Egyptian-Hebrew stream·Jabirian Corpus·Selections from the Book of the Outcome·Selections from the Book of the Outcome

p. 534 (leaf n539)

And we shall indicate after that also the aspects of the quantity, so we say: the thing whose weight needs to be known is never without being upon two letters or three or ٣ four or five or six or seven or eight or nine or ten, and whatever is less occurs as a thing from the ten or the nine, yet we mentioned it by way of thoroughness and caution against the blame of the fault-finders [and] that we performed that only according to fancy and custom, ٦ and we do not do that in any of the sciences but only according to what the rule of speculation, the soundness of investigation and undisturbed analogy not mixed with neglect of speculation require. So when the thing whose weight needs to be known occurs, we shall show you by a near ٩ example. By God and the truth of my master Jaʿfar, my book shall have a rank and states in a time among the near times. And we return to our purpose, for this has a place which we shall see if you investigate, and we indicate ١٢ upon that. Seek from these our books a book known [that it is] by assay; you will obtain what you desire and you will not fall short of him by whom what is in it is made great, for its matter is near. And we have not exceeded what your other reached, O reader of this our book, if your name is like a name

p. 535 (leaf n540)

Messenger of God, may God bless him and his family and grant them peace. Rejoice if you are a servant of God or have kinship with him in name, not in lineage. For if you are he and you — and by the truth of my master — are he, then understand what I have said to you if you have gathered these books ٣ (٣) Discourse on the Divergence of Names It is necessary that you learn this book and examine it thoroughly, since it is ٦ a foundation corresponding to what has preceded of the discourse in it. That is because we find things differ according to the different languages. And if their divergence is found in the books, then the divergence of what we have taught you becomes necessary, and the foundation we have arranged according to the Natures by analogy with them is annulled. And in it are ٩ [matters] we shall mention when we reach the place in which their mention is appropriate. As for this which we have set forth, the first of that is that we find the Seven Stones which are the canon of the Work, expressed in the Arabic language as gold, silver, copper, ١٢ iron, quicksilver and lead. And we find them expressed in the Greek tongue in a manner that entails the deficiency of the first or the deficiency of part of it and its divergence from part in letters.

p. 536 (leaf n541)

and individuals, not in species and genera, so know it. That is because I found them expressed by saying of gold + rasas, of silver asbi, of copper + harkiya, of iron ٣ sidariya, of lead qasdaru, of mercury + barsari, of tin + ru. Between these and the Arabic there is no small distance, whether on account of the length of their speech and the abundance of their letters, or because of the difference in the positions of the letters between the Arabs’ pronunciation with sin ٦ and the Rumi’s with it, and other causes resembling what we have mentioned. I also found these stones in the Alexandrian tongue to differ from the two, namely the Arabic and the Rumi, and that increased the casting of doubt into the souls of beginners and learners. ٩ That is because I found them calling gold qarba, silver kuma, copper juma, iron malika, lead silma, mercury khabta, and tin qadra. I also found these sometimes agreeing with a thing of that in ١٢ the particular, not in the general. I also found the Persian to differ from all three, for I found them calling gold zar, silver sim, copper ru, iron ahan, lead arziz kulhi, mercury [١١٠] jiba, and tin ١٥ arziz + lil. Indeed I toiled in the extraction of al-Hiri with a toil that was not easy, because I did not >or< find anyone who would say that he had heard someone reading it, let alone that I should see someone reading ١٨ it, until I saw a man who had four hundred years and sixty-three years, so I was

p. 537 (leaf n542)

I mean by it and teach me al-Jiri and teach me many sciences the like of which I have not seen after him anyone who mentions them or who is skilled in any of them; I have deposited them in my books in the places that are suitable for me to mention them in, and that is when you hear us say “the Great Shaykh said” then he ٣ is this Shaykh. And when you read our book known as al-Tasrif then at that time you will know the excellence of this Shaykh and your own excellence, O reader, and God knows best that you are he. So seek — may God preserve you — this book and study it thoroughly. For by God and the truth of my master, ٦ if you put into practice all that I have enjoined upon you in the chapter of the injunction and no doubt opposes you concerning God, exalted is His name, nor niggardliness toward yourself and your family, you will surely be he and you will surely see wonders and that by which we are gladdened after five tasfiqat that suffice you, the most beautiful of them being months ٩ without increase or decrease in them, and praise God for the evil of your state before that. And now let us return to our purpose with which we were occupied and I say: I also found al-Jiri more difficult in character than all the other languages that preceded, and that is because I found ١٢ gold in their language, according to what the Shaykh taught me, called Uhamsu, and silver Hilakhadu, and copper Nusaqdir, and iron Balhukat, and lead Samlakhu, and quicksilver Hawazastaq, and lead oxide Khashadhaʿza. Would that ١٥ I knew how the world arrives from the books of the philosophers in the science of the Balances to clarification

p. 538 (leaf n543)

This divergence together with the encryption of what agreed upon in his symbol, let alone the teaching, since compassion falls only upon the learners; but God, may His glory be exalted, loved to place in that + He promised me, God willing. And we desire that:

٣Know — may God preserve you — that reaching that is difficult and in it is hardship upon its follower, far off, unless he be of the people of resolve and holding fast to what God promised him, may His name be exalted, upon patience. So if he presents that in himself and senses in it what we have said, that is

٦a proof of his rectitude, God willing. As for knowledge of that and reaching its essence, it is that one tests the medicines and drugs in Arabic, then in Persian, and tongue after tongue of what we have mentioned, and do not extend to other than it; you have in that a sufficiency. Whichever of them is sound,

٩adhere to it in all your regimens.
I heard one of the philosophers of our time say concerning that aspect

١٢that one should work in every operation in his tongue. But the statement is not as this man supposed, since the truth is not in two differing aspects, and the species were not corresponding to the genus. So know that, God willing. And we shall mention that so that nothing whatever is lacking to you in it.

١٥It is necessary that you rely upon the compound medicine, then look into its kinds from which it is compounded, and know their weights as we have informed you at first; then look into it. If it is thus, it is beneficial or harmful or sound or [?], and there are no other things than these.
I heard one of the skilled philosophers [١١١] among the people of our time that ١٨

p. 539 (leaf n544)

He says: The Elixir is of the kind of Sulphur and Quicksilver and Silver and Lead and Arsenic and Sal-ammoniac and Realgar, for it unites them through the equilibrium of their Balances. ٣ We were in a crowded assembly, so I said to him: Yes, in particular and most particularly, if by this statement you intended to teach an Elixir by what you mentioned of these medicines and that it is noble and excellent, then you have spoken truly. I have already mentioned it in my book translated with the First Translation. But if you intended the Balances, then this is an error, because our saying "Elixir" does not outwardly unite our saying Sulphur and Quicksilver and Silver and Lead and Arsenic and Sal-ammoniac and Realgar. So he asked for the proof, and I said to him: Has it not been established among us plainly from these medicines whose mention has preceded that an excellent Elixir may be from them? ٩ He said: Yes. So I said: And if one medicine is lacking from them, will the Elixir compounded from them be sound? He said: No. So I said: And if two and three are lacking? He said: It will be worse. So I said: Will there be a medicine that tinctures a complete tincture, compounded of Quicksilver and Silver, or Lead and Quicksilver, or three medicines, or four medicines, or one medicine? So he said: Yes. So I said to him: What then is that called? He said: An Elixir. ١٥ So I said to him: What you claimed has been nullified and the matter has become clear. So he apologized for the speech in my presence, and I said: This is greater than the first. Do you see, if you had not spoken and had remained upon what you mentioned being true, how you would have been in possession of what is correct? So Yahya for many years would study and learn. But the Balance of that, or ١٨

p. 540 (leaf n545)

heal him or make him ill, and know the Nature of that which you wish to liken it to and make it like it, and compound your medicine upon that until the weights come out equal; so know that.

٣By my master’s truth, if these words which I have mentioned in this chapter, if you were to give in charity all that you possess in exchange for them, or barter all your possessions for them, or if you were to be abased in order to reach you, you would have taken a price that ought not to be and a kingdom that does not perish. And it is as though every heaven were in slumber while you have wealth that the earth with its extremities does not contain, yet you are in heedlessness, slumbering, and in you despite that is hope and fear. And that is a proof, as my master—upon whom be the blessings of God—said. And act according to what I say here: be bold in your affairs and do not shrink from > <.....> and let not the obstacle dismay you at the time of the arrival of this our letter to you, for it is a doubt from Satan and a testing from the Merciful. By my master’s truth, if you do not act and advance the sincere intention and assist your brother who aids you in this matter with your family and your soul and your property, neither you nor he will attain anything of what you intend.

١٢So fear God—may His majesty be glorified—for the matter, by God, is nearer to being seen and the ears of + the common folk.
٩ ٦

١٥So when you have consoled yourself for this your brother—and that is inevitable unless you do what is in the end of the Book of the Critique at the bequest—you will attain what you desire and it will not be hidden from you.

p. 541 (leaf n546)

As for what is in the testament of the prayers that we have mentioned and the invocations, God—exalted [١١١] is His name—is too noble to reject you. So understand what I say and wake up, O sleeper. ٣ It is as though, when you read this book of mine, you recognize some of what I have already said and you say, “This is me,” and you are he. So when you have recognized that, then beware of regret, and seek what you lack of the testament with earnestness, manliness, and boldness; and do not grieve over wealth, soul, or family, for it is in the preservation of God—blessed is His name—and His protection. ٦ Even if I were to exert myself in a single span of time, it would not be possible for me to urge you more than this toward seeking your rectitude in your worldly life and your afterlife. So seek, for you will arrive at what you love after you know, if God the Exalted wills.

p. 542 (leaf n547)

Know that discourse on the ancient and the originated — may God grant thee power — is among the most difficult of matters in the eyes of the great philosophers and their ancients; and were I to say that most of them died of grief over it, I should be speaking truly. As for this science and its masters, they are the most extreme of men in veneration, preservation and guarding it from any unworthy of it; and although it is easy for them and simple in their sight — since they are beholders of the matter, pouring forth with it, needing therein no employment of thought upon proof nor use of word and likeness — nevertheless, even though they are thus, none learns it from them save him who is near their station. That is because not every matter receives every form, but every matter and every form stand upon inequality; some of them require an intermediary and some require no intermediary. So when the matter

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