AN ALCHEMICAL EPISTLE

OF MRZ USAYN `AL NR,

BAH'-ALLH

(1817-1892)

EXPOSITORY OF AN UTTERANCE ASCRIBED TO MARY THE JEWESS

(fl. 1st. Cent. BCE/CE).

Mary [Maria, Miriam] the Jewess or Prophetess , (fl. 3rd. Cent. CE?)

In the Background a diagram of the Conjunctio or the Union

of the "Upper" and the "Lower".

Last revised 25/12/05

Stephen N. Lambden

Mary the Jewess or Copt [Egyptian] (3rd cent. CE?) has for long
been regarded as the key founding mother figure of Hellenistic or
ancient Egyptian alchemy. Her wise utterances and practical
alchemical equipment have for many centuries been referred to in
both ancient Hellenistic sources and later Islamic alchemical tracts.
Aspects of her alchemical legacy has also been studied by a few
western academics and other esoterically minded mystagogues. For
a late European text ascribed to her as "Mary the prophetess",
following the supposition of the Greek alchemist Zosimus of
Panopolis (fl. early 4th cent. CE., who also considered her an elder
"sister of Moses"! cf. the Jewess) refer ,

http://www.levity.com/alchemy/maryprof.html
"Mary said, O Aros, by God, if thy senses or understanding were not solid,
you should not hear these words from me, untill the Lord should fill my Heart
with the grace of his divine Will. Nevertheless take the Allum of Spain, the
white gumm and the red gumm, which is the Kibric of the Philosophers, and
their Sol and the greater Tincture, and marry Gumm with Gumm togeather
with a true Matrimony. Mary said, make them like a running Water, and vitrify
this water which has been laboured or wrought upon for one day, out of the
two Lubechs, upon the fixed body, and liquefy them by the secret of Nature
in the Vessel of Philosophy. Did you understand us?
Yes Lady.

Note in the above the words referring to the "white gum" and "red gum"
and their relationship with "sulphur" and the "Sun" and compare the Tablet of
Bah'-Allh at III:2 :

"[2] The foundation (al) of the [alchemical] work (`amal) of Mary concerns
the white gum (al-samghat al-baya) and the red gum' (samghat al-amr')."

The concrete, practical legacy of this Mary (known to the general public
and all culinary experts) is seen in the name of the (French) Bain-Marie
(Latin balneum Mariae = bath of Maria, `Mary's Bath'), loosely, a kind of
water-bath or `double boiler' which is rooted in her practical formulations for
alchemical equipment. She is also credited as the inventor of various other
technical alchemical devices including the hot ash box (for steady heat) and
the dung box (for prolonged heat).

The writings of Mary the Jewess, prophetess or alleged sister of Moses

are cited with the respect by Zosimus of Panopolis (Akhmim, in Upper Egypt;
see, for example)
http://www.cartage.org.lb/en/themes/Sciences/Chemistry/Aboutchemistry/Isla
mictimes/Alchemyamong/Zosimus.htm

and various other early compilers of alchemical texts. Through the

Hellenistic in alchemical tradition Mary the Jewess/ Prophetess became an
authority figure in Islamic alchemy.

The fifth and sixth chapters of Raphael Patai's recent, weighty volume
The Jewish Alchemists, A History and Source Book (Princeton Univ. Press,
1984) are entitled `Maria the Jewess' (Ch.5 = pp.60-80) and `Zosimus on
Maria the Jewess' (Ch.6 = pp. 81-91). The former chapter commences,

Chapter Five

MARIA THE JEWESS

"THE FIRST nonfictitious alchemists of the Western world lived, as far as can
be ascertained, in Hellenistic Egypt. And the earliest among them was Maria
Hebraea, Maria the Hebrew, or Maria the Jewess, for whom our chief source is
Zosimus the Panopolitan. Zosimus is the first Greek alchemical author whose
actual writings have survived. He lived in Hellenistic Egypt, about 300 C.E.,
and wrote an impressive number of works; twenty-two treatises of his were
published in the Greek original and in French translation by Marcellin
Berthelot. He also wrote, together with his sister Eusebeia, a chemical
encyclopedia in twenty-eight books, of which only fragments survived, also
published by Berthelot. Nothing is known of Zosimus's life, but it is generally
assumed that he was originally from Panopolis in Thebais, and lived in
Alexandria.

For the most part, Zosimus's writings consist of extensive quotations

from older alchemical authorities. The ones whom he quotes most frequently
are (Pseudo-) Democritus, to whom he refers as "the philosopher," and Maria
the Jewess, whom he calls in most cases simply Maria, although occasionally
he styles her "the divine Maria." [Fn.2 = Berthelot, Grecs. 3:172-73, 236)

Despite the frequent references Zosimus makes to Maria, his writings

contain practically no clue as to when and where she lived. In his tract on
"The Divine Water," however, Zosimus says: "The operation of burning [is]
one which all the ancients extolled. Maria, the first, says, 'The copper burnt
with sulphur."' [fn.3 = ibid., 180) Elsewhere Zosimus refers to a treatise, On
Furnaces and Apparatuses (Peri kaminon kai organon), which seems to have
been written by Maria, as a writing of "the ancients." He does this while
refusing to comply with the request of his sister Theosebeia, who asked him
for information on the subject: he concedes that he is unable to treat it more
authoritatively than was done in that ancient treatise. From these references
to Maria as the first of the ancient authors one can conclude that she must
have lived at least two generations before Zosimus himself. We can thus
tentatively assign her to the early third century C.E. at the latest."

ADD FURTHER DETAILS AND SOURCES ETC..

THE ALCHEMICAL EPISTLE OF BAH'-ALLH

EXPOSITORY OF AN UTTERANCE OF MARY THE JEWESS

Translated Stephen Lambden from the text in Ishrq

Khavar

(ed.) M'idih-yi smn vol.4:26-45 and corrected in the

light of INBMC vol. 66:187-205.

(Trans. being revised and completed 2006)

[I]

[1] The missive (kitb) was received at the Court of Oneness and its
contents perused. [2] Unto God be praise that you were illumined, in this
Merciful Dawn (fajr-i ramn), with the splendors of the lights of the Sun of
Gnosis. [3] Yet, from the True One, exalted be His Characteristics, you did
request to be everlastingly adorned with the Ethiopian ornament [robe]
(arz-i abash) and be related to that sanctified shade (nush?) since it is
the Divine Cause (amr-i ilh) that is [likewise] related thereto.

[4] The Might of the Everlasting One (amadn) is superlatively great!

Nay rather, He is above everything great and supremely great. [5] Greater is
He than every [messianic] Q'im ("Ariser") and Qayym ("Deity Self-
Subsisting"). [6] Naught can one vision in Him save the mystery of Divinity
(al-uluhiyya) and the absolute expression of Oneness (al-aadiyya).

[7] We beseech God that he cause worldly eyes (?) to be opened in

order that they might come to understand and bear witness that there is no
God except Him. [8] Eternally was He, in the Oneness of His Essence,
sanctified above even His Own Being. [9] Everlastingly is He, in the Self-
Subsistence of His Own Self, sanctified above the mention of aught besides
Himself for He is the One Absolutely Pure by virtue of His Transcendent
Existent Being [10] Exalted is the depiction of the mere possibilities of the
Singularity of His Essence above the characterization of the created things.
[11] Sanctified is He by virtue of His Personal Identity ("I-ness" bi-aniyya)
from the befitting mention of the inhabitants of the earth and the heavens.
And this relative to both the Cause and the creation, (amr wa'l-khalq) and to
everything bounded by both Origins and Terminations.

[12] He, verily, is King of Names and Attributes and the Establisher of
the benefits and whatsoever may be intimated in symbolic fashion (al-
ishrt). [13] Blessings and peace be upon He Who establishes Himself upon
a Throne, One Powerful, Most Magnificent. [14] Through Him were the
Splendors of Glory cleft asunder for He is One Transcendent above signs and
likenesses [similitudes] (al-ishra wa'l-amthl); [15] [He is indeed] the
Cupbearer of the Pure Water which wonderfully flows forth, [16] the One
withdrawn from the people of error, [17] One lowly (?) both in the beginning
and at the end [return] and One exalted above such as have turned unto
Him, who have broken the shackles of their idle fancies (?) and who reside
within the tabernacle [pavilion] of Grandeur [18] (.. text unclear ???)

[II]

[1] As for that which thou hast asked about the discourse [statement]
(qawl) of Mary [the Jewess]. [2] The foundation (al) of the [alchemical] work
(`amal) of Mary concerns the "white gum" (al-samghat al-baya) and the "red
gum" (samghat al-amr'). [3] The red gum [ is what] emerges from the
white gum. And he who attains unto it hath attainted the Furthermost
Extremity (al-ghyat al-qusw). [4] It is the Oil of the [Alchemical] Sages
(duhn al-ukama') and their sulphur (kibr) and also the reddish egg' (al-
bayat al-shaqr'). [5] This is the meaning of Our saying:

 If it were not for the moon (al-qamar) there
would be no sun (al-shams) and if it were not for
the silver (al- fidda) there would be no gold (al-
dhahab)."

[6] By the "silver" We intended the "white Earth" (al-ar al-bay').

And it is [thus also] the "white gum" (al-samghat al-al-bay'). [7] We caused
the "Gold" to emerge from it and We named it the "red gum" (al-samghat al-
amr'). [8] It [gold] has innumerable names which none none has
comprehended save such as are in possession of the knowledge of the
[Archetypal] Book (`ilm al-kitb). [9] And with thy Lord is the knowledge of all
things. [10] In His grasp are the keys (mafti) of the Treasuries of [existing
things]. [11] He is Bountiful unto whomsoever He wills and holds back from
whomsoever He wills. He, verily, is the Mighty, the Munificent.

[III]

[1] And as regards that which she hath stated:

"Take from the branch [subsidiary aspect] (far``)
of the [philosophers' [Stone'l (al-ajar) and not
from the root [basis] of the Stone" (al al ajar)"
[certainly] not from the Stone [and so on].

[2] Know thou that the [fundamental] basis of the attaining of this
noble [alchemical] endeavor [art] is the true knowledge [gnosis] (ma`rifat ) of
the illustrious [philosophers'] `Stone' (ajar-i mukarram). [3] The taking of
the "branch" (far`) of the [philosopher's] "Stone" (ajar) is dependent on the
real knowledge of the root of the Stone' (al-i ajar). [4] Every soul who truly
knows the root [of the philosopher's Stone] on the basis of the
aforementioned similitudes (amthl) relating to the [alchemical] work [task]
(al-`amal), will attain wealth and self-sufficiency because such a person will
be able to perform mighty deeds.

[IV]

[1] All the Sages (hukam') have concealed the root [foundation] of the
Stone (al-i hajar) with the utmost secrecy. [2] That which they did set forth
of the [alchemical] operations, whether relating to the knowledge of its initial,
final or middle stages, they never expounded in a systematic manner. [3]
That which they [the Sages] expounded about the external (barrniyyih)
[alchemical] operations was with a view to diverting attention from the basis
[`root'] of the internal (javvniyyih) [alchemical] work. [4] Inasmuch as they
found similitudes between the internal (javvniyyih) [alchemical] operations
and those external (barrniyyih) they expounded them. [5] Wherefore is the
[alchemical] exposition of matters external (barrniyyih) an expression of the
ciphers, signs, allusions, metaphors and similitudes of the [alchemical
initiates] sages (hukam').
 [5] They, for example, made mention of "gold" (dhahab ). [6] Gold
[normally] signifies the kind of gold which exists in a particular [earthly] mine
(ma`dan-i makh). [7] But since there is analogy and likeness in terms of
color and nature between internal gold (dhahab-i javvniyya) and external
gold (dhahab-i barrniyya) they simply spoke about "gold". [8] Inasmuch as
the people never discovered the real intention [of the sages] they wasted
years of their lives occupied with their own idle fancies. [9] In regret they
lived and in regret they went about for they never did attain the [alchemical]
goal. [10] Their [ the sages] "gold" both is gold and it is not gold. [11] Their
moon is the moon and it is not the moon. Thus they [ the Sages] said: `Our
gold is not ordinary gold and it is likewise with silver.' [12] In spite of this
most of the servants [of God] wasted their lives in darkness about the [true
sense of the] external (barrniyya) [alchemical] operations and failed to
attain the authentic daybreak.

[V]

[1] As for that which they designated internal [gold] (javvniyyih). [2]
This should be viewed in terms of the four elements being hidden in a single
reality (sha'y wid) and which they have interpreted as being the
[philosophers'] "Stone" (hajar). [3] After differentiation (tafl) on the part of
these possessed of insight this same interior [gold] (javvniyyih) becomes
exterior [gold] (barrniyyih). [4] While the four elements (aba'`-yi arba`ih)
are concealed in the interior of their own mine [metal] (ma`dan') and are
inseparable the term internal [gold] (javvniyyih) is conferred upon it [the
gold? "Stone"]. [5] Then, after outward combination and differentiation the
name external [gold] (barrniyya) is conferred upon it [the gold? "Stone"].

[6] On this level external [gold] (barrniyyih) is the essence (`ayn) of

internal [gold] (javvniyyih) and internal [gold] (javvniyyih) the spirit (nafs)
of external [gold] (barrniyyih). [7] But some among the sages [alchemical
initiates] (ukam'), with respect to the four elements and the four elevated
and ancient natures which are concealed and treasured up in the essence of
the [philosophers'] "Stone" (nafs-i ajar), observed and made mention of
realities closely related and connected on a surface level and thus named it
external [gold] (barrniyyih). [8] In such summary fashion was that "gold"
[philosophers Stone] made mention of [by the alchemical initiates, the
sages].

[VI]

[1] The intention of pre-existence (qidam) is pre-existence in time

(qidam-i zamn) not [that pre-existence which is] essential (dhat) since
priority (masbq) in this case has a cause (`illat). [3] Exalted be He above that
which belongs to the sphere of origination (al-udth). [4] We bear witness
that the Logos-Self of the Pre-Existent [Deity](nafs al-qidam), which has been
understood by such as are nigh unto God and by the sincere ones who have
been called into being on His [God's] part. [5] He [God Himself] has ever
been sanctified above the notion of pre-existence (al-qidam) and origination
(al udth). [6] Supremely Holy is He [God] above being described or
elucidated. [7] That [reality] which He [God] hath named His "Logos-Self"
(nafsahu) relates to the [Divine] Names and Attributes (al-asm' wa'l-ift)
[which are originated]. [8] This is an expression of His [God's] Grace unto
phenomenal existence (al-akwn). [9] Exalted be the All Merciful [God in His
essence] far above that which He hath ordained for phenomenal existence
(al akwn). [10] He, verily, is the Mighty, the Munificent.

[VII]

[1] Then know O questioner, that the basis of the [alchemical] task is
the true understanding of the [philosophers'] Stone (ajar) and the
differentiation of that which is hidden within it; its purification (tathr) and
unification (tazwj). [2] The spirit of the Stone (nafs-i ajar) ought, through
the instrumentality of its own self, to effect the purification (tathr) and
differentiation (tafl) of the Stone (ajar). [3] For, if there be external
interference the [desired alchemical] blending (mizj) will prove difficult.

[VIII]

[1] So take hold of the [philosophers'] Stone and, through the Azrael of
Torment (`izr'l-i `azb [the Angel of Death], cause the "soul" (al-rh) and
"spirit" (al-nafs) to emerge from it [the "Stone"]. [2] Then strive to purify it
["the Stone"] such that it is cleansed and purified of those impurities that
inhibit the alchemical reconstitution (tadbr-i `amaliyyIih; within the "Stone").
[3] And then return again that which hath been extracted [from the "Stone"]
to the body (jasad; or substance [of the "Stone"]) so that, through the
confirmations of the Israfil of the Spirit (israfil-i r), that dead body (jasad-i
murdih) is brought to life. [4] [Then] Thou shalt observe a wondrous
creation, "So blessed be God, the best of Creators" (Q.X:Xx) for the "body"
(jasad) cannot receive a contrary "spirit" (r-i ghayr) nor likewise, the
"spirit" (rh) receive a contrary "body" (jasad). [5] This is the Truth and no
doubt is there about it. [6] Although this "soul" (r) and "spirit" (nafs )
appear to be two realities after the [alchemical] differentiation they are really
united in substance (aqqat) and essence (dht) and are but a single reality.

[IX]

To be corrected and continued....