !1! Se7gins vol#me *I was p#blished. *t indicated the e+istence of complete Arabic man#scripts of the 8aryan#s 9halid dialog#e.-!% Similarly in !1/ 8anfred Hllmans Jie @at#r #nd =eheimwissenshaften im *slam was p#blished giving also similar information abo#t the complete man#scripts.-!> Both f#rnished information abo#t other Arabic works that gave citations from the dialog#e.

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Th#s the '#estion of the Arabic origin of the dialog#e was settled. *t was deemed necessary$ however$ to edit and p#blish the Arabic te+t and correlate it with the Latin translation. The present work aims at this. The writer had so#ght to obtain copies of the two known Arabic man#scripts from the libraries of *stanb#l$ and he was fort#nate to receive help. -!0 These are "atih 0%. The English translation of Stavehagen and the Arabic te+t start with =halibs acco#nt and contain the dialog#e. The Speech of 8orien#s is not part of the Arabic te+t nor of  the earliest #n:revised Latin te+t that was translated by Stavenhagen. The last pages of the English translation are not fo#nd in the "atih and Kehit man#scripts. Search will contin#e to find the possible Arabic te+ts that correspond with these. The acco#nt or prolog#e of =halib is reprod#ced at the end of this article. *t shows the correlation between the Arabic te+t and the English translation. The page n#mbers of the Stavenhagen translation are given so the reader can cons#lt also the Latin te+t that faces the English one. The important deviations between the Arabic and the English are indicated. The endnotes show the distortion of the Arabic names. There m#st have been errors in the Latin translation d#e to some ambig#ity in the Arabic te+t or of lack of  #nderstanding it. There is also in some places a p#rposef#l editing while the translator  was #ndertaking his work. These will become apparent to the reader. The writer did not deem it necessary at this stage to make a new translation of the Arabic te+t$ b#t the reader who knows Arabic will be able to see how closely and remarkably the English translation correlates with the Arabic original. A Testament of Alchemy -!1

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*n the name of the Lord$ holy and compassionate-!D this is the story of how 9halid ibn a7*d ibn 8#Mawiyya-! came into possession of the spirit#al riches handed down from Stephanos of Ale+andria to 8orien#s$ the aged recl#se$ as is written in the book of =halib$ bondsman of a7*d ibn 8#Mawiyya.  @ow =halib was a7*dMs faithf#l 3servant4-/$ entr#sted with all his masterMs  possessions$ and in time$ it is said$ became faithf#l servant likewise to a7idMs son 9halid. =halib relates as follows how 9halid ibn a7*d ibn 8#Mawiyya so#ght o#t 8orien#s the =reek$-/! who lived as a recl#se in the mo#ntains of ;er#salem. 2ne day$ 9halid 3went abroad to a place called Jirmanam4-//. e was assid#o#s in his '#est for the 8aor  &ork-/<$ contin#ally in'#iring after any and all whom he s#pposed to be privy to this operation$ and on this occasion a certain man came to him and desired to speak with him. earing of this$ 9halid bid the man come before him. e sal#ted 9halid$ and 9halid ret#rned his greeting. The fellow then spoke th#s to 9halid( N* dwell in the mo#ntains of ;er#salem$ and * have come to yo#$ 2 king-/>$ with delightf#l news. @ever has anyone before me given any king s#ch ca#se to reoice.N  p. > NAnd what is this newsON asked 9halid. e replied( N* have heard many say that it is yo# who contin#ally seek after the operation which the philosophers call the 8aor &ork. * will bring yo# to the knowledge of it thro#gh a certain Romaean$ who lives as a recl#se in the mo#ntains of  ;er#salem$ b#t whose dwelling place * well know. e sends large amo#nts of gold to ;er#salem every year.N 9halid said to him( N*f * find that yo# have told the tr#th$ * will reward yo# with whatever yo# may ask. B#t if yo# have lied$ yo# may e+pect the worst.N N&ell$N the fellow replied$ Nso be it.N Then 9halid reoiced greatly and commanded that the man be rewarded with gifts and raiment and m#ch else$ as he had promised him. And the king commanded me along with many other of his servants to go with him. And so we set o#t. After wasting m#ch time going from one place to another$ in hopes of chancing #pon the recl#se$ we did indeed find him. e was tall of stat#re$ tho#gh aged$ and altho#gh lean$ so noble of co#ntenance and visage that he was a marvel to  behold. et he wore a hair shirt$ the marks of which were borne on his skin. &e reoiced to have fo#nd him and spoke kindly to him$ at last pers#ading him with sweet words to relent$ and bro#ght him with #s back to o#r own co#ntry$ there

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 presenting him to 9ing 9halid. @ever before had we seen the king so pleased by anything. At last he t#rned to me and asked what had befallen #s in going and coming$ and told him the story from beginning to end. Then the king regarded the aged man we had bro#ght and wished to know by what name he was called. The elder replied( N* am called 8orien#s the =reek.N And 9halid asked( Now long is it now that yo# have dwelt as a recl#se in these mo#ntainsON e replied( N! began my retreat fo#r years after the death of 9ing erakleios.N-/0 Then the king bade 8orien#s be seated$ and himself arose to give 8orien#s a place of  honor beside him$ m#ch pleased with his reserve$ modesty$ and elegance. The king said to him( N2 8orien#s$ recl#se tho#gh yo# be$ wo#ld it not be better that yo# live in the congregation of others$ rather than alone in the mo#ntainsON e said( N?erhaps$ 2 king. B#t the virt#es ! look for are in =od and in his hand$ who will do as he will. And while ! grant that$ as yo# have said$ life might be easier for me than in the mo#ntains$ still only he who sows shall reap$ and he m#st reap that which he has sown. @ow ! tr#st that ! have gained some little virt#e of my own. A man cannot attain repose e+cept thro#gh labors of the spirit.N Then the king said( NThese things are tr#e$ if said from the heart by one believing in =od. 2 8orien#s$ ! am pleased that yo# contin#e in yo#r faith. ! wished to see yo# and therefore sent for yo#.N 8orien#s said to him( No# need not marvel at one s#ch as me$ a mere son of the race of Adam. At best$ ! might only be somewhat comelier$ e+cept that the passage of time has altered me. There are many like me among men. And at the end is cr#el death$ than which no p#nishment is worse6 yet a harsher p#nishment awaits the spirit after death. B#t the almighty Creator be o#r aid.N The king replied( NTh#s =od may confo#nd man$ who is only scorned the more$ the more he is advanced in age.N Then the king commanded me to cond#ct 8orien#s to a dwelling near the royal palace and to fetch one of the Christian elders 3 p.4 who might speak with him and comfort him with sweet words$ and th#s set his heart at peace. * did so$ and the king made it his c#stom to come twice every day to 8orien#s$ sitting down with him and speaking with him$ b#t asking him nothing concerning his magistery. The king often stayed long$ and 8orien#s confided greatly in him. 9halid in'#ired repeatedly abo#t the c#stoms both royal and common of the =reeks$ and abo#t their times and histories. N@ever at a loss for a reply$ 8orien#s retold the marvels of their deeds and disco#rsed e+pertly on their sciences$ all matters s#ch as the king had never before

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heard. @or had anyone before ever held s#ch a firm place in the kingMs affection as 8orien#s soon came to hold. Event#ally 9halid addressed him( N2 8orien#s$ know that * have long $ so#ght the S#perior &ork$ b#t fo#nd none to co#nsel me in this matter. Therefore * earnestly re'#est that yo# prepare for me some portion of yo#r magistery. o# shall have from me then whatever yo# may ask$ and * will see to it that yo# ret#rn to yo#r own land$ =od willing. @or need yo# thenceforth have any fear of me.N 8orien#s said to him( N2 king$ may =od enrich yo#. @ow * #nderstand that yo# have sent for me only o#t of great need. B#t * disregard the kind ass#rance yo# added$ namely that * sho#ld not fear yo#$ inasm#ch as * have no need to fear anyone save =od alone. o# have approached me as an e'#al in spirit$ and now * see by yo#r affection$ e+cellence$ and discrimination that one s#ch as * sho#ld have no reason to keep from yo# anything of that which yo# seek$ for yo# are indeed a man of good intentions as well as deeds and most virt#o#s. Iery well$ yo# have attained to yo#r initiation and instr#ction simply and with the greatest ease. 8ay the Creator be praisedPN At this$ 9ing 9halid smiled$ and then said( NThe cr#deness of haste ensnares any man$ #nless he be r#led by patience. * am of the ho#se of 8#Mawiyya$ and there is no strength save in great =od most high.N  p.!! 8orien#s then said( N2 king$ may =od enrich yo#. @ow attend to the e+amination of  this operation$ and yo# will know it well and #nderstand. Consider it thoro#ghly from  beginning to end$ and yo# will know all things that pertain to it$ =od willing. @o one will be able to perform or accomplish this thing which yo# have so long so#ght or attain it by means of any knowledge #nless it be thro#gh affection and gentle h#mility$ a perfect and tr#e love. "or this is something which =od gives into the s#re keeping of his elected servants #ntil s#ch time as he may prepare one to whom it may be handed on from among his secrets. Th#s it is only the gift of =od$ who chooses among his h#mble and obedient servants those to whom he reveals it.N 9halid said to him( NS#rely we know that nothing can be done witho#t the help and g#idance of =od$ most high and eternal.N Then 9ing 9halid said to me( N2 =halib$ '#ickly now$ sit down and write all that we have said.N There#pon 8orien#s contin#ed( .,Almighty =od in his power created powerless servants who can neither #ndo what he has done nor advance what he holds back$ nor  can they even know anything e+cept what he reveals to them or accomplish anything e+cept what he grants to them. @or are they able even to possess anything e+cept by the strength that same =od has conferred #pon them$ nor even govern their own spirits e+cept insofar and so long as he has ordained for them. And from among his servants$ he chose to select certain ones to seek after the knowledge he had established that resc#es him who masters it from the wretchedness of this world and ass#res him riches

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to come$ =od willing. &hile those so chosen #sed to hand down this knowledge to their  own heirs$ it was at last lost and its masters dispossessed of it when none co#ld be fo#nd any more who knew it. B#t of the books which set forth the matter correctly there remained a few by the ancient seers who went before #s. They left their knowledge as a legacy to their s#ccessors$ whom =od had chosen to become adepts according to the methods that had been e+plained tr#thf#lly and forthrightly by their predecessors. The ancients$ however$ did not refer to the matters pertaining to this science by their proper  names$ speaking instead$ as we tr#ly p. !< know$ in circ#mloc#tions$ in order to conf#te fools in their evil intentions. This they did  by form#lating their convictions and tr#e sayings always in parables$ so that only those of great wisdom and reso#rce wo#ld be able to #ncover their tr#e meaning. Since the ancients th#s disg#ised this knowledge$ those who wo#ld learn it m#st #nderstand their  ma+ims. @or may they draw back from this$ b#t m#st fi+ their faith in =od and persist to the end that he bring them to this knowledge$ improve6 their estate$ and give them direct$ #nerring access to the methods the science. 9ing 9halid then said( N@ow well ta#ght and well spoken$ 2 8orien#s$ nor do * hold these precepts strange$ coming as they do from a teacher of s#ch wisdom and years as yo#rself$ who is willing that * sho#ld learn this science. Therefore e+plain to me clearly that which * ask of yo#$ sparing me needless labor over this matter which * seek from yo#. Tell me whether this operation is accomplished only by a single principle or by several.N Appendi+ * Arabic te+ts of the 8aryan#s Q9halid dialog#e *: Available a: Complete man#scrpts !: 8S "atih b4 c:"ragments %:al:G*ra'i al:Simawi$ al:Gilm al:m#ktasab$ BL 8S add /%!0$ 3fol. /16 /D$6 %D4 >:al:=ildaki$ @ihayat al:talab **$ Berlin$ 8S %!D%$ 3fol. !D<4 0 8an#script of Abdallah #rki alla'$Aleppo$ 3p.!D4. 1:@L8 3@ational Library of 8edicine4$ &ahington$ 8S A:1 3fol. >1b4

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**: E+isting b#t not available at the time of writing this paper  D: 9hani $ Cairo$ according to 9ra#s$ ;abir$ vol. *$ pp. !D/. Se7gin$ p. !/0$ 3Seems to be a complete one4 : aidarabad$ Asafiya $ according to Stapleton. See Se7gin$ p.!!!. !:Teheran$ 9hani'ah:i: @iMmatallah !%> 3a fragment$ !Db4 Se7gin$ p. !/0. !!:Leningrad Hniversity$ 8S 2r. !!/$ Se7gin$ p.!/0 !/ as:Sifr al:m#baal$ s. Siggel 9ata*. =otha p. 0>. $ see Hllman$ p. !<$ note /. !<:al:*ra'i al:Simawi$ 9. al:A'alim al:sabGa$ s. Siggel 9atal. =otha p. />6 see Hllman$  p. !<$ note /. !%: Chester Beatty 8S >/$ 3fol. >>a4. see Hllmans Catalog$ p. !1/ !>:?ersonal Collection: see 9ra#s *$ p.!D1. :::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::: -! 8cLean$ Adam$ The Book of the Composition of Alchemy.=lasgow$ //. p.> -/ Roger Bacon$ '#oted by ;ohn 8a+son Stillman$ The Story of Alchemy and Early Chemistry$ Jover$ !0. pp. /0/:/0< -< Stavenhagen$ Lee$ A Testament of Alchemy$ The Hniversity ?ress of @ew England$ anover$ @ew ampshire$ !1%$ pp. ><:>%$ and appendi+ !. -% 8orieni Romani$ F#ondam Eremitae ierosolymitani$ de transfig#ratione metallor#m et occ#lta$ s#mma'#e anti'#or#m philosophor#m medicina$ Libell#s$ n#s'#am hacten#s in l#cem edit#s. ?aris$ ap#d =#lielm#m =#illard$ in via *acobaea$ s#b di#ae Barbarae signo. !>>. -> ?ernam$ ?etr#s 3ed4$ A#riferae artis$ '#am chemia vocant$ anti'#issimi a#thores$ sive T#rba ?hilosophor#m$ Basilea$ !>1/$ / vols. -0 olmyard$ Eric$$ )A Romance of Chemistry,$ a series of articles that appeared in Chemistry and *nd#stry$ ?art *$ ;an. /<$ !/>$ pp.1>:116 ?art **$ ;an. <$ pp.!0:!D6  part ***$ 8arch !<$ !/>$ pp./1/:/106 ?art *I$ 8arch /$ !/>$ pp. <:<!6 ?art I 3printed *I by error4$ 8arch /1$ !/>$ pp.
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- 8cLean$op. cit. p. <6 .R#ska$ ;#li#s$ Arabische Alchemisten$ &iesbaden$ reprint$ !01$ p.%D. -! olmyard$ E. ;.$ Ab# Ml:'asim 8#hammad *bn Ahmad A*:M*ra'i. 9itab al:Milm al: m#ktasab fi 7iraMat adh:dhahab6 book of knowledge ac'#ired concerning the c#ltivation of gold6 the Arabic te+t edited with a translation by E. ;. olmyard. ?aris( =e#thner$ !/<.. -!! Stapleton and #sain$ Three Arabic Treatisies on Alchemy by 8#hammad Bin Hmail$ Te+ts edited by 8. T#rab$ Asiatic Society of Bengal. Calc#tta !<<$ pp. >%$ D%. -!/ Se7gin$ "#at$ =eschichte des arabischen Schriff#ms$Iol. *I$ Brill$ !1!$. pp. !/: !/> -!< 8#khtarat ;abir ibn ayyan$ edited by ?a#l 9ra#s$ Cairo$ !<>$ p. >/. -!% Se7gin$ op. cit.$$ pp. !!! and !/0$ and the Arabic #pdated version$ ;eddah$ !D0$  pp. !0< and !DD. -!> Hllmann$ 8anfred$ Jie @at#r #nd =eheimwissenshaften im *slam$ Leiden$ !1/$  pp. !/:!< -!0 . ?rofessor "#at Se7gin came #p to help witho#t delay and the present work is indebted to his #nfailing s#pport. e sent me copies were on CJ:R28 which was an inval#able help in editing the Arabic te+t. After ?rofessor Se7gins '#ick s#pport$ *RC*CA in *stanb#l sent later another copy on microfilm. -!1 The title of the Arabic treatise is( The Epistle of 8aryan#s the ermit the ?hilosopher to ?rince 9halid ibn a7id. -!D This is a translation of the 8#slim verse that precedes the start of any te+t. The word Lord is the cleric word for =od. -! The names of 9halid$ e7id and 8#Gawiya were distorted in the vario#s Latin man#scripts. See Lee Stavenhagen$ p. /$ footnotes ! and /. -/ =halib was a mawla and not a servant. A 8awla is a non:Arab 8#slim. *n the early days of the Arab con'#ests a 8awla chose sometimes to associate himself with an Arab dignitary and to become one of his followers.. -/! Arabic R#mi$ is not =reek from =reece$ it denoted a person from Asia 8inor or  Anatolia. &hen Anatolia became 8#slim the word R#mi became a s#rname of a 8#slim from that co#ntry 3 e.g. *bn al:R#mi4.J#ring the Hmayyads Asia 8inor was still By7antine and so 8orien#s was a Christian By7antine from Asia 8inor.. -// Jirmanam is a distortion of Jayr 8#rran$ see note below -/< 8aor work is al:sanGa in Arabic. *n the later Latin revised versions the word 8agistery was #sed.

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-/% Jayr B#rran is most probably Jayr 8#rran in Jamasc#s. *t was on the lower  slopes of ;abal Fasy#n$ overlooking the orchards of the =h#ta. *t was a large monastery$ and aro#nd it was b#ilt a village and$ one pres#mes$ a residence in which the caliphs co#ld both entertain themselves and keep watch over their capital. Jayr 8#rran often fig#red in poems of the time. The caliph a7id * 3father of 9halid4 was staying there sometimes. 2ther caliphs and their representatives visited or lived there on vario#s occasions. 3So#drel$ E.*. #nder Jayr 8#rran4. 9halid$ according to this te+t$ #sed to stay sometimes at Jayr 8#rran as well. -/> 9halid was not a king beca#se he did not become a caliph after his father a7id. *n the Arabic te+t he is called amir or prince. -/0 The Arabic name is ira'l$ hence the vario#s Latin ditorsions. -/1 The Arabic te+t says( =od help #s in dealing with him beca#se he is a wily man despite his old age. The Latin translator edited this Arabic sentence. -/D The Arabic te+t makes 8aryan#s call 9halid by his name )9halid, witho#t any formality$ whereas in the Latin te+t 8orien#s is addressing 9halid as )2$ 9ing, -/ This is the first '#estion of the 8orien#s:9halid dialoge.

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