The Islamic rise to political and military power beginning in the seventh century had important consequences for the study and practice of alchemy. With the conquest of Alexandria (642) and other centers of Greek learning, the Moslems came into possession of the bulk of Greek philosophy and science, including alchemy. Thus, the writings of the Greeks became the basis for Moslem advancements in the field, and Arabian scholars helped extend the knowledge of alchemy in the West through preserving, translating, and transmitting the Greek heritage.

Khalid (Khalid ibn Yazid) of Damascus was among the first of the Moslem scholars to take a serious interest in alchemy. Under his direction, Arabian translations of Greek and Coptic treatises were completed. He is also said to have personally studied alchemy under the tutelage of the Christian scholar Morienus – himself a pupil of Stephanos of Alexandria – and to have written alchemical poems (Holmyard 64). The Secreta Alchymiœ is a reasonably clear and comprehensive summary of topics and themes that were to become central in alchemical writing in the West, including certain of its primary processes, relations between the body and soul of metals, degrees of fire, laboratory equipment, and the preparation of both the white and the red stones.

The following selections from the Secreta Alchymiœ are taken from Kalidis Persici, Secreta Alchymiœ. Written Originally in Hebrew, and Translated thence into Arabick, and out of Arabick into Latin: Now faithfully rendred into English, By William Salmon, printed in Salmon's Medicina Practica (1692).