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    "text": "## p. 98 (leaf n103)\n\nthe recent [additions] to the species, except what consists of additions from the effects of its recent chapters belonging to its species as a whole not in part, like laughter for man and having two legs in him and the like of that.\n٣ Therefore it has been said concerning the definition that it does not admit of addition or deficiency, and that addition in it is a deficiency from the definitions, and deficiency from it (٧٣) is an addition to the definitions. And that is according to what we have repeatedly set forth to you before. As for addition in it, it is divided into two divisions: whatever of it is not from the effect of the differentiae and their properties as a whole not in part is deficient from the definitions,\n٦ and whatever is from their effect and their properties as a whole not in part is not deficient from the definitions nor excessive in it. As for deficiency from the definition, it is without doubt an addition to the definitions, on whatever aspects the deficiency from it may be. The reason for that is that the definition, according to the way the ancients arranged it,\n٩ is taken from the genus and its differentiae that define that species which is intended by the definition. So if one of its differentiae is omitted, there enters into the species whatever lacks that differentia and whatever is found\n١٢ in it because of their sharing in the genus that embraces them, and the addition is separated in the defined species. Just as when we say in the definition of the ass that it is an animal possessing four legs and we omit its differentia that divides its species, which is the bray, the defined [thing] increases without * doubt, since possessing four legs comprises the ass and other than the ass > from ... < and the horses and the mules and the camels and other than that among the quadrupeds. Likewise if we add in the definition of man\n\n\n## p. 99 (leaf n104)\n\nWhat is not by a universal effect nor by a property equal to its specific difference that brings its species into being, from a particular effect or an accident that its specific difference did not produce, deficiency in the definitions necessarily occurs. Do you not see that if we say in the definition of man that he is a rational living being, engineer or grammarian or writer [or was], the definitions of man are necessarily deficient, because whoever is not a writer or grammarian or engineer, this definition does not entail that he must be a man, and the matter is not thus. * And this addition is from the effect of its specific difference that brings its species into being, yet it is particular, not universal, deficient, not equal. Likewise if we add an accident not among the effects of the specific difference, as when we say that man is a rational living being, black, the definitions are necessarily deficient, because the white one then, according to this definition, need not be a man. But if we bring the equal and add it, whether as an accident or a property, the definitions are not deficient, as when we say that the definition of man is that he is a rational living being, mortal, laughing — thus we bring the property — broad-nailed and two-footed — thus we bring the accident — the definitions are not deficient, because there is no man except that this is his state. Now that this has become clear concerning the matter of definition, its purpose has been made plain, and the manner of its indication of the reality of the definitions, and what diminishes from it and augments in it, of addition and diminution, and what does not diminish from it nor augment in it, of additions, has appeared, let us therefore speak of the definitions of what requires mention of its definitions in order to know its realities with soundness, so that we may know, when we mention them in these books in their proper places, concerning each one of them, a knowledge to which doubt does not find access.\n\n\n## p. 100 (leaf n105)\n\nI say: these aforementioned sciences in these books, since they are of two kinds — the science of religion and the science of the world — the science of religion in them is divided into two divisions: legal\n٣ and intellectual; the Intellect in them is divided into two divisions: the science of the letters and the science of the meanings; the science of the letters is divided into two divisions: natural and spiritual; the spiritual is divided into two divisions: luminous and dark; the natural is divided into four divisions: heat, cold, moisture and dryness; the science of the meanings is divided into two divisions: philosophical and divine; the science of the Law is divided into two divisions: exoteric and esoteric; the science of the world is divided into two divisions: (٧٥) noble and base; the noble is the science of the Work, and the base is the science of the crafts; the crafts that are in it are divided into two divisions: some of them are crafts needed for the Work,\n٩ and crafts needed for sufficiency and agreement upon the Work from them; therefore all that we mention in these books does not go outside these divisions. That is because what is in them of the natural sciences, the astrological, the arithmetical that are treated in their course, and the geometrical, enters into the sum of philosophical science; what is in them of the crafts of the oils, perfumes, tinctures and other than that enters into the division that is intended for sufficiency\n١٥ and the assistance by what agrees with it for the Work. As for the science of the Work, we divide it into two divisions: intended for its own sake and intended for something else; what is intended for its own sake is the perfect Elixir, the tincturing one,\n\n\n## p. 101 (leaf n106)\n\nWhat is intended by “other than it” falls into two kinds: drugs and regimens. The drugs fall into two kinds: the Stone, which is the matter, and drugs by which it is treated by regimen. The regimens fall into two kinds: internal and external. The internal falls into two kinds: red and white; the external likewise falls into these same two kinds, ٣ yet it is divided into divisions that are almost without end, save that what is in these books of them is the noblest of them. The drugs by which it is treated by regimen fall into two kinds: simples and compounds. The simples are everything that has not entered into any regimen, while the compounds are the Elements. As for ٦ the Elixir, it falls into two kinds: red and white.\nThese are all the divisions of these sciences contained in these books that are expressly stated therein. It is necessary that we speak of their definitions by what makes them clear and uncovers ٩ their realities, and that we follow the founder in that regard, looking into them ٧ and undertaking their study — and God we ask for success in what pleases Him — for He has known our purpose and our view in what we bring and begin of the secrets of these hidden sciences. What we set forth of these definitions shall be ١٢ according to the successive division by which we have divided these sciences, so that this may be more explanatory, clearer, and more evident. In that we seek aid from God; He is sufficient for us and the best of guardians.\nI say: the definition of the science of the din is that it consists of forms by which the Intellect adorns itself in order to employ them in what ١٥ it hopes will be of benefit after death. The seeking of worldly leadership thereby does not contradict this, nor does people’s veneration of him on account of it, nor the use of stratagem against them by displaying it.\n\n\n## p. 102 (leaf n107)\n\nBecause all of that is not for it essentially but by way of accident. And the definition is taken only from the genus and the essential differences, so know that and understand it. And know the value of this book, for if you said that there is not among all these our five hundred books except what falls short of it in nobility, you would have spoken truly. So when these our books are nobler than all that we have and more expansive and clearer than them and more excellent because of the sciences of our masters in them and than all that belongs to people other than us, then this book has become more excellent than all the books in the world belonging to us and to others besides us by its gathering the truths of what is in these books in the clearest of manners and the soundest of definitions and the clearest of ways, so know that. The science of this world alone is that it is the forms which the Intellect and the Soul acquire for the procuring of benefits and the repelling of harms before death. And we only said in this definition “the Intellect and the Soul acquire them” because among benefits and [repelling] harms there are things connected with desire and they are among the properties of the Soul, so knowledge of these is restricted to the Soul since the Intellect was an enemy to desire. And among them are things connected with opinion, so their knowledge is restricted to the Intellect. Therefore we needed both of them in the definition. The definition of legal science alone is that it is the science intended by it as the most excellent of the beneficial policies in religion and this world because what was among the benefits of this world is beneficial after death. And we only specified this kind among the benefits of this world because what was not among its benefits has this state and does not pertain.\n\n\n## p. 103 (leaf n108)\n\nTo Him by religion, for the limit is not intended toward Him. The limit of intellectual science is that it is knowledge of what is absent from the senses and by which the particular intellect is manifested, from the states of the First Cause and the states of itself and the states of the Universal Intellect ٣ and the Universal Soul and the particular [soul] in that by which virtue is connected in the world of generation and by which one arrives at the world of permanence. The limit of the science of the letters <.......٦.......> .... The limit of the science of the meaning of the letters < is that it is the knowledge encompassing the investigations of the four letters from the quiddity, the whatness, the quality, and the quantity ٩ [The unity > of the science < of the meanings of the letters is that it is the knowledge encompassing what the letters necessarily entail by a natural entailment known by demonstration from the four aspects, which are the quiddity, the whatness, the quality, and the quantity ] ١٢ The limit of [the meanings of] the science of the natural letters is that it is knowledge of the particular stamps of every seven of the letters in the species and of each single one of them in the individual. The limit of the science of the spiritual letters is that it is knowledge of that of which it is an effect, from light ١٥ and darkness, and of their being forms for it upon the truth * of their existence by influence and its most truthful [aspect].\n\n\n## p. 104 (leaf n109)\n\nUnity of luminous knowledge: that it is knowledge of the reality of the light overflowing upon the All.\nUnity of dark knowledge: that it is knowledge of the contrary to the light and the manner of its contrariety to it.\n٣ And its like. We have mentioned neither the quiddity nor the whatness in this knowledge because knowledge of one\nof the two contraries is knowledge of the other in sum.\n٧٨\nUnity of the knowledge of heat <is> knowledge of its substance and its effect and that from which it was affected\nwhen it is knowledge of it in detail; but when it is knowledge of it in sum, then it is\n٦ knowledge of its effect proper to it.\nUnity of the knowledge of cold is knowledge of its substance and its effect and that from which it was affected in\ndetail, and of its effect in sum.\n٩\nUnity of the knowledge of moisture is knowledge of its substance and its property and that from which it was affected in\ndetail, and of its property in sum. We have said “of its effect” only because it is passive, not active.\nUnity of the knowledge of dryness: that it is knowledge of its property and its substance and that from which it was affected\n١٢ in detail, and of its property in sum. We have said “of its effect” only because it is passive,\nnot active.\nUnity of philosophical knowledge: that it is knowledge of the realities of intelligible existents.\n١٥ Unity of divine knowledge: that it is knowledge of the First Cause and of what proceeds from it without intermediary\nor with only one intermediary. We have said this only because the adornment of the mean does not attain\n١٨ the limit of composition.\n\n\n## p. 105 (leaf n110)\n\nUnity of the science of the Law is knowledge of the beneficial norms when they are employed according to their realities in what is after death and before it, of the beneficial things in what is after it [or: the beneficial things in what benefits after death].\n٣\nUnity of the science of the outward is that it is knowledge of the general norms concerning the universal matter appropriate to Nature, the intelligible, and the natural souls.\n٦\nUnity of the science of the inward is that it is knowledge of the causes of the norms and their particular purposes appropriate to the divine intelligible.\nUnity of the science of the world is that it is knowledge of the beneficial and the harmful, and what brings benefit from them or assists in it, and repels harms from them or assists in what repels them by it.\n٩\nUnity of the noble science of the world is knowledge of that by which man is enriched above all people in the maintenance of his good life.\n١٢\nUnity of the base science of the world is knowledge of that which leads to pleasures and benefits and preservation of life before death.\nUnity of the science of the crafts is that it is knowledge of what people need in the benefits of their world.\n١٥\nUnity of the science of the crafts needed in the noble science of the world is knowledge of that without which the noble science of the world is not completed.\n\n\n## p. 106 (leaf n111)\n\nDefinition of the science of the five crafts: that which suffices and assists toward the noble science of this world is the knowledge by which, together with sustaining life, one attains a sufficient surplus for what is sought by way of assistance to the noble science, whether a partial or a total sufficiency.\n٣\nDefinition of the science of the Work: it is (the knowledge of the Elixir). So whenever it is subjected to any regimen whatever, there results from it the noble science of this world.\n٦\n(Definition of the knowledge that is sought) from the noble science for its own sake: it is the knowledge after whose known object nothing further is sought among the demands of this world of crafts for the removal of want and need.\n٩\nDefinition of the knowledge that is sought for the sake of another: it is the knowledge without which that other cannot be completed, since that other is intended and sought in its fullness.\n١٢\nDefinition of the knowledge of the Elixir: it is the knowledge of the thing that is the regimen, the maker, the moulder of the five gold substances into the noble gold substances.\n١٥\nDefinition of the knowledge of the drugs: it is the knowledge of the stones and minerals needed for attaining the Elixir and arriving at it.\nDefinition of the knowledge of the regimens: it is the knowledge of the operations that change the accidents of what they bear into other accidents more noble than they and more conducive to the completion of the Elixir.\n\n\n## p. 107 (leaf n112)\n\nUnity of the knowledge of the Stone which is the matter of the Elixir is the knowledge of the essence which needs the changing of its accidents so that it becomes an Elixir. ٣ Unity of the knowledge of the ingredients entering into the regimen of this Stone is the knowledge of the mineral substances possessing the properties which change the accidents of this Stone that are intended to be changed. Unity of the inward knowledge that it is the knowledge of the thing which is subjected to regimen from within through the transformations. ٦ Unity of the outward knowledge is the knowledge of that by which one subjects to regimen from without a regimen whereby benefit in nobility is diminished. Unity of the knowledge of the inward red that it is the knowledge of that which tinctures silver into gold on account of the colour which it possesses at completion. ٩ Unity of the knowledge of the inward white is the knowledge of that which tinctures copper into silver because of the whiteness which it possesses at completion (at completion). ١٢ > Unity of the outward red knowledge that it is the knowledge of that which tinctures silver into gold ... ١٢ <........... Unity of the outward white knowledge that it is the knowledge of that which tinctures copper > silver ١٥ <...> the silver is either apparent or submerged at completion. Unity of the knowledge of the simple ingredients that it is the knowledge of that into which the intended regimen of the Work has not entered, among the things needed for it.\n\n\n## p. 108 (leaf n113)\n\nUnity of the knowledge of the compound from the elements: it is the knowledge of that into which has entered the regimen intended for the Work from the things to which the treatment of the Work is in need of a need of mixture and blending. And only have we mentioned this specification in the need lest it be unclear to you regarding the vessels and the instruments and what follows their course. ٣ Unity of the knowledge of the simple: it is the knowledge of that which is upon its first created form by which it is. ٦ He. Unity of the knowledge of the Elements: it is the knowledge of that which comes to be from their aggregation and their regimen, the regimen which belongs to the Elixir. ٩ Unity of the knowledge of the red Elixir: it is the knowledge of that which tinctures silver into gold according to what it is upon. Unity of the knowledge of the white Elixir: it is the knowledge of that which tinctures copper or lead into silver according to what it is upon. ١٢ And since we have come to the definitions of the knowledge of these things by way of instruction, let us mention their own definitions so that the book may be complete. So I say: the definition of religion is the acts commanded to be performed for rectitude in what is after death. ١٥ And the definition of this world is all that is in the world of becoming from harmful and beneficial accidents, in whatever manner that may be in it. ١٨ And the definition of the Law is the norms intended by them for the governance of the generality in a manner in which they are rectified with a rectification beneficial in the immediate and the ultimate of their affair.\n\n\n## p. 109 (leaf n114)\n\nAnd the definition of the Intellect is that it is the simple substance receptive of the forms of things possessing forms and meanings according to their realities, like the reception of the mirror of what it receives of forms and shapes possessing colors and tinctures. And the definition of letters is that they are the shapes signifying by convention the articulated sounds, an articulation which by its ordering signifies the meanings by agreement upon them. And the definition of meanings is that they are the forms intended by letters for indication of them. And the definition of Nature is that it is a cause of the existent things proceeding from it among generated things, the corruptible ones. And the definition of the spirit is the subtle thing proceeding in the course of the active form. And the definition of light is that it is the substance which bestows upon all things a radiant manifestation by mixture according to the reception of those things according to their differences in reception. And the definition of darkness is the absence of light from the material things of it or of its effect; and those material things of its effect are what are called darksome, and the receptive of its effect are what are called luminous. And the definition of heat is the ebullition of the hyle, which is its motion in all directions. And the definition of cold is the motion of the hyle from its circumference to its center. And the definition of moisture is the matter of heat in its motion and its vivifying nutriment for it.\n\n\n## p. 110 (leaf n115)\n\n<literal English translation>\n\n\n## p. 111 (leaf n116)\n\nDefinition of that which is sought from the Work for its own sake: it is the thing to which the regimen is directed for the Work. Definition of that which is sought from it for the sake of something else: it is the thing by which its nearness is sought to that which is sought for the sake of something else. Definition of the quantities: they are the bodies upon which the regimen falls. Definition of the regimen: it is the operations intended by them for the attainment of that which is sought for its own sake from the Work. Definition of the Stone: it is the substance from which wealth is sought, independent of any other, from one aspect, noble, not customary, when the regimen is performed upon it in its entirety. Definition of the internal: it is that which is subjected to regimen from the very first by a regimen intended toward an end that is in the Work potentially. Definition of the external: it is that which subjects the Elements separately at the very first by a regimen not intended toward an end that is in the Work, together with knowledge of what comes to be from it before its coming-to-be. Definition of the red tincture: it is that which is immersed from it in the fusible bodies, whether red or yellow or musk-like between yellowness and redness; know that. Definition of the white tincture: it is that which overflows in the fusible bodies and it is white; it falls, or dust-coloured, or dull red; know that. Definition of the simple ghaybat: it is that in which there is no regimen among the regimens of the Work. Definition of the compound: it is that into which the regimen has entered together with another.\n\n\n## p. 112 (leaf n117)\n\nThe definition of the element is what + belongs to it from the compounds that are regulated as to the temperament according to what has reached in the regimen like its station. ٣ The definition of the complete Elixir is that it is the tinger of the fusible substance intended by its tincturing with a fixed tincture upon the trial by its transmutations from its species to a species that is nobler than it. ٦ The definition of the complete red Elixir ٨٤ is that it is what tinctures silver into pure gold, enduring upon what gold endures, distinguished by all its properties. ٩ The definition of the complete white Elixir is that it is the tinger of copper into white silver, uniting all the properties of silver in their entirety, rectifying all the bodies other than copper, whitening the gold receptive to it from its species to the species of silver except in its endurance upon the fire and its noble properties, for it does not expel anything from them. ١٢ And since the discourse has reached this place and we have finished all the definitions of the sciences and the objects of knowledge mentioned in these books, and we had placed in them books on the soul and motion and the moved and the body and sense and the sensed and the agent and the patient, it is necessary that we define these so that the book be complete. As for what is besides these, we have already mentioned ١٥ in each book of them what indicates its definition if it is in need of a definition, or what is other than its meaning if it is in need of an explanation of its state and the disclosure thereof, so that has rendered unnecessary its mention in this book, since we only mention in it the definitions of things.\n\n\n## p. 113 (leaf n118)\n\nThe perplexing problem whose limits have not been known according to their realities. And if the matter is thus, then let there be said, regarding what remains for us of the limits of what we have mentioned of the Soul and what follows it: I say that the limit of the Soul is that it is a perfection of the body which is an instrument for it in the action ٣ proceeding from it. And this limit is for it from the aspect of composition. We have mentioned it only because it is a paraphrase of what Aristotle mentioned of it when he says: the Soul is a perfection of a natural body, instrumental, possessing life in potentiality. We have already made clear what is in this limit of corruption, ugliness, and deficiency ٦ of the balanced rank ٨٥ in our refutation of him in his book On the Soul. But we set down the books for every lover of these sciences according to their ranks so that each may take according to the measure of his intellect and the extent of his understanding. For this reason we have mentioned this limit regarding the Soul. As for the limit for it according to our view, it is a divine substance that grants to the bodies which it has not clothed a lowering by its association ٩ with them. So consider, O my brother, how great is the difference between the two limits in indication concerning the substance of the Soul. As for the limit of Nature, it is, from the aspect of action, a principle of motion and of rest from motion ١٢, and as for from the aspect of the Natures, it is a divine substance connected to the bodies, lowered by its connection to them to the utmost lowering. As for motion, its limit is the regimen of the hyle, either in place or in quality ١٥, and the moved is that which is altered in one of these two, from its place and its quality. The limit of sense is that it is the impression of the forms of bodies in the Soul by way of\n\n\n## p. 114 (leaf n119)\n\nThe instruments prepared for receiving those forms and conveying them to the soul by the suitability of each one of those instruments for what it receives of its form. And the sensible is the forms affecting in the instruments of sense their images and likenesses.\n٣ The agent is one in that it is the effector of the effects similar to it not in all and dissimilar to it in all. The patient is one in that it is the receiver in its essence of the effects and the forms.\n٦ Know that we have used in all that we have written in this book the term limit in a broad sense, because what we have mentioned in it proceeds in the manner of the higher substances and the essential individuals which are delineated from their properties since they have no genera nor species by which they are defined from them. But since our purpose was to encompass them and to clarify their substances and the description by property and the definition by genus and species are partners in revealing their state to the soul and attaining their substantial forms in the intellect, we applied to them one name which is the name of limit, since the description follows it and is likened to it.\n١٢ And since we have reached this place, we have fulfilled the utmost of what is in this discourse according to abridgment and concision, so let it be the end of this book and let us follow it with what is after it,\n١٥ if God the Exalted wills. And by God is our success and He is sufficient for us and the best disposer of affairs.\nThe Book of Limits is completed with praise of God and His help and His blessings upon our master Muhammad the best of His creation and his family and his companions and peace be upon him abundantly.\n\n\n## p. 115 (leaf n120)\n\nBook of the Majestic ()\n\nIn the name of God, the Merciful, the Compassionate. Praise be to God, the Eternal, the Knowing, the Kind, the Compassionate, and may God bless our lord Muhammad, the greatest master, the foremost imam, and upon his family ٣ and his companions, and grant them peace.\n\nKnow that when my master (may God be pleased with him) commanded me to compose these books, he arranged them in an arrangement in which no deviation from it is permissible, even if I knew the ٦ purposes of his arrangement of them; as for all his purposes, no. And all his purposes entirely are in two places of the Index, namely establishing them and classifying them in the order in which they were established ٩ in the Index.\n\nAnd among them is that every book of them we mention in it what is appropriate to the meaning of its name from these sciences according to the aspects whose entirety we have explained. So do not reject, O my brother, what you see of speech ١٢ concerning religion in the midst of that, speech concerning the Work whose regimen has not been completed, or speech concerning the Work after it, speech concerning religion whose principles have not been mastered, or speech concerning asceticism or other than that from the kinds of sciences and crafts which we mention in these theological books.",
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