Papathanassiou -- Stephanus of Alexandria Pharmaceutical Notions and Cosmology in His Alchemical...

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AMBIX,Vol. 37, Part 3, November 1990

STEPHANUS OF ALEXANDRIA: PHARMACEUTICAL NOTIONS AND

COSMOLOGY IN HIS ALCHEMICAL WORK

By DR. MARIA PAPATHANASSIOU*

STEPHANUSof Alexandria is known as a commentator on Plato and Aristotle in early seventh

century Byzantium. 1 Among other non-philological works attributed to him is an alchemical

one entitled: "On the great and sacred art, on the making of gold." This work is divided into

nine "np&;Els", which are generally translated as "lectures". As it belongs to the category of

so-called rhetorical2 alchemy and especially to the commentaries3 on earlier alchemical

texts, many questions have arisen as to whether its author is really the above mentioned

Stephanus; but in this article I will not take part in that debate.'1

The only complete edition of the Greek text up to now is that ofJ. L. Ideler in 1842,5based on the transcription of the text in Cod. Monac. gr. I 12 by Dietz. This MS. is a

XV-XVIth century copy of that in the most ancient alchemical codex, namely the Cod.

Marc.gr. 299 of the XIth century at Venice. The true end of the last lecture of Stephan us is

not found in this famous MS., but in that in Cod. Paris.gr. 2327.6 A Latin paraphrase rather

than translation of the work exists in the edition of Pizimentus in 1573.7

When M. Berthelot published the texts of the Greek alchemists8 in 1888, he did not

include that of Stephanus in his edition because it had been already published by Ideler;

moreover he considered it was of minor scientific interest. Thus he gave only a brief

summary of the subjects treated in each lecture.9 Late in the 'thirties F. Sherwood Taylor

published a revised text of the first three out of the nine lectures, with English translationand commentary in Ambix.IO

According to the publication programme of the new collection "Les alchimistes grecs",

the work of Stephan us will appear in the sixth volume. 1 I But until this critical edition of the

Greek text, translated and annotated, appears, this alchemical work will only be accessible

to scholars having a good knowledge of the early mediaeval Greek language.

This article has two parts: in the first I study the relation of Stephanus's work to

pharmacy, and in the second, the cosmology pres en ted in it. 12 .

A. RELATIONSBETWEEN ALCHEMYAND PHARMACY

The adoption of pharmaceu tical methods in alchemy has already been recognized in the

past. 13 Here we will study these relations in Stephanus's text, but we will also refer to

passages from earlier alchemical texts, which have not been mentioned up to now.

The relation between alchemy and medicine-pharmacy in this work can be traced in the

following data:

I. The use of the word cp&p~


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122 MARIA P APATHANASSIOU

5. The references of some passages to the medicine and pharmacy as well as to their

methods.

The word cp&p~CXKOVappears only ten times in the Stephanus's text.

16

Three times it ischaracterized as JtVPlVOV(fiery),17 and once as A1JKOV(white).18 As it results from the

context, in the first case the adjective attributed is related to the burning effect of the

"pharmakon" and in the second case it is related to its colour or its quality to dyeing "white".

This may be related to the


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STEPHANUS OF ALEXANDRIA 123

reagent. The same figurative meaning we can attribute to the word ~o't&vll found in the

passage saying that "[the art] makes the multiplex matter of the plants to flourish by

pulverization of the aw ~ cx ' tcx (bodies)",3o because these "bodies" are substances used inalchemy.

A possible different case is that in which Stephanus refers to those people "who cook

together the ash of common plants with the like and melt together the ashes of bodies and

glasses with the like".31 It is evident that the persons doing such a work may be identified

with the alchemists, but the "plants" are clearly distinguished from the so called "bodies".

Earlier texts mention ~w~oi (soups)32 and X1JAo1Quices) of plants, and they do not seem

using the word figuratively.33 Stephanus also mentions the following plants:34 '1Pl~ (Iris,

because of the variety of colour of its flowers), KPOKO~KlAlKlCX~(saffron of Cilicia),

cXVcxyCXAAi~(anagallis), JtOV'tlOVp & (pontic rhubarb), {)&cpVll,b&cpVlVCX;UACX(leaves andwood of laurel),35 &vfro~ 'tOU KVlK01J(flower of saillower), X1JAo~'ti1~ cX~JtEAo1JQuice of

vines). As follows from the context, only the name of Iris has been used figuratively here.

The p o c hvoV ACXLOV(oil of roses) is mentioned once,36 bu tit is very doubtful if it wasreally used, as the same passage in earlier texts mentions the VL'tPEACXlOV(oil of natron)

instead of it.37

According to Stephanus, a very important role is attributed to substances giving a white

ash promising pycx ~Ey&ACX(important results)38 in healing and colorations by dyeing.

Those mentioned by him are the following:39 'tECPPCX(ash), KCX{)~ElCX(cadmia), aJto{)o~ 'twv

AE1JKlVWV~UAWV(ash of white poplar wood), 't


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124 MARIA PAPATHANASSIOU

confused with the tincture, it follows that the origin of both power and energy displayed by

ash is the material spirit with which all things are in communion. I think that this transition

from the qualities of some special materials to a material spirit giving the bodies the power

and energy required for them to be transformed into one another, is very important, becauseit points to a uniform substratum of energy underlying matter all over the ancient cosmos. In

this way, the ancient idea of the constitution of the world of the four cosmic elements (fire,

earth, air, and water) ,48 extended by the introduction of the Stoic material (or vital) spirit

underlying all and being in communion with all things,49 offers the alchemy the necessary

theoretical background for the hypothesis of transmutation of metals to gold and the

efficiency of alchemical operations.

The bodies used in the alchemical practices are subject to some elaborations. 50 One of

them is AE(wal~ (pulverization), which can be reduced to the finest condition

(~(axvwal~).51 The pulverisation ofa material body is compared to its "death", leading to

the separation of body (matter) and soul, namely the liberation of the spirit. For this reason,

the finer the matter is pulverized, the stronger is the activity displayed by the material

spirit.52 The kind of apparatus used for the pulverization is not mentioned by Stephanus,

who dislikes alchemical apparatus and is more interested in the philosophy of the subject.53

But research into the earlier alchemical texts reveals the use of mortar, pestle and

millstones. 54

As far as practices are concerned, an earlier text recommends that both pulverization

and boiling, after the addition of some liquid of plants, be made medically;55 in another

passage "Agathodaimon recommends that the pulverization be made strongly, according to

the method followed by the physicians for the collyria". 56Stephanus refers to the medical

practices only twice. First, when he speaks about ash, as we have already noted.57 This

means that the ash of various bodies was used for the preparation of drugs, as in

Dioscurides.58 Second, when he says that" [copper] is restored by tincture, whether divinely

or medically". 59

The word ~YJP(ov (xerion), called "elixir" after the arabic conquest, appears once in

Stephanus's text.60 In earlier texts it appears often61 and means a dry powder, which may be

another aspect of the "pharmakon", according to some indications.62 As an example, the

medical xeria are mentioned with the plasters, the unguents and the colours used in

painting.63 How much the alchemists imitated the physicians and the chemists becomes

clear from Democritus's exhortation: "Become [like the] sons of physicians in order to

understand the natures; at whatever time they want to prepare a medicine good for the

health (UYlElVOVcp&P!lCXKOV)they do not attempt to act upon inconsiderate impulse" .64

This is not to be considered as an exaggeration, because the alchemical practices on various

materials were considered to be something like the medical practices on the patient; this is

shown by a passage saying that "we laid hold of the genuine matter and we cured it through

additional operations" .65

Generally, alchemy is not a legitimate child of medicine or pharmacy; but it inherited

from them a great part of its practices and terminology, just as also happened with the art of

dyeing and metallurgy, especially of gold and silver. Stephanus refers once to goldsmiths,66

but he makes. allusion to them in his polemic against people needing an alchemical

apparatus for making gold, and calls them pitiful etc.67 On the contrary, Olympiodorus,

who has written on the alchemical apparatus and practices, calls the goldsmiths "friends" .68Their difference i~ due to the fact that Stephanus appreciates philosophy more, as we will see


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in the second part. The branches of various arts which contributed to the development of

alchemy have not been exhausted here. Another, disregarded till now, is cookery, if we take

into account a passage saying that "the art of cookery has become needful to us in manycases" .69

B. THE ALCHEMICAL COSMOLOGY

The influence of the Pythagorean, Platonic, Aristotelic, Stoic and Neoplatonic

philosophies on Stephanus's work has already been recognized.70 This is not surprising, if

the writer is really Stephanus of Alexandria, the known commentator on Plato and Aristotle.

Among the negative aspects attributed to his work are included his rhetorical style,

combined with an absence of original mathematical and physical ideas,71 as well as his

dislike for the alchemical apparatus and his polemic against people using it for the making of

gold.Such a valuation of the text is based upon present ideas, which differ greatly from those

in Stephanus's time. On the other hand, in spite of all defects attributed to it in the last

hundred years, this work has been much appreciated by Greek, Arab and Latin writers who

have referred to it.72 This was exactly what inspired me to study it anew, searching for its

intrinsic principles, rather than the extrinsic ones used up to now. I think I have succeeded

in tracing them in the text and classifying them by subject into three classes: two general

(philosophy and science), and one special (chemistry).

In the first class (philosophy) are included:

I. The definition of philosophy as assimilation to God, as far as this is possible to man.73

(Princi. i)2. The research method of the philosopher. (Princi. ii)

According to Stephanus, the philosopher is a theoretician and able to comprehend

natural phenomena directly. His method consists of an inquiry into all theories, (a) by

examining their nature and suitably mixing them together, (b) by intellectually analysing

their complications and innumerable compositions, (c) by ingeniously constructing one

theory, taking all these into account. In this way he knows the theoretical and diagnostic

accuracy of these theories.74

3. The lessons 75 considered as a kind of training of the soul, which guides us from

material things to immaterial ones and from complex things to simple ones.76 (Princi. iii)

In the second class (science) are included:

I. The definition of the two principles of the science, which are sensation and experience.

The former gives the understanding of the phenomenon and the latter gives the practical

wisdom.77 (Princi. iv)

2. The intellectual nature of the science.78 (Princi. v)

3. The faith in the omnipotence of wisdom, which "can see the unseen and do the

impossible".79 (Princi. vi)

In the third class (chemistry) are included:

I. The distinction between mythical and mystical (or secret) chemistry.8o The former is

confounded in a multitude of words,81 while the latter deals with the world through the

Word of creation, and its method consists in images (symbols). (Princi. vii)

2. The decipherment of the secrets of the ancient alchemists and their presentation to an

audience.82 (Princi. viii)


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3. The unity of the world.83 (Princi. ix)

4. The power, energy and regeneration of the bodies burnt to ashes, because of their

nature imitative of the world and its elements, whence they have regeneration and

communion with a vital spirit, which is again given to them by fire, with the contribution of

the all-creating air.84 (Princi. x)

5. The vital spirit as the essential factor working in the alchemical experiments rather

than the tincture itself.85 (Princi. xi)

After this outline of the general principles we can understand Stephanus's text better.

The polemic of Stephanus against goldsmiths is due to the great difference between theory

and practice, beliefs and experience: The goldsmiths practise "aurifiction", 86as they either

falsify gold, or gild metals by dyeing. Stephanus calls them uneducated, ignorant,

uninitiated etc., because "they make gold irrationally, while saying it is difficult to make

it" .87 His argument that it is the JteXvaocpocXYX(VOLCX(all-wise sagacity) rather than theJtOAtrtp0Jto EJtL't'YlOELOTY1(multiform ability) which plays the most important role,88 as

well as his references to the "art with intellectual science"89 or to the "sweetly breathing

flower of practical philosophers,,,9o show how much he believes in the theoretical hypothesis

of "aurifaction". According to him, the work of the philosopher is an art combined with

science, a practical philosophy,91 a philosophical art of making gold.92

The transition from empirical knowledge to science needs the introduction of a theory.

As alchemy deals with the transmutation of metals into gold, the theory must be both a

mathematical and physical one. Stephanus, when speaking of the necessity that a

mathematical theory be introduced for the description of the &TO~CXKCXLcX~EPi1aw ~ cx ' tcx

(indivisible bodies),93 i.e. the four cosmic elements, attempts to introduce a relation ofequivalence between them and the perfect ones ( i .e . geometrical figures). It seems that he

makes allusion to the Platonic theory exposed in Timaios,94 but he also inserts Aristotelian

ideas and notions, as cX't~L (moist vapour) and KcxJtvw6'YlcXvcx{}u~(cxaL(smoky

exhalation).95 Then he uses a theological argument: "After the reception of soul by body,

God granted perfection to the being by again giving both of them a soul and ranging them in

the same line" .96On the other hand, when comparing the man as a perfect union of body and

soul with the Whole (or Nature), which is both one and many, as seen in the art of making

gold,97 he refers to the well-known mystical relation between microcosm and macrocosm.

Why Stephanus needs all this becomes clear from the description of the passion of copper

during the alchemical experiments. Stephanus affirms that "copper, like a man, has bothsoul and spirit,,;98 but he knows that copper is not gold. What is missing from the "being"

copper, is the perfection, which can be given to it, according to the principles x and xi. A

basic principle in alchemy is that of the unity of the world, expressed by many passages of

similar content referring to the one nature, identified with the whole. The physical bodies are

said to be composed of the four cosmic elements, which are in a dynamic state having births,

destructions, changes and reversions from one to another. This is the physical principle

underlying the possibility of the transmutation of various metals to gold.

As far as the mathematical sciences are concerned, it is necessary that all the sciences of

the quadrivium be introduced. Geometry offers its immaterial figures as a static model for

the description of the structure of atoms or indivisible bodies99 in the material world.

Arithmetic, considered as mystical Pythagorean number theory, provides the correspon-

dence between qualities of numbers and qualities of things in a dynamic state; this


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is made through the exact calculation of the tn)V


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128 MARIA PAPA THANASSIOU

simply representative of the alchemy of his time. III I think his work points to the

introduction of an alchemical cosmology, embracing microcosm and macrocosm. Although

his research method [ i .e . the philosopher's method mentioned as principle ii], being based

upon known theories and pointing to a global idea of the world, does not always lead to a new

original theory, we cannot deny that Stephanus succeeds in introducing some original

explanations of alchemical phenomena, or in extending known correspondences to alchemy.

Although his text is divided into nine lectures, I do not think his aim is a simple teaching of

some alchemical notions or practices. I suppose rather that he desires to show the universal

character of alchemy, transforming it into cosmology and including it in the broad field of

science and philosophy. In this way, alchemy can share omnipotence with wisdom and gain

assimilation to God through philosophy.

NOTES

I. R. Vancourt, Les derniers commentateurs alexandrins d'Aristote; L'ecole d'Olympiodore. }.'tienne d'Alexandrie, (These),Lille, 1941. 1.G. Westerink, (I) Anonymous Prolegomena to Platonic Philosophy, Amsterdam, 1962, XXIV-XXV;

(2 ) The Creek Commentaries on Plato's Phaedo; I Olympiodorus, Amsterdam, 1976,20-23. H. Blumenthal, "John

Philoponus and Stephanus of Alexandria: Two Neoplatonic Christian Commentators on Aristotle?", in:

Studies in Neoplatonism: Ancient and Afodern, III Neoplatonism and Christian Thought, D. J. O'.Meara, 1982,54-63,

244-246.

2. C. A. Browne, Rhetorical and religious aspects of Greek alchemy, Ambix, 2 (1938),129-137. (Here 129-131).

3. H. D. Saffrey, "Presentation", in: Les Alchimistes grecs (=AG), I (texte etabli et traduit par R. Halleux), Bude,

Paris 1981, VII-XV. (Here XIII-XIV).

4. Against the opinion that Stephanus of Alexandria is the writer of this alchemical work are: H. U sener, D eStepha no Alexandrino, Bonn 1879 =Kl. Schriften III, Leipzig-Berlin 1914, 247-266, here 256. K. Krumbacher,

Ceschichte der byzantinischen Literatur, 1897, 62 I. K. H. Dannenfeldt, "Stephanus of Alexandria", Dictionary of

Scientific Biography (=DBS), XIII, 37-38. Pro this opinion are: 1\11.Berthelot, Les Origines de l'Alchimie, Paris,

1885, IOO, 200. E. O. von Lippmann, Entstehung und Ausbreitung der Alchemie, Berlin 1919, I04. L

Hammer-Jensen, "Die aelteste Alchymie", Kgl. Danske Vidensk. Selsk., I-list.-filol. Afedd. IV/2, K0benhavn 1921,

146,148. F. Sherwood Taylor (as in n.IO) 116-117. R. Vancourt (as in n.l) 30. A.J. Festugiere, La revelation

d'Hermes Trismigiste, I-IV, Paris 1944, I 239f. A. Lumpe, "Stephanos von Alexandricn und Kaiser

Herakleios", Class. and JHediaev. Dissertationes, 9 (I973), 150-159, here 158-159. O. Neugebauer, A History of

Ancien t iHa them atic alA stro nom y, I-III, Springer, Berlin, 1975, II I050, I051, n.53, 54. H. Hunger, Die

hochsprachliche profane Literatur der Byzantiner, I-II, .Muenchen, 1978, II 280. The question remains open for: 1.

G. Westerink (as in n.I), (I) XXV, (2) 22. E. Chauvon, "Etude sur Ie commentaire astronomique de

Stephanos d' Alexandrie", Afim. de licence dactylograph ii, Louvain-la-Neuve, 1979-1980, 18. P. Lemerle, Le premier

humanisme byzantin; Notes et remarques sur l'enseignement et culture a Byzance des origines au Xe siecle, Paris, 1971/Athens, 21985 (rev. Greek ed.) 335-336. H. D. Saffrey (as in n.3), XIII-XIV. G. Fowden, The Egyptian Hermes,

Cambridge D.P., 1986, 178.

5. Stephani Alexandrini, "De magna et sacra arte", in: I. 1. Ideler, Physici et medici graeci minores (= IDELER), II,

Leipzig, 1842, 199-253.

6. The missing end of the text is contained in Cod. Paris. gr. 2327, f.749~I3, as well as in Cod. Scorial. LV.I I., inJ. Bidez, F. Cumont, A. Delatte, J. Heiberg, O. Lagercrantz, F. Kenyon, J. Ruska, V. de Falco, Catalogue desMa nus crit s Alc him iques Grecs (=C1\IIAG), I-VIII, Bruxelles, 1924-32: I, 21; 11,5; V, 8, 99. O. Lagercrantz,

"Ueber das Verhaeltnis des Codex Parisinus 2327 (=A) zum Cod. Marcianus 299 (=1\11)", in: GiHAC II

(1927), 341-358, IV (1932), 399-432.

7. Democritus Abderita, De arte magna, sive de rebus naturalibus. Nec non Synesii, e t Pelagii, e t Stephani Alexandrini, e t

Mic heli s Pse lli in eundem com men tar ia. Dominicus Pizimentius ed., Padua, 1573. (Steph. p. 23-65).

8. M. Berthelot~Ch. Ruelle, Collection des Ancients Alchimistes Crecs (:;:::CAC), I (Introd.)-II (text grec)-III

(Traduction), Paris, 1888. (The Greek text will be given without reference to vol. II, while its French

translation in vol. III as Trad.)

9. M. Berthelot, Introduction a l 'i tude de la chimie des anciens et au moyen age, Paris, 1888, 288-295. E. Riess,

"Alchemie", in:Real En


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I I . See n .3 .

1 2. P ap ers p re se nte d to th e 3 1st In te rn atio na l C on gre ss fo r th e H is to ry o f P ha rm ac y, A th en s, G re ec e, A pr il

1 5-1 8, 1 98 9, a nd to th e 1 8th In te rn atio na l C on gre ss fo r th e H is to ry o f S cie nc e, H am bu rg -M un ic h, B RD ,

August 1-9, 1989, respectively.

1 3. I . H am me r-Je nse n (a s in n .4 ), 4 2-4 3: " lV Iit a nd ere n W orte n, d as c he mis ch e W iss en d es Alte rtu ms m us s m an

bei den Aerzte n suc hen . Die Aer zte , die zug leic h Pharm ako logen waren , sam melten , rein igte n, roe stet en,

pul verisie rten die lV1 inerali en, machten daraus Sal ben und Tin ktu ren "; 58, 59 , 92, 93: "Di e Alchym isten sind

a ug en sc he in lic h b ei d en A e rz te n m eh r a ls be i d en H an dw er ke rn in d ie L eh re g eg an ge n,ja m an fra gt sic h hie r

oef ters , ob der e rs te A lchym is t n icht e in gri echi sch gebil de ter A rzt w ar "; 94, 96.

14. H. G. Liddell-R. Scott, A Greek-English Lexicon (=LS), Oxford, 1968, p. 1917: qJ


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MARIA PAP ATHANASSIOU

des especesjaunes. C'est pourquoi l'on dit: "II y a deux blanchiments, l'une seche, l'autre liquide", c'est-a-dire

que dans Ie catalogue du jaune, tu trouveras des plantes et des mineraux. Tu trouveras aussi deux liqueurs:

l'une dans Ie chapitre dujaune, et l'autre dans celui du blanc. Dans Ie chapitre des liqueursjaunes, figurent les

produits obtenus avec les plantes jaunes, telles que Ie saffran, la chelidoine et autres semblables. Dans la liste

des compositions blanches, et parmi les matieres seches, sont toutes les (substances) blanches, telles que laterre de Crete (la craie), la terre de Cimole et autres analogues. I136-9: ils exposent aussi les liqueurs tirees de

seves et des sucs des plantes, des arbres, des fruits, des bois secs et humides. En composant des liqueurs avec

ces substances, ils ont constitue l'art.) See also n.46.

34. Ideler, 2002: f} JtoAAUXPW~lO


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STEPHANUS OF ALEXANDRIA

5 7. Id ele r, 2 9 17 -2 10 (. T ay lo r, 4 1.

58. Pedanii Dioscuridis, De materia medica, cd. Kuehn (C. Sprengler) , I, Lipsiae 1829, 75f. (A oy' O'tCXK't ij ), 801f .

(E PAO' 'tEqJPCX), and others.

59. I de ler, 210:U ' Taylor, 41.

6 0. Id eIe r, 2 I234.

61. C AG , ~ 'Y jPlO V : 2113, 2210,482,7113, 764, 127H, 131~) , 1438, 17522,23:) .23, 2 41, 20522186, 251n, 2523, 2575,

2582,2599,12,2604,28818,315,3323,352,31 I(;.n, 3 4620-21, 3472, 35420, 3581 8, 36120, 3753- 8, 38214 , 38614,

455,4112,41923,4210.1;, 439J() , 44013, 446~), 4471, 45513, 45711

62. CAG, 3117: Isis (sec n. 18). 41923: Chr. ~'tOL Yf:VEOf:W':;~'YjPlOU KCXLqJCXp~&KOU.(Trad. 4025-6: lorsqu'on veut

o bte nir to ute so rte d e c ou le ur, p rc pa re r la p ou dre d e p ro je ctio n c t la composi tion [chcrchcc].)

63. CAG, 41 11-4: Chr. cxiO OJ':; (bra ~'Yjpwv OJ':;EJrL 'twv iCX'tpLKWV~'YjPlWV, cxi oE OUV{}f:TOVEXOUOLTijV CPUOLV,

OJ':;cxi ~OAUV'tLKCXLTWV E~JrA&OTpWV, KCXLT < X EJrLXPlO~CXTCXKCXLn x ~WYPCXqJLK


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132 MARIA PAPA THANASSIOU

opera it s ur l es s ubst ances avec des enduit s p laces au dehors , e t f ai sant agi r I e f eu i l e ff ec tuai t l a prepara ti on .

1 76 1-5 : lis a g is se nt a in si p ou r m on tre r la pu iss an ce d e la pr ep ar at io n: p re na nt d es o bje ts d 'a rg en t e t le s

couvr ant d 'un endui tj us qu 'a l a m oit ie , i ls f ont chauf fer l a prepara ti on; e t l or squ' il s enl event l 'obj et , i l est dore

d an s la pa rt ie e nd uite , ta nd is q ue l'a utr e (p ar tie ) re ste i nta ct e) . S ee a lso n .2 0. In P a p. Le id . th ere a re m a ny

recipes to give objects of copper the appearance of gold: AG, 92 #27: XCXAKOVXPlJoocpcxvov~ noCllOl~. 95 #41:

XCXAKOVXpCOl~. 'Ew {tEAllL~ XCXAKOVciPyupolJ XPw!-tcx EXELV. 96 #46: XCXAKO~XPlJooCPCXVl1~.XCXAKOV

XPOl(XV XPlJOWL E!-tcpEpil EIvCXL... a!-toLOv YeXpdbo~ EXEL'to EnLXPw{}Ev 1 1 YPCXCPEV.97 # #48, 5 0, 5 3, 55:f \PyuPOl J X puow ou; ( gi ld ing of s il ver) .

87. Ideler , 23212-13.

88. I del er , 20134- 35 ' Taylor, 125.

89. I de1er, 21514- 15; c f. 20630 ,

9 0. Id e1 er, 2 00 17 ' T ay lo r, 1 21 .

91. C f. Phil os ophy as acqui si ti on of s ci ence ( Pl at o Euthd. 288d) and as pract ice of s ui tabl e art ( St oi c. i n Placito I.

Prooem.2).

92. Ideler, 24131. CAG, 705-6: Olymp. ' tEXVll~ E!-tCPLAoooCPOlJ.

93. Ideler, 20230-235, 22322-31, 22421-23,2261-4. Taylor, 127, LS, p. 81: cX!- tEpil~and p. 271: eX'to!-to~=indivis ible.

94. P l a to , T im aeus, 55e-56b. F. C orn fo rd ( as in n -4 I), 2 22 -2 24 . R . Ha lle ux ( as in n.4 1) , 8 5-9 0.

95. Idler , 2241-16, 2251-4 Aris totle, Meteorologica,

I . i ii 34ob24- 25, i v 341 b8- 13; II . i ii 358a2o- 24, i v 360b30-361a4; III. v i 3 78 aI 7-3 78 b6 . R . H al le ux (a n i n n.4 1), 9 7- 10 1.

9 6. Id ele r, 2 265-8.

97. Ideler,21631_37 .

98. I de ler, 21011-12 ' Tayl or , 41.

99 Ide1er, 22322-28, 22421-23'

100. Ide1er, 22522: IVCXeXnCcxw'tov dlpw!-tEV ' tov 6VO~LCX'tO~'tilv bUVCX!-tLV,22712-14, 22811[, c r . N o vum Tes ta men tu m

Graece (e d. E . N es tle -K . A la nd ), A po ka ly ps is , c h. 1 3, 1 7-1 8.

101. Ideler , 2258-13,19-20,33-37, 22625-37, 2 27 , 2 28 . O n th e so lu tio n o f th e r id dle s ee : H . K op p, D i e A l ch emie i n a e l te r e r

u n d n eu e re r Ze i t, Bd . II, H eidel berg , 1886, 157, 293.

102. Alloy of four metals . CAG, 962-36-7: Olymp. Tov YeXp!-toAlJ~bov EInov WOV 'to EK tWV 'tEOOcXPWVOW!-tcX'tWV,

w ~ nou C Pll Ol V 6 ZWOl!- tO~ . .. T& YeXp'tEOOCXPCXow!-tcx'tcx ~ 'tE'tPCXOW!-tCcxEo'tCv. (Trad. 10412-13,17-18: J 'ai dit

que I e p lom b est l 'oeuf ( phil os ophique), com pos e des quat re e lem ents ; Zosi me l 'expos e aus si quelque par t . ..

En eff et l es quat re cor ps f or ment l a te tr as om ie .)

103. I de ler, 2238-15, 22634-35, 2271-2' R. Eis ler, Wel tenmante l und Himmels: : :;e i t , M ue nc he n, 1 91 0, 45 1 A nm .4 . C CA G,V II, 1 04 14 -2 9 (C od . 7 = M on ac . 2 87 , f .I 05 v, A ') . C AG , 8 78 -8 84 : O ly mp . K CX L !- tU pL CXX PlJ OW PlJ XE tC X

YEYPCXcpl1KCXOl, c X A A e X K cxl i EpcX 't El JO C XV C X U 't cX ,... c X A A e X Kcxl {}EOEL~'tWV iEpwv 'tfi~

Eio~cXOEW~ cxv'twv npo~ 'teX 'tEOOCXPCXKAC!-tCX'tCXcXCPOPWV'tE~,nov !-tEV 'tilv cXvcx'toAilv bLCXbov'tE~ 'tfiLAElJKilL OUOCCXL ,'ti lv bE bUOlV ' ti lL SCXv{}i lL... 21820-25: Zos. ~LeX 'tOV'to KCXLouoCcx~ EKcXAEOEV'teX 'tEOOCXPCX

YPcX!-t!-tcx'tcx6 CPLAOOOCPO~'tilL EVWOEL 'til~ OUOLo'tll'to~ EAKOlJOCX~'to ESW{}EV bLCXXPL0!-tEVOVcpcXp!-tCXKOV.

Kcxl a'tL wonE p 'teX o'toLXElcx Ei~ ECXlJ'teXcXVCXAlJO!-tEVCXncXv'tcx KCX'tEpYcX~E'tCXL,ou'tw KCXL~ 'tExvll. Kcxl monEp

cxi 'tEOOCXPE~ 'tponcxl !-tE'tCX~CXAAO!-tEVCXLV LKW O lV ' teX ~ npo 't Epcx~ K PcX O EL~, 01J LW K C XL cxi ' tEX VC X L

'tcxI~ !-tE'tcx~oAcxI~VLKWOl 'teX~CPUOEL~~( Tr ad. 9321- 942: N on s eulem ent i ls ont decri t m il le pro cedes pour f ai re

de l'or ; m ais encor e i ls ont r it ua li se ces choses. 11s ont donne l es mesures des excavati ons e t des i nt er vall es e t

ass igne l es posi ti ons des entr ees e t des s or ti es de l eurs t em ples, en consi derant l es quatr e poin ts car di naux;

a tt ri buant I e l evant a l a s ubst ance b lanche , e t I e couchant a l a s ubst ance j aune. 2 1119-25: C 'est aus si pour cet te

r ai son que I e phi losophe appel ai t s ubst ances l es quatr e e lem ents . Pour uni fi er l eur s ubs tant ia li te , e ll es a tt ir ent

d an s leu r in te rie ur la pre pa ra tio n e nd uite a leu r e xte rieu r. D e m em e q ue le s e le me nts d isso us e n eu x

a cc om pli s s en t t ou te s c ho se s, d e m em e a us si l' art; e t d e m em e q ue l es q ua tre tra ns fo rm atio ns tr io mp he nt d esm el an ge s p re ce de nts, d e m em e a us si n os a rts , p ar l es tra ns mu ta tio ns, tri om ph en t d es n atu re s.)

104. I de ler, 22134-2229, and f or t he cor respondence bet ween m eta ls and p l anet s 24729- 36; the whol e t ex t is f ound i n

C o d . P a ri s . g r . 2327, f .73vI2-23, as wel l as in Cod . Scoria l . I.cp.II, f.69r: C M AG , V , 98 (coLI) .] . R . Part ingt on ,"T he O rig in s o f th e P la ne ta ry S ym bo ls fo r th e M eta ls", in th e " Re po rt o f d isc ussio n u po n c he mic al a nd

alchemical symbolism", Ambix , I (1 93 7),6 1-6 4. R . Ha lle ux , ( as in n .4 1), 1 54 -1 55 .

105. I de ler, 22211- 20. LS, 409: bL


13/13

Publishedb




a nc ie nts e xperi me nt, en dis ant que l'homm e e st l' im age du m onde ; c e que r appor te Zos im e dans s on l ivr e de la

Vertue. De me me la terre est l'image du monde.) ~

108. CAG, 808-12: Olymp. Jl&AlV TlVE~ OUPCXvav CXUTaV [Aycx{}oc>cxC~ovcx] EK&AEOCXV.Kcxl T&XCXWC>EXEl A6yov

C>lcXTO KOO~lKaV ~C~ll~CX. 'IEPOYPCX~~CXTEI~ YcXP TlVE~ TroV AiYUJlTCwV ~0'lJA6~EVOl K6o~ov EYXCXp&SCXlEV

ToI~ 6~EACOKOl~ ilEV ToI~ iEPCXTlKOI~ YP&~~CXGlV, c>p&KOVTCXEYKOA&JlTO'lJGlV oupo~6pov. TO C>E oro~cxCXUTO'VKCXT&OTlKTOVlm&pXEl Jlpa~ TTjv C>l&{}EGlV TroV &OTEpWV. (Trad. 8714-18: D'autre l'ont appe1e

[Agat hodem on] I e Ciel , e t peut- et re t ie nt- on c e la nguage par ce que Ie se rpent es t l 'im age du monde. En eff et,

c er ta ins hi erogr am ma tes e gypti ens, voula nt r et ra ce r I e monde sur le s obe li sque s, ou l'exprim er e n c ar act ere s

s acr es, ont gra ve I e s erpent Ouroboros . Or s on c orps es t cons te lle d 'a str es.) See a ls o H.J. Sheppa rd, " Eggs ymboli sm in Alc he my", i n: Ambix, 6 (1958),140-148, he re 141,146; " The Qur oboros a nd t he unity of m at te r in Alchemy: A study in origins", in Ambix, 10 (1962),83-96, here 83, 88,94-95.

109. Ide1er, 24431-37, 2451-7.

110. I de 1er , 2036- 14' E. We lle sz, " lYfusic i n the t rea tis es of gre ek Gnost ic s and Alc he mis ts ", i n: Ambix, 4 (1951),

145- 158, here 153- 154

II1. Taylor, 119.
http://www.ingentaconnect.com/content/external-references?article=0002-6980(1958)6L.140[aid=9048610]http://www.ingentaconnect.com/content/external-references?article=0002-6980(1958)6L.140[aid=9048610]http://www.ingentaconnect.com/content/external-references?article=0002-6980(1958)6L.140[aid=9048610]http://www.ingentaconnect.com/content/external-references?article=0002-6980(1951)4L.145[aid=9048609]http://www.ingentaconnect.com/content/external-references?article=0002-6980(1951)4L.145[aid=9048609]http://www.ingentaconnect.com/content/external-references?article=0002-6980(1951)4L.145[aid=9048609]http://www.ingentaconnect.com/content/external-references?article=0002-6980(1951)4L.145[aid=9048609]http://www.ingentaconnect.com/content/external-references?article=0002-6980(1958)6L.140[aid=9048610]http://www.ingentaconnect.com/content/external-references?article=0002-6980(1958)6L.140[aid=9048610]http://www.ingentaconnect.com/content/external-references?article=0002-6980(1958)6L.140[aid=9048610]http://www.ingentaconnect.com/content/external-references?article=0002-6980(1951)4L.145[aid=9048609]http://www.ingentaconnect.com/content/external-references?article=0002-6980(1951)4L.145[aid=9048609]http://www.ingentaconnect.com/content/external-references?article=0002-6980(1951)4L.145[aid=9048609]

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