“I fear nothing,” returned the hermit. “If you be able to present me to the prince, I will at once go before him with confidence.” Galip accordingly presented him, and the old man informed Kalid that he could enable him to accomplish the Hermetic work, that he was acquainted with an adept hermit of the solitudes of Jerusalem, who, by illumination from the Deity, had received supernatural wisdom, and by his own admission was in possession of the precious gift. The quantity of gold and silver which he brought each year to Jerusalem was a conclusive proof of the fact. The Soldan represented the danger of false promises to the venerable man, and warned him how many deceptive and boasting adventurers had already met their death. The hermit, however, persisted in his confident assertions, and Kalid, hearing the description of Morien, commanded Galip, his slave, to accompany the old man with a sufficient escort to Jerusalem, where they eventually arrived after many labours, and were rejoiced by the discovery of Morien, who beneath his hair-cloth shirt is declared to have preserved a perpetually youthful frame. Galip recognised him at once, saluted him on the part of his master, and persuaded him to return to the prince, who received him with unbounded satisfaction, and would have engaged him in a worldly situation at his court. Morien, however, was intent only on the conversion of Kalid; he made known to him the mysteries of Christianity, but in spite of his wisdom was unable to effect the desired end. He appears, notwithstanding, to have discovered to him the secret of the transcendent science, and the conversation of Morien and Kalid has been written in Arabic, and translated into Latin and French. The subsequent history of Morien is not recorded. In the collections of Hermetic philosophy there are some small tracts attributed to Kalid, and also to Galip, who appears to have participated in the secret. Morien himself is cited as the author of three works, said to have been translated from the Arabic, but their authenticity is, of course, very doubtful. The first is entitled _Liber de Distinctione Mecurii Aquarum_, of which a manuscript copy existed in the library of Robert Boyle. The second is the _Liber de Compositione Alchemiæ_, printed in the first volume of the _Bibliotheca Chemica Curiosa_. Finally, several editions have appeared of a treatise entitled _De Re Metallica, metallorum Transmutatione, et occulta summaque antiquorum medicina libellus_. It was first printed at Paris in the year 1559. Bacon and Arnold, who appeared one at the beginning, and the other at the end of the thirteenth century, have cited Morien as an authority among the Hermetic philosophers, and Robertus Castrensis assures us that he translated Morien’s book from the Arabic language in the year 1182.