Morien
It is commonly supposed that Morien, or Morienus as he is sometimes styled, was born at Rome in the twelfth century, and it is also reported that, like Raymond Lully and several other early chymists, he combined evangelical ardour with his scientific tastes. While still a mere boy, and resident in his native city, Morien became acquainted with the writings of Adfar, the Arabian philosopher, and gradually the youth's acquaintance with these developed into tense admiration, the result being that he became filled with the desire to make the personal acquaintance of the author in question. Accordingly he bade adieu to Rome and set out for Alexandria, this being the home of Adfar; and, on reaching his destination, he had not to wait long ere gaining his desired end. The learned Arabian Morien accorded him a hearty welcome, and a little while afterwards the two were living together on very friendly terms, the elder man daily imparting knowledge to the younger, who showed himself a remarkably apt pupil. For some years this state of affairs continued, but at length Adfar died, and thereupon Morien left Alexandria and went to Palestine, found a retreat in the vicinity of Jerusalem, and began to lead a hermit's life there.
Meanwhile the erudition of the deceased Arabian acquired a wide celebrity, and some of his manuscripts chanced to fall into the hands of Kalid, Soldan of Egypt. He was a person of active and enquiring mind, and observing that, on the cover of the manuscripts, it was stated that the secret of the philosopher's stone was written within, he naturally grew doubly inquisitive. He found, however, that he himself could not elucidate the precious documents; and therefore he summoned illuminati from far and near to his court at Cairo, and offered a large reward to the man who should discover the mystery at issue. An endless number of people presented themselves in consequence, but the majority of them were mere charlatans, and thus the Soldan was duped mercilessly.
Betimes news of these doings reached the ears of Morien. It incensed him to think that his old preceptor's wisdom and writings were being made a laughing-stock, so he decided that he must go to Cairo himself, and not only see justice done to Adfar's memory, but also seize what might prove a favourable opportunity of converting Kalid to Christianity. The Soldan was inclined to be cynical when the hermit arrived, nor would he listen to the latter's attacks on the Mahommedan faith; yet he saw fit to grant Morien a house wherein to conduct researches, and here the alchemist worked for a long time, ultimately perfecting the elixir. He did not, withal, make any attempt to gain the proferred reward; and instead he took his leave without the Soldan's cognizance, simply leaving the precious fluid in a vase on which he inscribed the suggestive words: He who possess all has no need of others." 66 But Kalid was at a loss to know how to proceed further, and for a long time he made great efforts to find Morien and bring him again to his court. Years went by, and all search for the vanished alchemist proved vain; but once, when the Soldan was hunting in the neighbourhood of Jerusalem, one of his servants chanced to hear of a hermit who was wont to create gold. Convinced that this must be none other than Morien, Kalid straightway sought him out; so once more the two met, and again the alchemist made strenuous efforts to win the other from Mahommedanism. Many discussions took place between the pair, both speaking on behalf of their respective religions, yet Kalid showed no inclination to desert the faith of his fathers. And therefore Morien relinquished the quest in despair, but it is said that, on parting with the Soldan, he duly instructed him in the mysteries of the transcendent science.
Nothing is known about Morien's subsequent history, and the likelihood is that the rest of his days were spent quietly at his hermitage. He is credited with sundry alchemistic writings, said to have been translated from Arabic, but it need hardly be said that the ascription rests on the slenderest evidence. One of these works is entitled Liber de Distinctione Mercurii Aquarum, and it is interesting to recall that a manuscript copy thereof belonged to Robert Boyle, one of the founders of the Royal Society; while another is entitled Liber de Compositione Alchemiæ, and this is printed in the first volume of Bibliotheca Chemica Curiosa. Yet better known than either of these, and more likely to be really from Morien's pen, is a third treatise styled De Re Metallica, Metallorum Transumtatione, et occulta summague Antiquorum Medicine Libellus, which was repeatedly published, the first edition appearing at Paris in 1559.
Morrell, Theobald: (See Spiritualism.) Morse, J. J.: A well-known English trance or inspirational medium who began to practice about 1870. Early in his career the phenomenon of "elongation" was witnessed in connection with him, but these physical manifestations soon ceased, and he developed trance-speaking faculties of a high order, and delivered numerous eloquent discourses to spiritualists throughout the country.
Morzine, Devils of: (See Switzerland.) Moses, Rev. William Stainton: One of the best known mediums connected with modern spiritualism, and probably, after Home, one of the most successful. He was born in 1839, at Donington, in Lincolnshire, the son of a schoolmaster, and was educated at Bedford Grammar School and Exeter College, Oxford. He made good progress at the University, but before his final examination his health broke down, and he was forced to go abroad. On his return he graduated Master of Arts, and in 1863 was ordained. From that time until 1870 he was a curate, first in the Isle of Man and afterwards in Dorsetshire. Again his health gave way, and he was obliged to abandon parish work, and seek a change of occupation. In 1870 he became tutor to the son of Dr. and Mrs. Stanhope Speer, with whom he resided, and who were henceforth among his staunchest supporters. A year or two later he was appointed English master in University College School, but increasing ill-health compelled him to retire in 1899. Towards the close of his life Mr. Moses suffered greatly from depression and kindred nervous disorders. His life as a clergyman and as a schoolmaster was beyond reproach, and his duties were discharged in a way that won respect alike for his intelligence and efficiency.
His attention was first directed to spiritualism by the reading of R. Dale Owen's book on The Debatable Land, in 1872. He attended numerous séances, held by such mediums as Home, and soon afterwards he himself developed powerful mediumistic tendencies, and gave séances to the Speers and a few select friends. The best accounts of his sittings are those written by Dr. and Mrs. Speers who kept separate records of the performances, and there are occasional accounts by others who were admitted to the circle. The phenomena were at first confined to raps and levitations of furniture, but gradually the manifestations became more varied and more pronounced. Toilet articles in Mr. Moses' room moved about of themselves and formed a cross on his bed, "apports of perfume, pincushions, pearls, and other articles were brought by the spirits, and the medium himself would float about the room. Towards the end of the year "spirit lights" began to make their appearance, and seem to have created a profound impression on the sitters, though to judge from the descriptions they give, it would seem that Mr. Podmore's explanation of "bottles of phosphorus" is not far from the truth.
Musical instruments also were heard playing in the air, besides raps, thuds, and other noises. 66 " Perhaps his most important manifestations, however, were the automatic writings published under the title of Spirit Teachings. These purported to come from several spirits, "Imperator," Rector," and others, and were mostly of a theological caste. Though of a high ethical tendency, they evinced a departure from Christianity, and suggested the religion of spiritualism as the only rational human creed. Unlike many automatic writings Mr.
Moses' productions were not written in extravagantly high-flown language, nor were they altogether meaningless. But it must be remembered that he was a man of education and not likely to fall into such errors.
Other work done by him in connection with Spiritualism Muscle-Reading was his assistance in the founding of the British National Association of Spiritualism, and to serve on the Councils of the Psychological Society, and the Society for Psychical Research. He severed his connection with the latter body, however, because of the position they took up with regard to certain professional mediums. He was also president of the London Spiritual Alliance from 1884 onwards.
Among his most popular works, besides Spirit Teachings, were Psychography, Spirit Identity, and The Higher Aspects of Spiritualism.
Why did Stainton Moses become a medium? There are few questions more puzzling than this to the student of spiritual psychology. That professional mediums, and those private mediums who have anything to gain by their performances, should carry on deception from year to year, is comprehensible. But that a clergyman, who had hitherto led an uneventful and exemplary life, should deliberately and systematically practise a series of puerile tricks for the purpose of mystifying his friends, is certainly not so. are forced to admit, then, either that his observers were victims to hallucination and self-deception, or that the phenomena he produced were genuine manifestations from the spirit-world.
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