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Stephanos, Binder
Stephanos, Binder
117
regards the alchemical work as of the ninth century, but gives no new evidence
for his contention 8. Usener 7 regards the text as pseudepigraphical
on the
ground that a public professor teaching in the palace of Constantinople would
not have dared to teach Alchemy, the practice of which had been forbidden
by the edict of Diocletian.
The proscription of Alchemy by Diocletian is
supported by the rather slender positive evidence of Suidas and other authors
writing at least 300 years after the event.
It would seem incredible that the
authors of the Greek alchemical texts should be ignorant of this edict, yet it is
mentioned by none of them.
Negative evidence must give way to positive,
but a suspicion must remain as to the historicity of the incident.
In any event,
as Lippmann 9 has indicated, the edict of Dioc1etian,' some three hundred years
before the time of Stephanos, would have carried little or no weight with the
learned Emperor Herakleios.
The freedom of the alchemical treatise from terms
of barbarous origin, such as are found in the latest Greek alchemical texts
(e. g. that of Kosmas) and the neo-Platonic character of the mystical matter,
favour a date before c. 700 A.D. The attribution to the well-known Stephanos
is to some extent supported by the numerous allusions to mathematical,
astronomical and musical matters with which he would be familiar.
The
alchemical works of Stephanos are cited 10 by the Anonymous Philosopher
in a manner which implies that the work of the former author considerably
antedates that of the latter, and though there is little evidence for the date
of the Anonymous Philosopher we should certainly hesitate to place him as
late as the ninth century.
In the absence of any positive evidence to the contrary there seems little
reason to refuse to attribute the alchemical texts to the Stephanos of Alexandria
who was public professor .at the time of Herakleios, but none the less we must
contemplate the possibility of the texts being as late as the beginning of the
ninth century;
they cannot be later, for the mention of the alchemical text
by the Kitab-al-Fihrist 11 makes the date of the latter work (probably c. A.D. 850)
the terminus ad quem.
The Alchemical Works of 5tephanos.
The alchemical works of Stephanos consist of (1) a long treatise which is
subdivided into nine 7T'pagt'; or lectures, the last of which has been said to be
incomplete 12, and (2) a Letter to Theodore which is interpolated between the
second and third lectures.
The titles of these as given in Ideler's edition 13 nlay be translated as
follows :(1) Stephanos of Alexandria Universal philosopher and teacher of the great
and sacred art. On the making of gold, Lecture I, with the help of God.
(2) The same Stephanos, Lecture II, with the help of God. (Letter of the
same Stephanos to Theodore.)
118
on the entire
14
world, Lecture
III,
Published by Maney Publishing (c) Society for the History of Alchemy and Chemistry
of God.
(4) The same Stephanos on that which is in actuality, Lecture IV, with the
help of God.
(5) The same philosopher Stephanos upon that part of the divine art which
is in actuality, Lecture V, with the help of God.
(6) The same philosopher Stephanos, Lecture VI, with the help of God.
(7) The same philosopher Stephanos, Lecture VII, with the help of God.
(8) The same universal philosopher Stephanos, Lecture VIII, on the division 15
of the sacred art.
(9) Teaching of the same philosopher Stephanos addressed to the Emperor
Herakleios, Lecture IX, with the help of God.
Manuscript,
The Greek text appears in almost all the Greek alchemical MSS. The
text of the treatise has been printed by Ideler in his Physici et Medici Grceci
Minores (Berolini, 1841), vol. ii, pp. 199-253.
This text was edited by Dietz
from the MSS. of Munich, which are copies of Marcianus Gnecus 299, the oldest
alchemical manuscript, hereafter referred to as M. The text is not an accurate
copy of M.; I have accordingly, through the' courtesy of the Director of the
Library of St. Mark, obtained photographs of M. and have noted the variants.
Berthelot does not print the work of Stephanos in his Collection des Anciens
Alchimistes Grecs. C. G. Gruner published in 1777 only the first lecture of
Stephanos, in Greek and Latin 16.
The work of Stephanos, together with those of Demokritos, Synesios, Pelagios
and Psellos, was translated into Latin by Pizimenti.
Parts of the translation
have been several times reprinted (v. infra), but only in the Padua edition
(1572-1573) does the portion of the work dealing with Stephanos appear.
The title of Pizimenti's work 'is: Democritvs Abderita De Arte Magna
Sive de rebus naturalibus.
Nec non Synesii, & Pelagii, & Stephani Alexandrini,
& Michaelis Pselli in eundem commentaria.
Dominico Pizimentio V ibonensi
I nterprete. Patavii apud Simonem Galignanum MDLXXIII.
(Actually first
published in 1572.)
This translation was made from the MS. Parisinus Grrecus 2249, which
is a copy of M. Pizimenti reproduces the sense of the text pretty closely, and
the statement of Berthelot that the work is a paraphrase 17 rather than a
translation is not fully justified.
The obscurity of much of the Greek text
m~de a free rendering necessary.
The book is of extreme rarity, for only
thirteen copies are known 18. The translation of the works of Demokritos,
Synesios and Pelagios, but not of those of Stephanos, has been reprinted several
times 19. Kopp 2 states that a few manuscript
Latin translations
of the
latter are in existence.
119
Published by Maney Publishing (c) Society for the History of Alchemy and Chemistry
120
Published by Maney Publishing (c) Society for the History of Alchemy and Chemistry
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Published by Maney Publishing (c) Society for the History of Alchemy and Chemistry
TRANSLATION.
STEPHANOS
OF
ALEXANDRIA
THE
UNIVERSAL
PHILOSOPHER
AND
TEACHER
LECTURE
Having praised God the cause of all good things and the King of all. and
his only begotten Son resplendent before the ages together with the Holy
Spirit, and having earnestly intreated for ourselves the illumination of the
knowledge of Him, we will begin to gather the fairest fruits of the work in
hand, of this very treatise, and we trust to track down the truth.
Now from
a true theory of nature our problem must be set out. 0 nature 23 superior
to nature conquering the natures, 0 nature become superior t6 itself, well
regulated, transcending and surpassing the natures, 0 nature one and the same
yielding and fulfilling the All, 0 union completed and separation united,
o identical and nowise alien nature, supplying the All 24 from itself, 0 matter
immaterial holding matter fast, 0 nature conquering and rejoicing in nature,
o heavenly nature making the spiritual existence to shine forth, 0 bodiless
body 25, making bodies bodiless, 0 course of the moon illuminating the whole
order of the universe, 0 most generic species and most sp~cific genus 26, 0 nature
truly superior to nature conquering the natures, tell what sort of nature thou
art-that
which with affection receives itself from itself again, verily that
which yields sulphur without fire 27 and has the fire-resisting power, the archetype
of many names and name of many forms, the experienced nature and the
unfolding, the many-coloured
painted rainbow, that which discloses from
itself the All, 0 nature itself and displaying its nature from no other nature,
o like bringing to light from its like a thing of like nature, 0 sea becoming
as the ocean 28 drawing up as vapour its many-coloured pearls, 0 conjunction
of the tetrasomia adorned upon the surface, 0 inscription of the threefold
triad and completion 29 of the universal seal, body of magnesia by which the
whole mystery is brought about, 0 golden-roofed 30 stream of heaven, and
silver-crested spirit sent forth from the sea, 0 thou that hast the silver-breasted
garment and providest the liquid -golden curls 31, 0 fair exercise of the wisest
intellects, 0 wise all-creative power of men most holy, 0 sea inscrutable by
uninitiated
men, o ignorance seized on beforehand by vainglorious men,
o smoky kindling of disdainful mankind, 0 uncovered light of pious men,
o countenance contemplated by virtuous men, 0 sweetly hreathing flower
of practical philosophers, 0 perfect preparation of a single species, o work
of wisdom, having a beauty composed of intellect, 0 thou that flashest such
>
122
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Published by Maney Publishing (c) Society for the History of Alchemy and Chemistry
123
a beam from a single being upon all, 0 moon drawing a light from the light
of the sun, a single nature itself and no other nature, rejoicing and rejoiced
over, mastering and mastered, saved and saviour, what have you in common
with the multitude of material things, since one thing is natural and is a single
nature conquering the All?
Of what kind art thou, tell me, of what kind?
To you who are of good understanding I dedicate this great gift, to you who are
clothed with virtue, who are adorned with respect to theoretical practice and
settled in practical theory.
Of what kind, show us, thou who hast indicated
beforehand that we should have such a gift. Of what nature, I shall tell and
will not hide. I confess the grace of the giving of light from above, which is
given to us by the lights of the father.
Hear ye as intelligences like to the
angels. Put away the material theory so that ye may be deemed worthy
to see with your intellectual eyes the hidden mystery.
For there is need
of a single natural <thing) 32 and of one nature conquering the all. Of such
a kind, now clearly to be told you, that the nature rejoices in the nature and
the nature masters the nature and the nature conquers the nature.
For it
rejoices on' account of the nature being its own, and it masters it because it has
kinship with it, and, superior to nature, it conquers the nature when the
corporeal operation of the process shall fulfil the initiation into the mysteries.
For when the incorruptible body shall be released from death 33, and when
it shall transform the fulfilment which has become spiritual, then superior
to nature it is as a marvellous spirit; then it masters the body moved (by it),
then it rejoices as over" its own habitation,
then it conquers that which in
disembodied fashion haunts the whole which is engendered of the whole, that
is admirable above nature.
Which I say,to you is the comprehensive magnesia 34. Who will not wonder at the coral of gold 35 perfected from thee?
From thee the whole mystery is fully brought to perfection, thou alone shalt
have no fear of the knowledge of the same, on thee will be spread the radiant
eastern cloud; thou shalt carry in thyself as a guest the multiform images
of Aphrodite, the cupbearer again serving the fire-throwing bearer of coals
(then carrying such a brightness from afar, in bridal fashion you veil the same,
you receive the undefiled mystery of nature).
I will show moreover also the
lustre of thy nature, I will begin to indicate thy multiform images. For
then he, who intelligently interweaves thee that hast fire within thee, rekindles
the fiery thing.
For looking on thy many-coloured visions I shall be powerless
as I circle round its beauties.
For thy- radiant pearl blinds the sight of my eye.
Thy phengites 36 rekindling astounds all my vision, thy shining radiance
gladdens all my heart, a nature truly superior to nature, conquering the
natures.
Thou, the whole, art the one nature.
The same by which the whole
becomes the work. For by an odd number 37 thy all-cosmo~ is systematized.
For then thou shalt understand in what respects thou shalt look ahead, then
thou shalt discover in what things shall be thy ambit, then thou shalt stop the
struggles of the place 38, then thou shalt disclose the kingly purple, which also
124
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Published by Maney Publishing (c) Society for the History of Alchemy and Chemistry
125
thou shalt bring with thee by the help of thy maiden. Then will not be the
recent labour but a couch canopied with gold, then not a multiform ability
but an all-wise sagacity, then no deprivation of virtuous men is found, but
a fruition of perfect men is displayed. For such is the measure of it found
in the odd number.
Thus those full of virtue will discover thee; hear ye who are lovers of wisdom
and know the mighty deeds 39 of the all-ruling God. For he it is that furnishes
all wisdom, unapproachable light of houses, light which illumines each man
as he comes into the world. For we are nothing apart from his Supreme
Divinity; altogether nothing is the gift which is so.ught, in respect of his
blessedness. Approach, 0 lovers of virtue, to that inlmaterial desire. Learn
how sweet is the light of God. Unworthy are the things which are now
wondered at, in resp~ct of that happy lot. Alone \\'e are made friends with
him by love, and we receive from him the wisdom springing forth as an abyss
from the abyss, that we may be enabled by the grace of our Lord Jesus Christ
to gush forth rivers of living water; so that wondering at such wisdom of the
demiurge we may praise his great kindness towards us. Why should we marvel
at the species Chrysocorallos? We should wonder rather at the infinite
Beauty. So also I will fulfil your desire, that you may be made worthy to
love such a One and) with hymnody to discourse of the more than good
goodness of God.
<
126
. Alchemical
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Translation
Published by Maney Publishing (c) Society for the History of Alchemy and Chemistry
127
The multitude of numbers compounded together has its existence from one
atom and natural monad; this, which itself exerts a mutual condition, comprehends and rules over the infinite as emanating from itself. For the monad 40
is so called from its remaining immutable and unmoved. For it displays
a circular and spherical contemplation of numbers like to itself, I speak of
a completion of the five numbers and of the six. For from these they come
round again to themselves. And every side of a rectangle generated from
the same length has kinship to its like that it may restore a perfect fulfilment.
For the sixtieth part of every great quantity and of fractions, taking origin
from it (the monad) and returning again to it, being contracted together,
complete the natural monad. The symbol of every circular sphere is the
centre, likewise of every triangle and plane and solid figure set out by lines;
let this same be thought of.
Also of the musical learning, both the lowest strings and that next the
first, whether of four strings or upon the third ratio, that which is before it must
be the antecedent and that after it the consequent, by which we preserve the
binding together of the proportions and of the whole scale of harmony 41 as
a result of such musical learning.
For they who pluck the strings42 say that Orpheus made melody with
rhythmical sounds so that the symphony should re-echo the co-ordinated
movement of the elements and the sounding melody should be harmoniously
perfected. For from the one instrument the whole composition takes its
origin, whence also the organization of the articulate body is ordered in the
bones and joints and parts and nerves, and by the plectrum of the air, given
forth in the fashion of a moving instrument, a voice is sent forth to the One
which is joined to its essence and which conquers and organizes it by its own
life: the very mode and blending of the air. For of two extreme qualities
there is found one mediator and conciliator which preserves the qualities
of both on account of its resemblance and close kinship to them. And also the
movement of the pole being spherical and stable, the light of the hemisphere
which is above the earth; arising from the line dividing the mundane and the
diaphanous pole, also. radiates forth the fires of the sunlight derived) from
that which supplies if to all things. For from it not only do the stars partake
of the order of the light, but also ~he appearance of the moon, giving out rays
derived from the light, displays its nightly allotted torchbearing. And you
shall have all such things to speak of singly, as derived' from one of them,
and as the essence of the very first returned again; they preserve the things
of the nature and fulfil the contemplation. But were there time enough
to consider our discourse in the progress of a proem, (I would speak of) that
<
~2
128
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Published by Maney Publishing (c) Society for the History of Alchemy and Chemistry
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Published by Maney Publishing (c) Society for the History of Alchemy and Chemistry
129
which falls from the moon's waning 43, how it is found, how it is treated, and
how it has an unburnt nature.
0 wisdom of teaching of such a preparation,
displaying the work, 0 moon clad in white and vehemently shining abroad
whiteness, let us learn what is the lunar radiance that we may not miss what
is doubtful.
For the same is the whitening snow, the brilliant eye of whiteness,
the bridal procession-robe of the management
of the process, the stainless
chiton, the mind-constructed
beauty of fair form, the whitest composition of
the perfection, the coagulated milk of fulfilment, the Moon-froth 44 of the sea
of dawn 45; the magnesia of Lydia, the Italian stibnite, the pyrites 46 of Achcea,
that of Albania, the many-named matter of the good work, that which lulls
the All to sleep, that which bears the One which is the All, that which fulfils
the wondrous work. What is this emanation of the same (moon)?
I will
not conceal it, but will display visibly the sought-for beauty.
For the emanation
of it is the mystery hidden in it, the most worthy pearl, the flame-bearing
moonstone, the most gold-besprinkled chiton, the food of the liquor of gold 47,
the chrysocosmic 48 spark, the victorious warrior, the royal covering, the
veritable purple, the most worthy garland, the sulphur without fire, the ruler 40
of the bodies, the entire yellow species, the hidden treasure, that which has
the moon as couch, that which in the moon is gnostically
seen as
~ o~, "'"' ,,\H~ ~ t,,"U 50.
For it is white as seen, but yellow as apprehended,
the bridegroom to the allotted moon, the golden drop (falling) from it, the
glorious emanation from it, the unchangeable embrace, the indelible orbit,
the god-given work, the marvellous making of gold, and that I may not pass
over the same, I will return again to the present matter of the discourse.
After the cleaning of the copper and its attenuation
and blackening before
the latter whitening, then is the stable yellowing' 51. 0 work of wisdom above
nature wondered at, 0 unstinted grace amply gushing forth, the Wisest 52
is not envious, but clearly displays his explanation.
After the cleaning of the
copper and its at.tenuation and blackening, to the later whitening, then is
the solid yellowing.
Why say you, philosopher,
after the cleaning of the
copper'?
What same (do you mean)?
Speak, tell to us the secrets of the
work.
After the cleaning of the copper', and how is one to clean the copper
yet bearing all its ios ? 53 How?
I will tell you the accurate meaning of
the phrase-Aphrodite
walking through a cloud.
After the cleaning of the
copper',
that is a trituration
well managed, a consideration
well taught
beforehand;
After the attenuation of the copper', that is a finer condition
of trituration,
he also speaks of the blackness placed upon it and following
upon these for the purpose of the later whitening;
then is the solid yellowing.
For when it shall spurn the blacKness of the wrinkled crust 54, it is transformed
to whiteness;
then the moon of shining light shall send forth the rays; then
<one comes> to the later whitening, when you shall see the white compound.
For when the full of the moon appears, then the full moon discloses its light.
Then solid is the yellowing.
What is this?
Say. The whiteness perceived.
And how do you render the white yellow?
Ye wisest of men, over-pass the
I
130
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Published by Maney Publishing (c) Society for the History of Alchemy and Chemistry
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..,
perfectly fulfilled.
For nothing is left remaining except the vapour and the
raising of the water.' Having been wisely led on the path with respect to the
way of the vapour, I will pursue my speech upon the raising of the water.
What then is this which has been brought in? What is this raising of the
water? Tell us~ 0 guide: fulfil the gifts of thy grace. Enlighten - our
dim-signted eyes, make plain the articulate substance of your doctrine, what
is this raising of the water? And he is not silent on this matter: he says,
the unmixed beauty does not receive into itself matter 67. The immaterial
being, it is a single composition, the good thing of a myriad names. For
being of a single essence, it is reduced into itself. Around it, it extinguishes
the single ray 68. He does not wholly put in the moistening juices. For he
did not perceive the loss, the life of the liquids. For he rejects the flowings
of the water. For how is one to see the motion of that which does not shake
off these things"? Nothing is able to be filled full of it, unless first the ambient
waters are drained dry from it. It is therefore needful that it should be
swimming on the water, if _it be not itself watery; that it may not be taught,
thCl:tit may not be able, to vanish> from us, that it may remain moist in
a moist being. But we remove from'it the embrace of the waters that we
may -see the great comeliness of its beauty. How shall we push it back from
the participation with the waters? 'How shall we separate it, that there'may
easily be a raising of the water? There is need of panoply and courage.
Who is man en?ugh for this? Who is able to dry up the overflowing stream
of waters? Who is to be found for the contest 69? Who is ready for service?
There is found a purgation of the matter, so that we may clearly see the beauty
of the cloud. _The same is the practical gentle coction by means of sulphur.
For just as the washing with water is in the mind 61,so also is the purification
of the All by sulphur 70. For washing with the divine (sulphurous) waters
now and managing the process fairly, we purify it again by fire and sulphur,
that the body of the moon (or silver) may be revealed, that they may see the
cloud the gift of the sun. 71. 0 unspoken mysteries of a wise God, 0 rich gifts
to those who have- loved the Lord, 0 depth of wealth and -wisdom and gnosis
of the mysteries. If the present things are such marvels and extraordinary,'
from what source are everlasting things which no mind is able to explain?
If the material work is displayed thus to -us by some unspeakable discourse,
from what source are _thy undefiled good and unfading beauties, which no one
is capable of perceiving? I hymn and adore and glorify thee,triad superior.to being, more than good and more than god. Who can speak"forth to hymn
thy marvels, that they may be glorified? All thy works, 0 Lord, thou hast
made in wisdom.
t
Published by Maney Publishing (c) Society for the History of Alchemy and Chemistry
133
<
134
Published by Maney Publishing (c) Society for the History of Alchemy and Chemistry
BIBLIOGRAPHY
8
t
De Stephano Alexandrino,
[Muller,
Bonn, 1880.
Alchimistes
This work is
12 The nature of the supposed hiatus in the MSS. of the ninth lecture of Stephanos
is of importance for establishing the filiation of the MSS., and has been the subject of
controversy. Berthelot, Collection, i, p. 179 fl.; Reitzenstein, ZUY Geschichte del' Alchemie
und des Mystizismus, in the Nachrichten der kgl. Gesellschaft del' Wissenschaften zu Gottingen,
Phil.-hist. Klasse, 1919, pp. 1-37; O. Lagercrantz, Catalogue de Manuscrits Alchimiques
Grecs, ii, 338 fl.
13 The text of MS. Marcianus Grcecus 299 (v. p. 118) differs in a few minor respects
from that of Ideler.
16
i"VA-DV.
15
1l'plrop..',_
H. Kopp, op. cit., p. 439, note 92, gives the title as: C. G. Gruner dissertationem
inauguralem viri cI. C. G. Gesner .... habendam indicit. Jena, 1777.
18
17
II
J.
22
The
135
(l,bo'lS, translated
vutS
Published by Maney Publishing (c) Society for the History of Alchemy and Chemistry
136
18
'lkeaa'l'ouO'a.
U 'E(.;prtO'f'uo
ld. XpvtJ'oppexpOJl:
M., XpuO'upcxpOJl.
The word appears to have the meaning goldenroofed. PiZ. translates the passage, 0 auri ftuens ccelestis /ons. The word occurs again
(p. 124), which seems to render improbable the conclusion that it is a copyist's error for
XPIJO'o)..otpaJl or )(pIJO'0cpopo,"
11 Piz., auream gerens ceBsa,iem.
Published by Maney Publishing (c) Society for the History of Alchemy and Chemistry
10
33
A7I"olJu"UTWI1'I'
reddiderit.
Piz., ...
U MaY"l/utao
No concept in Alchemy is more complex than that of Magnesia. The
word is used more than a hundred times in Greek alchemical texts, and its nature remains
wholly obscure. Pliny (H. N., xxxvi, 25) distinguishes five kinds of magnes (quoting
Sotacus). They are of two kinds, , male' and ' female'.
Those of Magnesia in Macedonia
are red and black, the Breotian stones are of a reddish tint. That of the Troad is black
and' sine viribus ' (destitute of attractiv~ power). That of Magnesia in Asia is white, does
not attract iron and resembles pumice. The best kinds were somewhat bluish. The
Ethiopian was the best of all. These substance~, wi~h the exception of the products of the
Troad and Magnesia in Asia, all appear to be magnetic oxide of iron (v. K. C. Bailey,
The Elder Pliny's Chapters on Chemical' Subjects (London, 1932), pp. 248-250).
The alchemical Magnesia seems to have no resemblance to Pliny's magnes. The
substance referred to could be reduced to a metal which resembled molybdochalkos '
(probably a lead- or antimony-copper alloy). Magnesia was to some extent volatilized
by heat, for we hear of ' mercury from magnesia'.
The' body of magnesia " the metal
(note 25) obtained by its reduction, was said to be equivalent to the tetrasomia ' or alloy
of the four base metals.
All the passages referring to magnesia are exceedingly arcane and obscure; we need
not suppose that all the commentators had any clear notion of its nature. Stephanos
here seems to identify it with the universal nature underlying the whole universe.
35
XpvC10"upaAAOi
(Xf)1JO'OIWP((AAw,')'
The meaning of this word is doubtful. A recipe
of Demokritos (Berthelot, Collection, ii, 44, 4) prepares' chrysocorallos reduced to metal '.
A red gold may be intended, for its composition includes copper. Chrysocorallos itself
is prepared in a very complex recipe (Berthelot, Collection, ii, 56, 16). It does not appear
to be a metal, but a pigment or coral-like ornamental material. The sense appears to
indicate a material superior to gold.
36 4-iYj'tTt}i.
The word does not occur elsewhere in the Greek alchemical texts.
In classical literature (Pliny, Suetonius) a hard stone, possibly onyx marble, seems to be
intended (K. C. Bailey, Opecit., p. 268). No doubt Stephanos uses the word as equivalent
to ' moonstone'.
17 The odd number, one, the natural monad, was the source of all in the Pythagorean
philosophy of Stephanos. See beginning of Lecture II, p. 127, and elsewhere.
18
The reading
p-yu'X.ia (fuyu'Ada)
Throughout
the
point that everything,
are derived from the
instrument;
all light
monad, and P-fJ'EtJ',
to
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40,
41
by M.
is supported
magnalia.
Ota 1iafTWV
4\! A71X((VQI'TS.
137
to give better
as given
44
corpus.
AtpPO(JEAi"'Ol'.
It appears
Aphroselenon
is mentioned
to bear three senses.
First
selenite or mica.
In this sense the word is used by Dioskurides (v. 158). Secondly it is
used for a substance capable of whitening metals, perhaps arsenic trioxide obtained by
sublimation
(Berthelot, Collection, ii, 166, 7; 307, 14). Finally Zosimos regards it as
being a compound of Aphrodite (Venus, copper) and Selene (the Moon, silver or mercury).
In this passage Stephanos is probably using the term on account of its connection with the
moon and whiteness.
45 It is uncertain
whether itius is to be taken with the preceding words, as is indicated
by Ideler's punctuation,
or with those which follow it according to the punctuation
of
M.
411 flvplT7}S.
Pyrites is frequently mentioned in alchemical
recipes, though it is hard
to reconcile properties of the modern minerals known by that name with these.
Zosimos,
quoting Agathodaimon,
states that pyrites is a general term for white and blood-coloured
stones'.
The Achcean and Albanian varieties are not mentioned by earlier alchemical
authors.
47 XpVT04WPWI',
'Liquor of Gold " is mentioned about a dozen times in the alchemical
texts.
In the work of Demokritos (Berthelot, Collection, ii, p. 45, 11. 10, 17) it may represent (i) a yellow varnish, (ii) a liquid containing sulphides and capable of giving a golden
tint to .silver or other alloys (Sherwood Taylor, 'A Survey of Greek Alchemy',
Journal
XpVU(J1WUPOs.
'EtUfCPLTi/p.
This is attributed
to Agathodaimon
in the text IIept TOU OTt TavTu
7T'pt puis ;3((~"c;
AAa" 7}Xf. v . It does not seem to occur in the texts of or quotations from Demokritos.
In the above text EZra AEVI(WULV is in place of ~' VfTTEPOV AflJliWfTuJ given by Stephanos.
The possible chemical significance of this procedure. is discussed by the writer elsewhere
(Sherwood Taylor, Opt cit., 133, 135)!
51
)f,
TfXJlTJ
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138
52
I. e.,; Demokritos.
53
works it l?ears the sense oft'ust. or venom. In the chemical papyri the meaning seems to be
simply' vet'digt'is' or other incrustation on a. corroded' metal. This is also its most usual
sense in alchemical texts. The removal of ios or cleaning of metal' was termed l[WO'LS.
Maria and Zosimos used the termios almost in the sense of chemical'compound~
The notion
of the potency of the metal being present in the ios in the same way as that of the snake
is in its venom seems to occur and is affirmed by the use of the word in the symbols of
the Chrysopreia ()f Kleopatra.
(Berthelot, Collection, i, 132, 133; Sherwood Taylor,
Ambix, i, 43; 'J. R. Partington, , The DiScovery of Bronze " Scientia, Oct. 1936, 198.)
li"PUTtC(Js!
'PUT(f~
uwinkle, may conceivably be an error for PIU;'S, liquid.
Piz.
translates as SOf'dis. The papyrus Ebers speaks of the wt'inkled Ct'ust (of slag or oxide)
wllich forms on melted copper (J. R. Partington, Origins and Development of Applied
CJie'm,'istry, p. 191).
.
_:65 D~mokritos, Physica .et~ystica,
29 (Berthelot, Collection, ii, p. 53,.1. 12). The
quotation is not exact. ,DemoIaltos has inroAel7f'Tal;
Stephanos, lnroAfAl?rTal.
58 I.e., Demokritos.
, i7 KrAuclas:TQv CPO"OI"
The word "pe' o.ft, saffron, was used in the alchemical texts
in"such .away as to make it probable that in many instances saffron was employed as
yellow dye liquor which was uSed to stain a metal, afterwards to be lacquered. The
practice survived to the seventeenth century;
cf. John Donne, Elegie VI I I, The
Co~pariSOI1,
,~d
Saffron of Cilicia is mentioned by Pliny (H. N., xxi, 17, 6) as the best variety.
In some, passages "pcJ.:CJs ~ay repr~nt
a mineral (cf.crocus
mat'tis=ferric
Demokritos.in()ne pas~age says ( Saffron has.the same action as the vapour'.,
oxide).
18 A,'ayaXXicDS
{3oTa"fI'
The word is usually translated (pimpernel' (Dioskurides, ii,
209). It is mentioned, apparently asa yellow dye-plant, by Demokritos in passages from
his lost works quoted by Synesios (Berthelot, Collection, ii, 66, 9) and Zosimos (ibid., 160, 7).
Its character as a dye-plant is confirmed in its mention with many such plants in a list
in the work of Moses (ibid., 306,24). Synesios quotes Demokritos as speaking of ( the flower
of the anagallis which has a blue flower'. Synesios had little understanding of the early
technical. processes of Demokritos, and ~xplains the latter~s use of the word as signifying
that the water should be driven off (or distilled) (TO avaYUYL"
TO ~awp).
In the Papyrus
Holmiensis ( The juice of theanagallis which has a blue flower' is used for tinting pearls.
It 'Po, rhubarb, is mentioned by Demokritos as a material for the preparation of a
dye-liquor, and in fact the root has a deep yellow colour owing to the chrysarobin contained
in it. The use of the material wholly puzzledSynesios, who supposed that Demokritos
by the use of the phrase TO ?rOJ'TW" pit intended to draw a fanciful analogy between the
river Rhafiowing into the Black Sea (II,i,'na) and the liquefaction of a solid.
80 XOA71f TTp(l7rO~WV
,;at ICJ'WOaXwv TlJ'WV.
The gall of various creatures is frequently
prescribed as a. yellow colouring matter in the chemical PapyJ;i (P. Leyd., 39, 63, 74, 75.
P. Holm,
C 2;f" 20;( 32'; H 11, 16, 20, 38; 1] 31; E 21; Lf( 41,,0 17) and is
employed in the same fashion by Demokritos (Berthelot, Collection, ii, 45, 8), who
in this passage mentions only calves' -bile. The work of Iamblichus, which the author
~ elsewhere conjectured to be a part of a hyPOthetical Demokritan treatise, mentions
the bile of the ichneumon,' fox, black-footed cock and camel. If in the time of Stephanos
this work was' attributed to Demokritos, the phrase ' of quadrupeds and certain beasts'
would be explained; Olympiodoros (ibid., 78, 18) says that Demokritos wrote on the gall
of fishes,
Translation
61
To the author's
139
Published by Maney Publishing (c) Society for the History of Alchemy and Chemistry
63
71 'HAHJ8oJ'o,"
is given in M.; ~AHjowpO"
by Ideler. The former word is not in the
dictionaries, nor can I assign any meaning to the -lJOJ'()V suffix: ;/AtoHpovov,
seat of the
sun " is a possible emendation.
f
40
Alchemical
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41
method level and retherial. 0 seed sown in the earth of silver, it also perfects
gold, and by the divine work <so do> the ash 86 and cadmia and ash of white
poplar wood 87. And the sulphurous things,. being thus reduced to ash, make
the work sulphurous again, and by their ash make the divine water untouched 88
for rebirth. The understanding person in opposition to the multitude
may find that the ash-which does many works especially concerned with
colouring if, to no small extent, chalk and lime and gypsum and what is called
tartar, and aphroselenon and the other burnt and incinerated species make a
white ash-promises wonderful things both for healing and for all the colorations
by dyeing, both of glasses and marbles. And that you may not be made
cowards by ignorance, hear what Hermes 89 says, 'If you see the All becoming
ash, know that it has been well prepared. For the ash is full of power and
virtue.' For just as woods which are made into lye become incombustible,
that is to say burnt away and reduced to ashes, these being mixed with the
liquor of gold 90 are no further burnt, but are operative for all sorts of tinctures,
of marbles and glasses and stones and woods and skins and likewise of all
fusible bodies. And being burnt to ashes they make many and divine works
and various colours (as from lead 91, and as from litharge and sand reduced
to ashes), and leading the nature back outside to the visible. On the one
hand they are active bodies, on the other hand a power, according to another
discourse, displaying activity. And such things as he is able to display to you
from matters incinerated and reduced to ashes pertain to the man skilled in
medicine. For such things as come 92 to rebirth, relate to an easily apprehended art, especially they who cook together the ash of common plants with
the like,.and melt together the ashes of bodies and glasseswith the like. So that
there is no need to be afraid of burning and reducing to ashes all these bodies.
For they come 93 again to a certain power and virtue and re-birth, having
a nature imitative of the whole universe and of the elements themselves,
whence also they have re-birth, a communion with a certain spirit, as of things
coming into existence by a material spirit. So copper, like a man, has both
soul and spirit. For these melted and metallic bodies when they are reduced
to ashes, being joined to the fire, are again made spirits, the fire giving freely
to them its spirit. For as they manifestly take it from the air that makes
all things, just as it also makes men and all things, thence is given them a vital
spirit and a soul. So also the fusible bodies, being reduced to ashes with the
metallic bodies, by a c~rtain method recover their soul, as if becoming akin
to the fire. And likewiseall the elements have creations, destructions, changes
and restorations from one to another. So also copper, being burnt and restored
with oil of roses 94 and being expelled, after it has undergone this many times,
becomes without stain, better than gold. But it is necessary to allow of this
being threefold, for the un-tinged, the being-tinged and the tinged. For by
the tincture it is restored, whether divinely or by way of healing. And on the
question of that which is being tinged, understand this to be the restoration,
Published by Maney Publishing (c) Society for the History of Alchemy and Chemistry
42
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Published by Maney Publishing (c) Society for the History of Alchemy and Chemistry
Translation
43
as it is that which comes from the cinder and ash for the tinctural virtue which
is in potency and through its actuality 95. For there are certain of the things
that suffer restoration. For he says this, that the rainwater 96 (?) of the true art
is burned and is fugitive in fire, but suffers from the fire and, crossing over,
it is not melted. And <in> the roasting of the projections according to the
Egyptian, which he uses, the drug is not melted in the tincture. So has said
the critical teacher and philosopher and guide; just as a sling passing by
someone may wound him 97 (that which is thrown is gone as a result of the
strength of the thrower), so then is gone the wound of the man standing in the
\vay. But he who has it, has it whoever he is, if indeed it truly is gone. So also
the ash itself runs and tinges indelibly and makes indelible the cause of the
tincture, or the drug is dissolved into its kindred fire and air, as being fugitive
and burnt up in the bellies of its parents.
Then we have for you other great discourses 98 (?); I will write many things
and more. This copper, suffering all things and being further roasted, becomes
the etesian 99 stone in colour, etesian as something binding 100. After being
roasted it is quenched in the divine moisture, which they call the divine water,
the dissolved oil, and it becomes the thickness of wine, and there remaining
for forty-one days 101 in the gentle heat of a vapour-tight vessel, the matter
being destroyed completes at length the apparent mystery, holy and soughtfor, of the water of sulphur. And it is the stone which does these things. For
just as we <make>
the four powers, namely, the appetitive 102, retentive,
strengthening and alterative, then we make the virgin water of sulphur. The
blood tinging all, as by an instrument, through the part of the liver lying beneath
the stomach, both warming the body which has it and burning also the whole
of the two sulphurs. For the yellow milk which is in the liver is changed into
blood more than by the living plants. And again this pure work being despumated in the kidneys makes the seed and the re-birth. So also the art,
according to the art of the white and the yellow, makes the synthesis from
a little horse-dung, that is the despumation of the art, and the seed of re-birth,
that after a little time you may construct 103 the thing sought for in form and
colour and size. And thus is the work. For there <it is> by means of the
. elements, if also the thing sought by them is born of the female and the male
likewise, and that which is generated is perfected.
For observe closely the fire in the art and the birth of the spirit which does
not remain fixed. Then also mistakes become previous irritations 104 the
female coldness, the slow to move, the miscarriage. Wherefore also the womb.
lustful and virgin and the place of the man 105, all desirous whensoever it may
be made quick 106, it is this which is the aphrodisiac symbol of joy and love,
which is laughter 107. So also the melters of gold, understanding what they say,
say this ( they laughed ' 108, and then they employ projections according to the
method of the Egyptian, which matters, being corrupted, the etesian stone
itself operates when well managed, as also do we. And do not wonder if
t
44
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Published by Maney Publishing (c) Society for the History of Alchemy and Chemistry
45
from many stones and various species the stone, being one, is born and is so
spoken of. Do you not see that those who cultivate the muse and things of
beauty, as they make animals and glasses and dyes, make a single stone from
many species? Especially do they make it from lead" Jt and that which has
become bronze-like, that they may not lack a carving. And as such useful
stones make all such things, from many stones they make one stone, which
they call the etesian stone. On account of this prepare the inscription 109
for the etesian stones; concocting and quenching the water released, as
I said, and putrefying it, they make the water which is divine, virgin, from
a single sulphur. This is the etesian stone. With these it is called by all
names. It is the porphyry 110 which is found in the purple mineral, the purplecoloured substance made from tin 111, the Macedonian <stone>, and if any
other name has been spoken of or written or symbolised in the divine and
allegorical writing, it is that; for if the writings would signify any thing,
they allegorise about many things. This the etesian stone, the many-coloured
according to Hennes 112, which is given out in the Little Key 113 as being operated
for every colour and as being displayed with copper and revived by oil of the
phanos 114. For he made fortunate those who had charge of Egypt and also
their prophets. And these matters relate to the substances reduced to ashes
and incinerated and to operations rendering the material incombustible.
And concerning elreosis 115 for these works (for this especially is wont to perform
all things) they make the ash in diverse fashion after the white composition
has been whitened. And first of all with sun and dew 116, with brine 117 of
sea-water, or with urine 118 or sour-brine 119, desiccating for many days by the
power of the sun, and with ample triturations of potsherds, they triturate
the iosis 120 with mercury, that it may be absorbed by the dry powder; and
submitting it to elreosis, they heat it in the sun imbibing it in the instrument
for a day, and, drying it, they triturate it again and moisten it. Again drying it,
they take oxymel 121 and heat it for three days, and while they live they are
stedfast and watch and triturate again, and make it the thickness of wine or
oil and putrefy it with a very gentle fire for 41 days 122, and triturate it [and
triturate it] and taking the silver-liquid 123 and sulphur after the laurels 124
and all the other things, they heat them and project them on well-cleaned
copp~r with shining glass 125 and natron and.misy 126.
46
Published by Maney Publishing (c) Society for the History of Alchemy and Chemistry
NOTES.
71 The name Theodoros occurs in the Greek alchemical writings:
(1) in the Dedication
(Berth., ColI., iii, 4) where are mentioned ' the famous thoughts of Theodoros who is rich
in god-inspired ways'; (2) in the title of the work Headings of the book oj Zosimos addressed
to Theodoros.
The Theodoros mentioned in the Dedication is probably not identical with the Theodoros
to whom Stephanos addresses the letter, for it is probable that the Dedication was written
at the same time as the alchemical poems, which quote Stephanos and probably date
from the eighth century.
73 The six metals;
this is confirmed by a gloss of Pizimenti.
7C K,\avoLaJ'os.
This word is not a proper name. It is mentioned eleven t:imes in the
alchemical corpus. Berthelot conjectures that it may be a copper-lead alloy containing
perhaps also zinc. He supposes the name to be equivalent to aes Claudianum (cf. aes
Marianum, Livianum -etc.). An examination of the texts renders this doubtful. It is
classified with minerals (chrysocolla, pyrites) rather than with metals.
76 AevA:p)'t:I'os. Not in the lexicons, nor mentioned elsewhere in the alchemical corpus.
71 The symbolism of the serpent or Dragon in Greek Alchemy is quite complex
(v. Sherwood Taylor, Ambix, 1, 45-46). The specifying of the colour of the parts of the
serpent is found also in two anonymous fragments of doubtful date (Berth., Coll., iii,
21-3). The dragon seems here, as in later Alchemy, to be connected with the idea of
putrefaction. A long passage in the late alchemical poem of Theophrastos on the Sacred
Art develops the notion further (Ideler, ii, 332-3: see also translation by C. A. Browne.
Scientific Monthly, Sept. 1920, 204-5).
'1'1 MaYLt7TpUIJlU5.
An official position.
'18 Ka{3LoaptOs.
The word, which has elsewbere been translated as a proper name,
Cabidarius, means' lapidary':
it does not seem to occur before the fifth century. Nothing
is known of Theodoros or J akobos.
'11 'AL8a~71.
The vapours were regarded as spirits capable of penetrating and colouring
metals.
80 4a"tls.
This word in non-alchemical texts denotes a torch, lamp or lantern.
Olympiodoros (Berth., Coli., ii, 75) uses the word as equivalent to a cup ... ' a cup or
phanos of glass lying on the top'. . .. But in the Apparatus and Furnaces of Zosimos
(ibid., ii, 234) we find: ' But it is possible to fix mercury in the phanos and similar apparatus
with, as it were, a serpent-shaped base'.
It is difficult to picture the apparatus.
81 C/. Dioskurides, Mat. Med., v, 110.
S! KWJJ"pLS.
This word (also KUfJa(l, KC}I'/taPI, Kclp.apt)) is used in three senses, first
and usually as a purple dye-stuff, secondly as a white earthy substance classified with Chian
Earth, talc, selenite, etc. Lastly, in the Syriac, texts it represents a highly poisonous
substance, perhaps white arsenic (Berthelot, La Chimie au Moyen Age, ii, 26).
83 Ideler gives "(}~()V,
, entire', but M. and many other MSS. give i"('AUIJ, ' material'.
Piz. translates materiali '.
8C Piz. :
quce plane planiores ducuntur '.
I
47
Apparently taken from Hermes' lost work, quoted by Zosimos(Berth., ColI., ii. 189).
A8u:T(}S.
A word much used in Greek Alchemy. In non-alchemical texts it
signifies untouched, vif'gin, not-to-be-touched. sQ,(;f'ed. In alchemical texts it is used chiefly
of sulphur. The alchemical lexicon gives it the meaning T(J Ku8upc)I' ,.(e' apa>UJI'TIIJ',
the pure and undefiled (01' undefiling): vcwp 8ei()v ci.8iIt.T(JV, water of virgin sulphur, was
used by early alchemical authors for tinting metals.
89 This phrase is in character with Hermes' lost treatise but is not quoted elsewhere.
90 See Note 47 (Ambix, 2, 137).
Presumably alkali from wood ash was-used in making
polysulphide or thio-arsenate solutions for tinting metals.
til Ideler has Kp6"ov
(of saffron), but M. gives the sign of lead and also It:p,iJ'(JlJ (of
Saturn).
92 Reading of M.adopted.
93 The power of ashes to regenerate the plant from which they were made is met with
again in the sixteenth and seventeenth centuries 'under the title palingenesis (c/. Stephanos,
7raAeyyel'et1ice).
The underI~g idea is, to quote an anonymous .work on Curiosities of
Art and Natuf'e in Husbandf'Y and Gardening (1707), that the Ideas, the Shadows, the
Phantoms of Bodies preserve themselves in the salts that are extracted from them '. Some
seventeenth-century author~ regarded the salts extracted from these ashes as no less than
the substantial form of the plants. The earliest author to mention palingenesis appears
to be Paracelsus. It is discussed by some twenty other authors and most miracuious
experiments adduced. Boyle (W O1'ks, ed. Birch, 1744, i, 216, b) tried experiments on the
freezing of lixivia of ashes, and concluded that palingenesis was illusory. It would be
interesting to know whether Stephanos was the source of the notion of palingenesis.
94 Not mentioned in the works of earlier alchemists.
Oil of natron is used by Mary
for a similar purpose. Hippocrates makes frequent mention of oil of roses. This is
presumably olive-oil scented with roses, not a distilled product. Stills for producing oil
of roses, PC,C(J(rToyp.Ct are mentioned by late alchemical texts (post 1000 A.D.). Rose-water
is mentioned under the latter name by the tenth-century authors Constantinm;
Porphyrogenetes and Theophanes Nonnus.
'
95 tE"FP'YeU1
seems to be used both for' virtue' or activity'-its
usual alchemical
sense-and also as a term of Aristotelean philosophy meaning , existence in actuality"
as opposed to ({wafLes " existence in potency'.
96 ",?
This sign does not correspond exactly to any recorded, but may be that for
rain-water,
(Zuretti, op. cit., p. 18, sign 959), Piz. translates tutia '. The word
is evidently neuter, so is unlikely to be the latter.
97 Piz.:
pneter labens aliquem vulneraret', ,j".ovane perhaps being taken for a part
87
Published by Maney Publishing (c) Society for the History of Alchemy and Chemistry
88
II
uowp veTov
of l'''tH'Ti(w.
98 Piz. translates the sign as' sermones ' ....
deinceps alios vobis sennones comparavi,
in quibus multo plura conscribam'.
The word omitted may be A(JYOtJS.
I
99 L\.l(Jo~ tT'Itrlos
seems to have been equivalent to some pyritic substance. It seems
that cuprous oxide (aes ustunz) may be intended above, which is of a similar colour to the
reddish-purple iron oxide from burnt pyrites.
100 Piz.:
ut quidam coruscans\~thesius '.
101 Ideler has p.CrACfna;
M. has fLO., 41. Piz. has per quadraginta dies' (see also
note 133).
C
102
Following M.
1001
.A7rOTeXJl~
fIp(Iepe8ttTpOf.
48
AvcpoKaBltTrpta.
Gftecitatis
Ducange's Glossarium
The word
might mean seat of the male' from av~p and "a8(t1T~ptOJ' or some such word.
106
elO".
The meaning is doubtful. The word does not seem to bear the meaning
quick '=pregnant.
107 Piz. refers in a gloss to
Lullus in codicillo 149 in cap. Quid sit materia lapidis.'
The passage intended appears to be that given in Chapter L of the Codicillum as printed
by Manget, Bibliotkeca Chymica Curiosa, i, 897.
108 This curious passage seems designed to explain a phrase in the short recipe entitled
the Diplosis of Eugenios (Berth., Coll., ii, 39,9). The recipe specifies Burnt copper three
parts. Gold one part. Melt and throw in arsenic. Calcine and you will find it brittle.
Then triturate with vinegar for six days in the sun. Then after drying it, melt silver
":UL yAtlD'I'f" ...
', which last phrase may be translated
and it laughed'.
This phrase
is presumably an ancient copyist's error, to explain which Stephanos ha~ used his ingenuity.
t
Tnx
Published by Maney Publishing (c) Society for the History of Alchemy and Chemistry
rpm/HIli, so also M. Piz. evidently reads 13acp'I", for he translates tincturam '.
Not mentioned elsewhere in alchemical texts.
111 It is hard to resist the suggestion that this is the earliest reference to purple of
Cassius.
112 Id. has 7rapepp-os, which does not appear in the dictionaries.
1\1. has 7r.UP f'NJ.~.
Piz. translates' apud Hermetem " which the next line confirms.
.
lOt
110
116 Exposure to dew and sun was practised in the recipes of the Papyrus ,Holmiensis
and in recipes of Demokritos (Berth., CoIl., ii, 45, 22, v; also 155, 6, 10) and Zo~imos (ibid .
113, 18).
117 "AAp:'1.
Brine is used only in the Demokritan redpes or in passages deriving therefrom. It! use is for treating various mineral substances (Berth.~ Call., ii, 45, 2; 45, 14;
45,21 ; 20,17; 51,12; 52,9; 54,17, etc.).
118 OJpOJ/.
Urine is used extensively in recipes of the chemical papyri and in recipes
of the Demokritan type. Its use is as a corrosive and detergent liquid similar to brine
(Berth., ColI., ii, pp. 44-55, 288-312 passim).
119 'OEaAp-71.
A mixture of brine and vinegar. Mentioned as materia medica by
Dioskurides (Mat. Med., v, 33) and much used as a corrosive material in the Demokritan
recipes (Berth., Call., ii, 44, 15; 45.12-14; 288, 24; 394, 4; 395, 24; 308:,28, etc.).
It is mentioned in the Papyrus of Leyden (Recipe 48).
120 Perhaps here used for a mixture designed to bring about coloration (Sherwood
Taylor, Ambix, 2, p. 138, note sa).
121 OEvp-EAL
was a mixture of vinegar and honey often used as a medicament
(Dioskurides, Mat. Med., v, 22). Demokritos employs it as a corrosive in the treatment
of pyrites (Berth., CoIl., ii, 44, 16).
Published by Maney Publishing (c) Society for the History of Alchemy and Chemistry
note
Piz. translates
49
(see
110).
123 'APYIJPO{wfLW"
is mentioned in two passages (Berth., ColI., ii, 19, 14; 214, 5).
The first speaks of the (a1'gYf'ozomion which is of citrons' ; the second is very obscure but
seems to indicate the meaning given here.
12& ~a~JlwJl,
Laurels. Possibly a cover-name for arsenic trioxide, mercury or ' white
sulphur'.
The only phrase which can explain this curious symbolism, which finds parallels
in several early texts. is an (01'aele of Apollo' (Berth., ColI., ii, 276, 4-5), where, apropos
of the distillation or sublimation of mercury, it is said, that Like a virgin laurel it raises
itself on to the lids of cauldrons '.
125 The"USeof glass in a projection is not found elsewhere in alchemical texts.
f
liS MitTv.
Misy is mentioned by Dioskurides and by Pliny (Hist. Nat., xxxiv, 31).
It is evidently a mixture of basic iron and copper sulphates resulting from the natural'
oxidation of pyrites. It is used in a great number of recipes of the Demokritan type and
also in the recipes of the Chemical Papyri. It was apparently used:
(a) for the surface removal of copper from base gold (PapY1'2'S of Leyden, 15, 17,
25, 51, 69, 76, 88) ;
(b) in the arsenical mixtures used for whitening copper (Berth., Coli., ii, 46, 20;
53, 2; 138, 2; 223, 14; 286, 8; 288, 12) ;
(c) in the surface cleaning or coloration of metals (ibid., 46, 2; 166, 17) ;
Cd) in yellow varnishes destined for the surface coloration of metals (ibid., 56, 2;
310, 25) ;
(e) in the so-called yellow sulphur' (ibid., 45, 2; 166, 17) ;
(f) as a mordant in dyeing {Papyrus Holmiensis, (', 1; 1t:0, 12, 35; n7, 12).
f