The Turba Philosophorum (complete) — trans. A. E. Waite (1896)

they called the same sufflciently red, they ordained that it should be ruled with water and fire until it became red. The Turba answereth : Show forth unto posterity what they intended by these things. And he : They called it Ixir satis, by reason of the variation of its colours. In the work, however, there is neither variety, multiplicity, nor opposition of substances ; it is necessary only to make the black copper white and then red. However, the truth-speaking Philosophers had no other intention than that of liquefying, pounding, and cooking Ixir until the stone should become like unto marble in its splendour. Accordingly, the envious again said : Cook the same with vapour until the stone becomes coruscating by reason of its brilliancy. But when ye see it thus, it is, indeed, the most great Arcanum. Notwithstanding, ye must then pound and wash it seven times with permanent water ; finally, again pound and congeal in its own water, until ye extract its own con-

The Turba Philosopkorum. 123

cealed nature. Wherefore, saith Maria, sulphurs are contained in sulphurs, but humour in like humour, and out of sulphur mixed with sulphur, there comes forth a great work. But I ordain that you rule the same with dew * and the sun, until your purpose appear to you. For I signify unto you that there are two kinds of whitening and of making red, of which one consists in rustt and the other in contrition and decoction. But ye do

'The Greek alchemists assumed a special virtue in dew, but it was not apparently so much inherent in the moisture itself, as in the rays of the morning sun with which it is chiefly connected. Neither alchemically or otherwise was the night dew ever considered beneficial. Democritus, in the Rational and Mystical Questions, says : " Whiten this earth with sea water or sweetened saumur, or with the water of heaven : I mean by exposing it to dew and the sun," &c. There seems no special reason why this should not be understood literally. In the Turba Philoiopkorum, dew appears under another aspect, as possessing an inherent virtue apart from the vital presence and activity of the solar rays. In Latin alchemy, however, the references to dew are not very frequent, and it does not seem to have played so important a part in the symbolism of the adepts as Mosheim and others have supposed.

t Or, according to the second recension, " in making red."

124 ^^* Turba Philosophoram.

not need any contrition of hands. Beware, however, of making a separation from the waters lest the poisons get at you, and the body perish with the other things which are in the vessel.t

The Thirty-Eighth Dictum.

Effistus saith : Thou hast spoken most excellently, O Bonellus, and I bear witness to all thy words! The TvRBA saith: Tell us if there be any service in the speech of Bonellus, so that those initiated in this disposition may be more bold and certain. Effistus saith: Consider, all ye investigators of this Art, how Hermes, chief of the Philosophers, spoke and demonstrated when he wished to mix the natures. Take, he tells us, the stone of gold; combine with humour which is permanent water, set in its vessel, over a gentle fire until liquefaction t Otherwise, " the body and soul which are in the vessel shall quickly perish."

The Turha Philosopkorum. 125

takes place. Then leave it until the water dries, and the sand and water are combined, one with another ; then let the fire be more intense than before, until it again becomes dry, and is made earth. When this is done, understand that here is the beginning of the arcanum ; but do this many times, until two-thirds of the water perish, and colours manifest unto you. The TuRBA answereth : Thou hast spoken excellently, O Effistus ! Yet, briefly inform us further. And he : I testify to posterity that the dealbation doth not take place save by decoction.* Consequently, Agadaimon has very properly treated of cooking, of pounding, and of imbuing,+