Zosimos or ZOSIME

(3rd century)

III. i. — THE DIVINE ZOSIME
WE VIRTUE.[1] — LESSON I

1. The composition of the waters, the movement, the increase, the removal and the restitution of the bodily nature, the separation of the spirit from the body,[2] and the fixation of the spirit on the body; operations which do not result from the addition of foreign natures drawn from without, but which are due to the proper, unique nature, acting on itself, derived from a single species, as well as (the use of) hardened and solidified ores, and liquid extracts of plant tissue; this whole uniform and polychrome system includes the multiple and infinitely varied research of all things, the research of nature, subordinated to the lunar influence and to the measurement of time, which regulates the term and the increase according to which nature is transformed. .

2. Saying these things, I fell asleep; and I saw a priest standing before me on top of a cup-shaped altar.[3] This altar had fifteen steps to climb. The priest was standing there, and I heard a voice from above saying to me: I have performed the action of descending the fifteen steps, walking towards darkness, and the action of ascending the steps, going towards the light. It is the priest who renews me, rejecting the thick nature of the body. Thus consecrated a priest by necessity, I become a spirit.

Having heard the voice of the one standing on the cup-shaped altar, I asked him who he was. And he, in a shrill voice, answered me in these terms: “I am Ion,[4] the priest of the sanctuaries, and I undergo an intolerable violence. Someone came hastily in the morning, and he assaulted me, stabbing me with a sword, and dismembering me, according to the rules of the combination. He removed all the skin from my head, with the sword he held (in hand); he mixed the bones with the flesh[5] and he made them burn with the fire of treatment. This is how I learned, through the transformation of the body, to become a spirit. Such is the intolerable violence (that I suffered).

As he was still talking to me, and I forced him to talk to me, his eyes became like blood, and he vomited all his flesh. And I saw him (changed into) a little counterfeit man, tearing himself with his own teeth, and collapsing.

3. Filled with fear, I awoke and thought, “Isn't that the composition of the waters? not. I was persuaded that I had understood correctly; and I fell asleep again. I saw the same cup-shaped altar, and at the top, boiling water and many people going there without ceasing.[6] And there was no one I could ask outside the altar. I then go up to the altar to see this show. And I see a little man, a barber whitened by the years, who says to me: “What are you looking at? I replied that I was surprised to see Peau's agitation and that of the men burned and alive. He answered me in these terms: "This show that you see is the entry, and the exit, and the mutation." I asked him again:

What mutation? And he answered me: “This is the place of the operation called maceration; for men who want to obtain virtue enter here and become spirits, after fleeing the body. So I said to him: “And you are a spirit? And he answered me: "Yes a spirit and a guardian of spirits has." During our conversation, the boil increasing, and the people uttering lamentable cries, I saw a man of copper, holding in his hand a tablet of lead.[7] He said the following words to me, looking at the tablet: "I command all those who are subject to the chastisement to calm down, to each take a tablet of lead, to write with their own hand, and to keep their eyes raised in air and open mouths, until their vintage[8] is developed”.The deed followed the word and the master of the house said to me: “You contemplated, you stretched your neck upwards and you saw what was done”. I answered him that I saw, and he said to me: “The one you see is the copper man; he is the chief of the priests and the sacrificed, he who vomits his own flesh. Authority was given to him over this water and over the punished people”.

4. After having this appearance, I woke up again. I said to him: What is the cause of this vision? Isn't this then the bubbling white and yellow water, the divine water? And I found that I had understood correctly. I say that it is beautiful to speak and beautiful to listen, beautiful to give and beautiful to receive, beautiful to be poor and beautiful to be rich. Now, how does nature learn to give and to receive? The copper man gives and the liquefied stone receives; the mineral gives and the plant receives; the stars give and the flowers receive; heaven gives and earth receives; the thunderbolts give the fire which soars.In the cup-shaped altar, all things intertwine, and all dissociate: all things unite; all combine; all things mingle, and all separate; all things are wet, and all are dried up; all things bloom and all wither. Indeed, for each it is by the method, by the measure, by the exact weighing of the four elements that the intertwining and the dissociation of all things takes place; no binding occurs without a method. There is a natural method, to blow and to suck, to keep the classes stationary, to increase them and to decrease them. When all things, in a word, agree by division and by union, without the method being neglected in any way, nature is transformed;for nature, being turned back on itself, is transformed: it is nature and the bond of virtue in the whole universe. by the exact weighing of the four elements that the intertwining and dissociation of all things takes place; no binding occurs without a method. There is a natural method, to blow and to suck, to keep the classes stationary, to increase them and to decrease them. When all things, in a word, agree by division and by union, without the method being neglected in any way, nature is transformed; for nature, being turned back on itself, is transformed: it is nature and the bond of virtue in the whole universe. by the exact weighing of the four elements that the intertwining and dissociation of all things takes place;no binding occurs without a method. There is a natural method, to blow and to suck, to keep the classes stationary, to increase them and to decrease them. When all things, in a word, agree by division and by union, without the method being neglected in any way, nature is transformed; for nature, being turned back on itself, is transformed: it is nature and the bond of virtue in the whole universe. in a word, agree by division and by union, without the method being neglected in any way, nature is transformed; for nature, being turned back on itself, is transformed: it is nature and the bond of virtue in the whole universe. in a word, agree by division and by union, without the method being neglected in any way, nature is transformed;for nature, being turned back on itself, is transformed: it is nature and the bond of virtue in the whole universe.

5. In short, my friend, build a monolithic temple, like white lead, like alabaster, having neither beginning nor end in its construction. Let there be a source of very pure water within, sparkling like the sun. Carefully observe which side is the entrance to the temple and pick up a sword; then seek the entrance, for it is narrow where the opening is. A serpent lies at the entrance, guarding the temple. Take hold of him; you will immolate him first; skin him, and taking his flesh and bones, separate his limbs; then reuniting the limbs with the bones, at the entrance of the temple, make it a step, climb on it, and enter: you will find there what you are looking for.The priest, this man of copper, whom you see seated in the source, gathering (in him) the color, do not regard him as a man of copper; for he changed the color of his nature and became a man of money. If you want him, you will soon have him (as a) golden man.[9]

6. This preamble is an entry intended to show you the flowers of the discourses that will follow (that is to say) the search for virtues, knowledge, reason, the doctrines of intelligence, effective methods, the revelations that elucidate the secret words. Thus virtue pursues the All, in its time and with method,

7. What do these words mean: "Nature triumphing over natures" or this "At the moment when it is accomplished, it is seized with vertigo"? and even:

o Restricted in research, it takes on the common face of the work of

- Everything, and she absorbs the proper matter of the species-”? And this: “then fallen outside (of) her first appearance, she thinks she is dying where? And this:

“When, speaking a barbaric language, she imitates one who speaks the Hebrew language; then, defending herself, The unhappy woman makes herself lighter by mixing her own limbs. ”? And this! The liquid set is brought to maturity by the fire

8. Based on the clarity of these conceptions of intelligence, transforms nature, and considers multiple matter as being one. Do not clearly expose such a property to anyone; but be self-sufficient, lest by speaking you destroy yourself. Because silence teaches virtue, it is beautiful to see the mutations of the four metals [lead, copper, asem (or silver), tin], changed into perfect gold.

Taking salt, wets the sulfur, so as to bring the mass into the consistency of honeyed wax. Chains the strength of each other; add rosacea to it and make it into an acid, the first ferment of the white color, derived from rosacea. With these (substances) you will gradually bring the tamed copper to a white appearance. Distill by the fifth method, by means of the three sublimated vapours: you will find the expected gold. This is how by taming matter you obtain the unique species, drawn from several species.[10]

III. ii. — LIME[11]
ZOSIME SAYS ABOUT LIME

1. I will make (things) clear to you. It is known that the stone alabastron[12] is called brain,[13] because it is the fixing agent of any volatile dye. Taking therefore the alabastron stone, cook it for a night and a day; have some lime, take very strong vinegar and boil it: you will be amazed; for you will realize a divine manufacture, a product which whitens the surface (of the metals) to the highest degree. Leave to settle, then add very strong vinegar, operating in a vase without a lid, in order to remove the sublimated vapor as it forms above. Still taking strong vinegar, cause this vapor to rise for seven days, and operate in this way until the vapor no longer rises.Leave the product for forty days (exposed) to the sun and to the dew, at the fixed time; then softened with rainwater.

This is the uncommunicated mystery, which none of the prophets dared to divulge by word; but they revealed it only to initiate. They called it the brainstone in their symbolic writings, the unstoned stone, the unknown thing which is known to all, the despised thing which is very precious, the given and ungiven thing of God.[14] As for me, I will greet it by the name of (stone) not given and given by God: it is the only one, in our work, which dominates matter. Such is the preparation which possesses the power, the Mithraic mystery.

2. The spirit of fire units with the stone and becomes a unique kind spirit. Now I will explain to you the works of the stone. Mixed with comaris, it produces pearls, and this is what has been called chrysolite. The spirit operates all things by the power of dry powder. And I am going to explain to you the word comaris, something that no one dared to divulge; but these (the ancients) transmitted it to intelligent people. She holds the female power, the one that we must prefer; for laundering has become an object of reverence for every prophet.

I will also explain to you the power of the pearl. She accomplishes her works, decoctioned in oil. She represents feminine power. Taking the pearl, you will put it in a decoction with oil, in an unstoppered vase, without a lid, for 3 hours, on a moderate fire. Taking a woolen cloth, rub it against the pearl, in order to remove the oil and hold, (the available pearl) for the needs of the dyes; for the accomplishment of the material (transformation) takes place by means of the pearl.

2a. Stephanus[15] says: Take (the compound metal) of the four elements, (add to it the highest[16] and the lowest arsenic, the rough and the russet, the mile and the female, in equal weights, in order to unite them together: for as the bird broods her eggs and brings them to term in the heat, so you will brood and bring to fruition your work,[17] having carried it outside, sprinkled with divine waters, exposed to the sun and in hot places, after having cooked it over a low fire, placing it in virgin milk.[18] Beware of the smoke.Plunge the product in Hades;[19] [take it out, sprinkle it with Cilician saffron, in the sun and in warm places; cook it over a low fire, with virgin milk, out of the smoke. Immerse it in Hades[ 20]] Stir carefully,until the preparation has taken consistency, and cannot escape from the fire. So, take (a part of it), and when the soul and the spirit are unified (with the body) and form only one being, project on the metallic body some silver and you will have gold, such as the treasures of kings do not contain.

This is the mystery of the philosophers, which our fathers swore neither to reveal nor to publish.

3. By elevation is meant the rise of the flowers:[21] the water with which the product has been sprinkled rises and rises without obstacle, as a result of the intimate association of the body with the sulphur.[22] Otherwise (the body) remains at the bottom (of the sublimation vase?) Let's just use the mortar and the filter for the two dyes.

As for copper, Zosimus says about it: Has Weathered by most waters, because of the humidity of the air and the heat, it increases in volume and becomes covered with flowers, which are by far the sweetest; it bears fruit through the productive action of nature”.

III. iii. —AGATHODEMON,
After the refining of the copper and its blackening, then its subsequent bleaching, then will take place the solid yellowing.

III. iv. — HERMES
Unless you strip bodies of their corporeal nature and impart corporeal nature to incorporeal beings, nothing you expect will take place.[23]

III. v. — ZOSIME
LESSON II
1. Finally I was seized with the desire to climb the seven steps and see the seven chastisements; and as befits, in one of the (fixed) days I completed the route of ascent. Going back to it several times, I walked the road. On the way back, I couldn't find my way. Immersed in great discouragement, not seeing how to get out, I fell asleep.

I saw in my sleep a certain little man, a barber dressed in a red robe and royal attire, who was standing outside the place of punishment, and he said to me: What are you doing (there), oh man? And I answered him: I stop here because hue, having strayed from all paths, I find myself lost. He said to me (then): Follow me. And I came and followed him. As we were near the place of punishments, I saw the one who was guiding me, this little barber, enter this place and his whole body was consumed by fire.

2. At this sight, I moved away, I trembled with fear; then I woke up, and I said to myself: What do I see? and again I clarified my reasoning and I understood that this barber was the copper man, dressed in red clothing, and I said (to myself): I have understood correctly, it is the copper man. He must first enter the place of punishment.

3. Again my soul desired to ascend the 3rd degree. And again, alone, I followed the path; and as I was near the place of punishment, I again lost my way, not knowing my way, and stopped in despair. And again, similarly, I saw an old man whitened by the years, completely white, blindingly white. His name was Agathodemon. Turning around, this white-haired old man looked at me for a long hour, And I asked him: Show me the right way. He didn't look back at me, but he hastened to go his own way. Going back and forth, here and there, I hurriedly reached the altar. When I reached the top of the altar, I saw the white-haired old man enter the place of punishment. O demiurges of celestial natures!How it was immediately set on fire! What a terrible tale, my brothers! For, as a result of the violence of the punishment, his eyes filled with blood. I spoke (to him) and asked him: Why are you lying down? But he, having half-opened his mouth, said to me: I am the man of lead and I am undergoing an intolerable violence[24]”. Thereupon, seized with great fear, I awoke and sought within myself the reason for this fact. Again I reflect and say to myself:

I clearly understood by this that lead must be rejected; vision really relates to the composition of liquids.

III. v — WORK BY THE SAME ZOSIME
LESSON III

1. Again I noticed the divine and sacred altar in the form of a cup, and I saw a priest clothed in a white (robe), falling down to his feet, who was celebrating these fearful mysteries, and I said: What is this one? And he answered me: He is the priest of the sanctuaries. It is he who has the habit of bloodying bodies, making clairvoyant eyes and raising the dead. Then, falling again (on the ground), I fell asleep again. While I was ascending the fourth degree, I saw, from the eastern side, (someone) coming, holding a sword in his hand. Another, behind him, carried a circular object, of dazzling whiteness, and very beautiful to behold, called the Cinnabar Meridian.[25]As I approached the place of punishment, he told me that whoever held a sword should cut off his head,

Having woken up again, I say (to myself): I have understood; it is about liquids in the art of metals. The one who carried the sword says again You have accomplished the ascent of the seven degrees. The other resumed, at the same time as he let the lead dissolve by all the liquids (?),[26] Art is accomplished

III. vi. — THE DIVINE ZOSIME
ON VIRTUE AND INTERPRETATION[27]

1. To obey his inclination and in order to explain the dream he had had,[28] he said: I saw an altar in the form of a cup; an igneous spirit, standing on the altar, presided over the effervescence, the bubbling and the calcination of the men who rose up. I inquired about the people who were standing, and I said: I see with astonishment the effervescence and the bubbling; how are these men in ignition alive? And answering me, he said to me: This effervescence that you see is the place where the maceration takes place. Men who want to obtain virtue enter here; they lose their bodies (and) become spirits.The exercise (to virtue) is explained by this, because of the (word) to exercise;[29] because, by rejecting the thickness of the body, they become spirits.

2. Democritus says something similar: "Continue the treatment until a yellow ios is formed like the color of gold, arriving at the state of mind by means of the ios" Indeed , the ios coming from the substance deprived of body, by the action of the serpent, signifies the spirit.[30] Due to the accomplishment of the yellow coloring, the ios is called the color of gold,” This is how they convey their thought verbally and proclaim it, until they are achieved a uniform appearance. And he continues:

“Make until you can make it flow” — making it flow comes from liquefaction and not from extraction, because they change the letter s to t.[31] He says thus: "Make it flow"; what he means by liquefaction, as we have explained. As for his words: “Do the treatment, until you can make it flow”; this is equivalent to the word used above of simultaneous flow.[32]

3. The expression siderite,[33] a name also used by those mentioned below, designates, in accordance with what he reports: molybdochalcum and etesian stone.

Pyrite, a material used because of its coloring faculty, after it has been burned or subjected to the action of fire, signifies copper (derived from pyrite).

Similarly the word argyrite is used for the material which remains after the expulsion of the mercury; for copper stripped of excess mercury becomes argyrite;[34] while the etesian stone is mercury itself, according to the true interpretation of the set of operations (?). Indeed the departure of mercury announces the next appearance of the color of gold by fire.

He says "siderite" because of the necessity of involving the combination of lead. Indeed the combined substances produce siderite.[35]

4. Similarly, what is the heart of iron? When the mass is broken, as happens during this extraction—using the words according to the analogies—we find the manifest theory, and it reveals the secret to us.

In other passages, Democritus says: "Practice the treatment with brine mixed with vinegar or urine, or with both together." Hear moreover (as you understand it from the writing, or as the thing is explained there), that the thing is possible by operating with other liquids; whereas none of this remains (in the preparation), these liquids being poured out afterwards, during the washing of the composition.

5. It is on this subject that the very ancient Ostanes, in his demonstrations, says: Someone tells this about a certain Sophar, who lived previously in Persia. This divine Sophar expresses himself thus: “There exists on a pillar a brazen eagle,[36] which descends into the pure fountain and bathes there every day, renewing itself by this diet”. Then he said: "The eagle, of which we have given the interpretation, has the habit of bathing every day". How then, by implying the same thing in another way, does he reject ablution and daily washing? It is necessary (to explain) exactly about the present operation. Held in uncertainty because of the (ambiguous) doctrine of the philosopher, we must however wash and rejuvenate the copper eagle for 365 whole days;as is appropriate from the rest of his treatise, for Ostanes expresses himself thus: Press the harvest.[37] Further down, he explains that this means [38] washing by flow; by this mystery, one must understand the ios. He adds, speaking very clearly: “Go towards the current of the Nile; you will find there a stone having a spirit; take it, cut it in two; put your hand within and draw out the heart: for his soul is in his heart. By the expression: "Go towards the current of the Nile, you will find there a stone having a spirit"; it clearly designates the products washed by currents (of water), during the maceration of our stone.This is how any ore of copper is employed for the generation of metals, as well as any ore of lead. “You will find, he says, this stone which has a spirit” which relates to the expulsion of mercury. he explains that this means [38] washing by flow; by this mystery, one must understand the ios. He adds, speaking very clearly: “Go towards the current of the Nile; you will find there a stone having a spirit; take it, cut it in two; put your hand within and draw out the heart: for his soul is in his heart. By the expression: "Go towards the current of the Nile, you will find there a stone having a spirit"; it clearly designates the products washed by currents (of water), during the maceration of our stone.This is how any ore of copper is employed for the generation of metals, as well as any ore of lead. “You will find, he says, this stone which has a spirit” which relates to the expulsion of mercury. he explains that this means [38] washing by flow; by this mystery, one must understand the ios. He adds, speaking very clearly: “Go towards the current of the Nile; you will find there a stone having a spirit; take it, cut it in two; put your hand within and draw out the heart: for his soul is in his heart. By the expression: "Go towards the current of the Nile, you will find there a stone having a spirit"; it clearly designates the products washed by currents (of water), during the maceration of our stone.This is how any ore of copper is employed for the generation of metals, as well as any ore of lead. “You will find, he says, this stone which has a spirit” which relates to the expulsion of mercury. speaking very clearly: “Go towards the current of the Nile; you will find there a stone having a spirit; take it, cut it in two; put your hand within and draw out the heart: for his soul is in his heart. By the expression: "Go towards the current of the Nile, you will find there a stone having a spirit"; it clearly designates the products washed by currents (of water), during the maceration of our stone. This is how any ore of copper is employed for the generation of metals, as well as any ore of lead.“You will find, he says, this stone which has a spirit” which relates to the expulsion of mercury. speaking very clearly: “Go towards the current of the Nile; you will find there a stone having a spirit; take it, cut it in two; put your hand within and draw out the heart: for his soul is in his heart. By the expression: "Go towards the current of the Nile, you will find there a stone having a spirit"; it clearly designates the products washed by currents (of water), during the maceration of our stone. This is how any ore of copper is employed for the generation of metals, as well as any ore of lead. “You will find, he says, this stone which has a spirit” which relates to the expulsion of mercury.“Go towards the current of the Nile, you will find there a stone having a spirit”; it clearly designates the products washed by currents (of water), during the maceration of our stone. This is how any ore of copper is employed for the generation of metals, as well as any ore of lead. “You will find, he says, this stone which has a spirit” which relates to the expulsion of mercury. “Go towards the current of the Nile, you will find there a stone having a spirit”; it clearly designates the products washed by currents (of water), during the maceration of our stone. This is how any ore of copper is employed for the generation of metals, as well as any ore of lead.“You will find, he says, this stone which has a spirit” which relates to the expulsion of mercury.

6. It is for these reasons that my excellent (master), Democritus, himself distinguishes and says: "Receive this stone which is not a stone, this precious thing which has no value, this polymorphous object which has no form, this unknown which is known to all, which has several names and which has no name:[39] “I want to speak of aphroselinon”.Because this stone is not a stone, and while being very precious it has no monetary value; his nature is unique , his name unique. However, he has been given several denominations, I do not say absolutely speaking, but according to his nature; so that if we call it either: being who flees fire, or: white vapor, or: white copper, we are not lying.

He says that it (reduces itself entirely) into a condensed cloud, since it flees fire, unlike all other metallic bodies; it is the sublimated vapor of cinnabar, and it alone whitens copper. So heat it gently and quench it in donkey's or goat's milk. [Realize, after having made the connection, that it flees fire, unlike all other bodies; that it is the sublimated vapor of cinnabar, and that it alone whitens copper.)

. How do philosophers understand this thought, namely what (Democritus) calls stone, pyrite stripped of its mercury? This excellent philosopher (said): “Who does not know that the sublimated vapor of cinnabar is mercury? it is by its means that it is made. This is why if someone, after having dissolved the cinnabar in the oil of natron, after having mixed it and enclosed it in double vases, then exposes it to a continuous fire, he will collect all the vapor fixed by the heat on (metallic) bodies[40]”.

So therefore the stone, I mean the one by means of which one obtains the fixation on the (metallic) body of the magnesia, is not a real stone.[41] Indeed, it is in its nature to flow (by volatilization).

Don't you hear what Democritus says above: a Taking mercury, fix the body of magnesia by means of a mixed matter, so as to obtain a single metallic substance, molybdochalcum. Isn't that then aphroselinon? Because everyone knows that, during their ascent, Aphrodite (Venus) and Selene (the Moon) form a compound, which we call aphrosélinon. However, everyone also knows that astrologers assign copper to Venus during her ascension.

Some say that mercury is a thicker thing; others, that mercury is a more spiritual thing: given that, in the decline of the moon, there is a decrease in light: [42] This decline or flow also results from the proper nature of all the other stars. Jupiter alone is first called electrum, during its ascent;[43] all electrum being composed of at least three metals.

8. Thus then, in its proper sense, silver answers to the ascent of the moon;[44] as the excellent Philosopher has shown, employing the exact denominations, concerning the two silvers,[45] and when he names aphroselinon. Just as the light is seen in spirit opposite the moon, while it is born and dies bodily in this star;[46] so also, (vivid) silver is born and dies,[47] drawn from the body (metallic) of magnesia ; he is spirit as to his nature.

We still find explanations of these things in the treatise of Virtue in Action by Zosimus; for he himself asks: "And you, then, are you a spirit?" "And he answered and said, 'I am a spirit and guardian of spirits.' Indeed this one being spirit, because of the spiritual substance which resides in the moon, [49] it takes again a metallic body by its union with the solids; and he gives this body a spirit which penetrates, so to speak, into its depths ……………………………………………… (unintelligible passage).

Have you not heard, he said, uttering aloud this oft-repeated word: Defend the copper, fight the mercury and make utterly incorporeal, even to destruction: such is the art”. Now he used nothing for that, except mercury and magnesia, and these two substances are united in the fixation. “Take, he said, the mercury (and) the (metallic) body of magnesia; you obtain the spirit by the expulsion of mercury”. “It is found, he says again, towards the currents of the Nile”; which means simultaneous flow by melting, as previously explained.[50] Then, as he says: "nothing is missing, nothing is postponed, with the exception of the steam[51]" that is to say that the operator can, thanks to his faculty of seeing and to understand, see and understand the things stated .

9. Indeed, what else does Hermes prescribe,[52] when he speaks of that which falls from the waning moon, and says where (it) is, where it is treated, and how it possesses a nature which resists the fire? "You will find it at my house and at Agathodemon's. By the expression decline,[53] he speaks of the flow, and (this) becomes clearer by the addition of these words: "that which falls at the lunar decline"; to these: "the substance of the moon". Indeed, the body remains fixed by decline. The nature of lunarized magnesia thus acquires wholly the specific character of the moon,[54] and develops on the occasion of the waning (which responds to the volatilization of mercury).In such a way that the active principle falls (from the moon) by this decline, the (metallic) body remaining transformed.

Let us now return to the decline and the ability to see and to penetrate, which results from the decline, the current and the flow, in accordance with the separative nature of the flow. Take magnesia treated by philosophical art, burning it with fire, not during incandescence; but during the decline of the fire, so that the spirit is preserved and that it does not evaporate by the violence of the incandescence.

10. Understand thus what Ostanes says: “Put your hand inside the stone, and take out its heart, because its soul is in its heart[55]”. So then, by such a decline, this stone rejects all that is within, and the bottom of the heart is rejected; likewise the spirit, which is the yellow ios, established in principle as the color of gold; for these things are connected with what Democritus also says

“Treat the pyrite until it is yellow like the color of gold and check if the metal becomes shadeless.[56] If it does not become shadowless, do not blame the copper, but yourself: it is because you have not operated well. Treat therefore until the copper, having become yellow and without shade, stains every body in gold and becomes like the color of gold”.

It is therefore necessary to consider and observe if it becomes yellow without shadow, like the color of gold: if it does not become without shadow, it cannot dye yellow like the color of gold. Indeed, it is not golden (or gilded) as to its quality, since it is certain qualities which make it yellow; because the word quality[57] has the etymology of the word manufacture.[58] (Yellow) produces a tincture, owing to its golden quality; for it is evident that the actions exercised by the qualities are in some way incorporeal. From this flows the action of gilding; whereas if the color does not have the yellow quality [59] in its own substance, it can neither make gold nor tint gold. But our gold, which has the desired quality, can make gold and dye gold.This is the great mystery, (namely) that quality becomes gold and then it makes gold.

11. This is why the Crown of Philosophers[61] says that quality, through transmutation, realizes what one seeks. He persuades us and invites us to question him, saying: a What is this quality? He answers: the quality of the projection powder lies in the golden qualities. If it does not acquire the golden quality and become gold, possessing the perfect color, it cannot make gold. So then, as he says, check if the yellow has become shadowless, that is, (a) incorporeal being, a yellow ios like the color of gold. So what needs to be checked is if the yellow has become shadowless and looks like the color of gold.

The commentator goes on to expose subtle and convoluted discussions from which we remove the translation.

12. ………………………………. If you start with whitening, the yellowing will be perfect, perfect and solid. In case it is not exact, it should be noted that the yellowing depends on the degree of whitening: if the whitening passes, the yellowing also passes.

13. It will be necessary to observe and monitor bleaching, and to prolong it. Hermes requires the wash to last for six months, beginning in the month of Mechir; Ostanes, in his treatise, speaking of the eagle, demands a whole year. Let us add that ecumenical philosophers, modern scholars, exegetes of Plato and Aristotle, summarizing the count of dissolutions and heatings, say 2 times 8 hundreds and 3 times 3 tens and 4 times, showing that eleven hundred (times) the combination must be reworked , and decomposed, so that the bleaching becomes perfect and is accomplished in view of a perfect and solid yellowing.Zosimus said even more expressly: Do not be afraid to multiply the heating and the expulsion of water[62] from the bodies, since the heating of copper a thousand times repeated makes it more suitable for dyeing.

We did not translate the end of this §, which is a development without interest.

14. It is proper to admire the competition of qualities; for the incorporeal actions effected by their competition have accomplished this marvelous Chrysopoeia, by the production of a single substance.

The heat of fire, the fluidity of water, the coldness of air, all qualities concurring with the solidity of the earth, have forced the (metallic) body of magnesia to change and transform. Where are those who say that it is impossible to change nature? For here the nature of the solids changes and acquires the golden quality; likewise molybdochalcum has changed, taking on the golden quality, and has approached black; in the same way common money is changed by our operation into gold.

§§ 15, 16, 17 are pure subtleties, of which we suppress the translation.

18. The present composition starts from unity, and is constituted as a triad by the expulsion of mercury; the unity of constitution results from a triad with separate elements. It is thus that a single, shared triad, constituted by separate elements, constitutes the world, by the providence of the first author, cause and demiurge of creation. Hence he is called Trismegistus, having considered according to the triad what is done and what does. Now what is done is the molybdochalcum (and the) etesian stone; and what makes is the heat, and the cold, and the fluid, first the first indivisible triad, and then divided unity.

It is deemed unnecessary to give the translation of the beginning of § 19.

19. …………………. (Zosimus) says in speaking of these materials: “Burn the copper in the white corner, in order to entertain yourselves from any other cooking; (he wants) to convince those who burn with sulphur, arsenic, or sandarac, that one does not succeed with these materials. Pyrite heated with them does not turn white, but black, and then cannot be bleached. But if it is heated with the white composition, it whitens and is refined by washing, as has been written.

20. At the end (the matter) is whitened and yellowed, as Ostanes says: “At the same time that you whiten, you turn yellow. And Zosimus says: "Be careful not to neglect the favorable moment for whitening: because at this moment two things happen at the same time, whitening and yellowing". Nothing is whitened first and yellowed later; but one whitens and one yellows in a continuous operation, according to the unity of this trisubstantial composition. Such is the triadic distribution: By whitening, by the conjunctiva monad, the three substances are whitened and yellowed; (while) by the distinctive triad, they are disunited and flow.The book of Democritus expressed itself thus: (Treat with brine, or brine vinegar, or as thou wilt think of it." He declares first that copper does not stain, but that copper burnt by natron oil, after having undergone this treatment several times , becomes more beautiful than gold. Copper does not tint, as long as it retains a unique essence; but it is colored by its combination (with other bodies). How, then, without this combination and before the copper is dyed, could one could we succeed in dyeing objects subjected to the action of fire? But that is enough to show why the first operation does not succeed . succeed.could we succeed in dyeing objects subjected to the action of fire? But that is enough to show why the first operation does not succeed.

21. As for us, we will also notice that cooking with natron oil was mentioned by the Philosopher, in opposition, as a reserve and to be heard. Just as he who looks in a mirror does not look at shadows, but at what they make heard, understanding reality through fictitious appearances; in the same way he used, to make himself heard, the expression "by the oil of natron", in order to make us understand the truth. This is why instead of the words "natron vinegar" he uses the name natron oil. The metal is burned by the white composition, refined, bleached, washed in natron vinegar. In this one it is at the same time yellowed, that is to say whitened on the outside and yellowed on the inside.

22. It is necessary to put (the metal) in the fire, only to heat it, and take care that no smoke is produced; for if smoke occurs, the color disappears.[63] It is in this sense that the liberal and excellent Democritus... says of copper: “Do not heat it too strongly, my friend, lest it lose its beauty; never expose it to the flame of fire: it is not advantageous, because it volatilizes. Expose it to fire, as to the action of a burning sun; keep all its sublimable matter and make it like egg yolk. We interpret (this author, admitting) that by the expression: "do not heat it too strongly and never expose it to the flame of fire"; he rejected from this blowing all calcination and all direct action of the flame.In this view he moderates fire and air, in order to avoid the calcination which separates (the components of the alloy), and (he resorts to) a fire-resistant, well felted lut, to coat the apparatus on the outside, two or three times, in order to avoid calcination, while achieving heating. Not only does he use this lut, but he also takes care to coat the interstices of the compartments of the devices.

Just as the Demiurge, after separating the firmament from the liquid element, places water below the firmament; in the same way the operator takes care of the interstices, so that in the apparatuses the composition is not calcined and does not dissipate. Just as (the Demiurge) ordered that the sun, in completing its course, pass over all delicate beings, (without) burning living bodies, soft parts and bodies floating on the surface; likewise the operator has ordered the air to blow from outside and through, so that these bodies thereby cooled are preserved from combustion. And this demiurgic intelligence, operating between the superior composition and the fire placed below, arranges things in such a way as to temper the action (of the fire) on the materials placed above.Two times eight hundreds and three times three tens and four, that is how many times the fire must be suspended. This is how you need a great temperament, in order to avoid that all the product is burned and all the liquid part lost. For he says: All the liquid, by the violence of the action of the fire, would be lost.

23. Thus, all the vapor contained in the composition being preserved and this one having become the color of the egg yolk, let us pass to the second and great maceration. It is the one that transforms nature, that reveals nature concealed in intimate depth. To this passage is related the saying of Stephanus: "the goal of philosophy is the dissolution of the body, the separation of soul and body." Here we see Democritus saying, "Nothing is missing, there is nothing left to expose, except the rising of steam and water." Stephanus says in his turn: “We must not... (unintelligible sentence). But we remove the waters that float, in order to see its beauty, to contemplate the beautiful form of ineffable beauty, the grace of the golden throne.So what should be done? How shall we remove the water[65]? But if fire is contrary to the treatment of species, how should one (do) otherwise? he said; if metal cannot be heated without fire, what shall we do? Will we operate without fire? And what will be a beginning having no end, in this practical operation which we describe? What did our philosophy mean, the most complete master in all things, this professor full of sense? He has omitted nothing of what tends to practice, without including it among the things which complete his exposition. That's why he says here: "Taking lead, I don't say ordinary lead, but our lead, spread it out twice the width."After having arranged it for the work by means of a tool, operate the rise of the water[66]”. Be careful, he said: if you are embarrassed, go to Egypt, and taking a thick cloth, wash, press your vintage[67]”. Zosimus is also explained by saying Taking salt, extract the white sulfur, by wetting with an acid juice. “Stephanus says: When you make composition with matter, there will be an excessive expense”.

24. Our liberal and perfect Stephanus, the revealer of the mysteries, (says): “Put on the still life[68] the sublimated vapor, place (the mixture) in a very thick linen bag and squeeze out all the water; the superfluous will thus be extracted more quickly. Put Cappadocian salt in equal quantity, moisten with an acid liquor, until the product has taken on a pitiful consistency; then dry, grind with natron vinegar. He who operates thus is a perfect man; he follows the course prescribed in the works, the indirect and diverted course”. For one who prefers to take a more pleasant and uncomplicated route, he says “Take 2 parts natron; round alum, 1 hand; misy, 2 parts; Cappadocian salt, 4 parts;put in very strong vinegar and make a liqueur. With the help of these (ingredients) you will remove the shine from the (metallic) leaves. Such a liquor suffices for the beginning and the end of the experiment”.

III. vii. — ON THE EVAPORATION OF DIVINE WATER
(WHICH FIXED MERCURY)[69]

1. Finding myself once in your dwellings, O woman,[70] in order to hear you, I admired the whole operation of what is called with you the "structor." I fell into a great amazement, at the sight of these effects, and I began to venerate the poxamo as divine;[71] I thought, (considering) the intelligence of each artisan (of the work); how, finding help in their predecessors, they perfected their own research.

What surprised me was the cooking of the bird[72] subjected to filtration; it was to see how he undergoes it, by means of sublimated vapor, heat and an appropriate liquid, while he participates in the dyeing. Surprised, my mind returns to our object of study; he examines whether it is as a result of the emission of the vapor of divine water that our composition can be baked and dyed. Now I was looking to see if anyone of the ancients mentioned this instrument, and (nothing) came to my mind. Discouraged, I checked the books and I found in those of the Jews, next to the traditional instrument called tribicos, the description of your own instrument. Here is how it is presented.

Taking arsenic (sulphur), bleach it in the following way. Make a fatty paste, the width of a very thin mirror; pierce it with small holes, like a sieve, and place on top, adjusting it well, a small container, containing a part of sulphur; put in the sieve of arsenic, the quantity that you want. After covering with another container, and having fought the junction points, after 2 days and 2 nights, you will find white lead.[73] Take a quarter of it and blow it for a whole day, adding a little bitumen, etc. Such is the construction of the device.

2. As for me, I will return to our subject, by showing, according to the writing itself, that there is no bleaching, since it advises to make the cooking last 2 days and 2 nights; while one hour suffices to evaporate a large quantity of sulphur. But in doing so, he furnishes a motive for your reflections. Indeed Agathodemon recalled that arsenic is the whole composition; it is the one on which I discussed strongly in the 6th chapter, on cooking, in my book on Action;[74] many other elders recalled it explicitly and with intention. But the beginning of writing, what does it teach about the present subject? He says; "Arsenic bleaching extends to unbleached arsenic."It is in the same sense that Democritus says “if the flame is too strong, the yellow is produced; but (it) will not serve you now,

3. Now how is there a man simple enough not to understand by this all the species of (sulphurized) arsenic? And even lamellar arsenic, as stated in the aforementioned writing?

If the materials[76] are bleached in this way, and not only on the surface, the metal will be entirely white and it will not lose its color in the fire; it will be white inside as well as on the surface. Now how is one not able to hear the bleached arsenic, where the writing has prescribed to project it and to submit it to the insufflation; this arsenic containing no (part) of sulphur,[77] but evaporating in nature[78] under the action of fire? But if the composition contains sulphur, he recommends not only to blow, but also to add bitumen, so that by this the Whole is desulphurized and becomes pure and brilliant.

4. These are all the things that I am permitted to say on this subject, and you are witnesses to them. But if you find many resources there, you are also masters for the rest. I advise you according to what I have learned thus far, having accepted from you, I too, the fruits of the final work. The writing says that we also operate on currencies.[79] Now this process is carried out in the Crayfish.[80]

5. For the composition,[81] the terracotta vase has an opening, intended to reveal the cup placed on the kerotakis, so that one can see if the material whitens or yellows. Now the opening of the terracotta vase is closed by means of another cup,[82] so that the product does not evaporate; and that the alloy of the Crayfish[83] does not escape that way. The operation takes place in a single day. If the decoction is conducted otherwise, as well as the cooking, two furnaces will be needed: the first, for the visible vials; the second, for kerotakis, fixing vases, or jars. If you want to digest the Crayfish alloy, or similar materials, you will place it on the kerotakis, spreading it there, and preventing it from flowing.Old Zosimus said: “I know a unique class which contains two operations: one for fluidity to be produced by extraction; the second for the moisture in the lead to be dried out. For it will settle and dry up”.

III. viii. — ON THE SAME DIVINE WATER

1. Taking eggs, the quantity you will, boil them, and after having broken them, are all the white;[84] but do not use the shell.[85] Taking a male and female glass vessel,[86] the one called still, throw in the yolks of the eggs,[87] using the following weight: one ounce of yolk; charred egg shell, two carats, no more no less, but just as it was written. Then delay; then, taking other eggs, break them and throw (them) into the still with the diluted yolks, so that the whole eggs are covered by the yolks.

Lute the still and its capital to the receptacle,[88] with great care; using tallow, or plaster, or beeswax, or ashes mixed with oil, or whatever you like. Digest in horse or donkey dung, or over a sawdust fire, or in a pastry oven. Employ any suitable kind of calefaction, to the degree that the human hand can bear.

That the place where the devices are installed be sheltered from the wind, that it receives light from the east or the south, but not that of the west, or of the north, or of the northwest, or of the north- is, because of the cooling.[89] Digest for 14 or 21 days, until the rise of vapors ceases; and carefully seal the seals of the appliance, in order to preserve the smell; for if it escapes, all the work is lost. Indeed, this smell is quite disagreeable, and it is in this smell that the work lies.[90]

2. The first water that passes (at distillation) is white.

The second flows drop by drop; it has an unpleasant smell, quite similar (to whitewash).[91] Then, when the rise of the water has stopped, you remove the container in which the water has flowed, you close it, and you keep it carefully. Uncovering the still, you will stop your nose because of the smell; and you will find in the female vase the dross (caput mortuum).

Do not deny the dead to come to the resurrection; but wait for the resurrection of the (dead) for whom one has despaired.[92] Then mix with the ashes of other egg yolks, as in the art of soap making; stir together the wet and dry materials, and throw (the whole thing) into a still. Operate as previously prescribed, changing the container of water, that is, the rogion.

Do this up to three times and you will first have the first white water, as it was said before, this (water) which the ancients called rainwater; then, the second water, greenish-yellow, which they named horseradish oil; then the third water, of a greenish black.[93]

You will also have the dross which is in the head. When you open the apparatus, you will find the scoria turning black the first time—the second time white; — the third time, yellow.[94]

After the first, the second and the third extractions of water and openings of the apparatus, you unite the waters of the three extractions, that is to say the divine waters which are there, with the residue contained in the female vessel. After that, taking a glass still, bring the materials into it, stop the still with a fired pottery, able to adjust to the edges of the still. Fight with all possible care, using a fire-resistant lut. Aban overlooks the manure of the furnace, for forty-one days, until the decomposition having taken place, the dyed matter becomes similar to the dye matter, and nature dominates nature. Indeed, in this way, the sulphurous materials are dominated by the sulphurous materials[95] and the wet materials by the corresponding wet materials.

3. Don't worry about the weight, nor the freshness of the eggs, or their yolks; only, grind together the liquid matters and the dry matters, as it has been said before, and put them in the still. After the forty-first day, uncover the still and you will find there a composition entirely light green, that is to say shot in ios. Whoever makes the ios, knows what operation he is performing; but he who does not produce it produces nothing.

However, after the forty-first day, remove the still from the hot place and leave it for five days away from any source of heat. The five days (elapsed), place the still on embers of sawdust and extract the divine water; you will receive it, not in your hand, but in a glass vessel. Then, taking this water, put it in a still, as previously written, and heat it for two or three days. After removing, thinning, and exposing to the sun on a shell. When the product will have become compact like soap, heat an ounce of silver, and project (in) this solidified water, that is to say two karats of dry powder, and you will have gold. [96]

The total number of days of the operation is one hundred and ten days, according to what Zosimus, the Christian and Stephanus have said.[97] As for me, after foraging on all sides like a bee, and weaving a crown with many flowers, I paid homage to you, my master. Then I will show you what the devices are. Be well in Jesus Christ our God, now, always, and forever and ever. Amen.

III. ix. — ZOSIME DE PANOPOLIS[98]
AUTHENTIC MEMORIES OF DIVINE WATER

1. This is the divine and great mystery; the object you are looking for. This is the All. From him (comes) the All, and through him (exists) the All. Two natures, one essence; for one attracts one; and one dominates one. This is the silver water,[99] the hermaphrodite, which ever leaks,[100] which is attracted to its own elements. It is the divine water, which everyone has ignored, whose nature is difficult to contemplate; for it is neither a metal, nor ever-moving water, nor a (metallic) body; it is not dominated.

2. It is the All in all things; he has life and spirit and he is destructive. He who understands this owns the gold and the silver. The power has been hidden, but it is deposited in Erotyle.[101]

III. x. — TIPS AND RECOMMENDATIONS
FOR THOSE WHO PRACTICE THE ART[102]

1. I declare it to you, to you the wise: without the proper apparatus for treating copper, and without the time prescribed for the operation of iosis (which time is short or long) and for the mixture of the ten species above,[ 103] dry or liquid, which are ground together, do not hope to do anything, O men, you who belong to the troop of gold, to the race of gold, to the children of the head of gold; you who are lovers of wisdom and investigators of yolk matter.[104] But you, people of the crucible, you mock each other and you do not follow my advice, to me who urges you to conform to the precepts of the masters and their writings; to me who makes known to you their opinions, revealed by the power of the divine word.

2. This water has two colors, white and yellow; they gave it a thousand different names. Without divine water, nothing exists. Through her the whole composition is undertaken; by it, it is heated; by it, it is burned; by it, it is fixed; by it, it is yellowed; by it, it is decomposed; by it, it is dyed; through this, it undergoes iosis, it is refined and subjected to cooking. Indeed, he says: "By projecting native sulfur water and a little gum, you will dye any body." All (substances) which derive their origin from water, are in opposition to those which derive their origin from fire; so that without the catalog of all the liquids, nothing is certain.

3. Some have recalled it, and perhaps even all of them: it is necessary that this water, by way of leave, determine the fermentation destined to produce like by means of like, in the metallic body which must be dyed. Indeed, just as the leaven of bread, taken in small quantities, ferments a large mass of dough; likewise also this small piece of gold will ferment all the dry matter.[105]

4. Others, mixing together two species of things, the golden residues of the sulphurous (substances) with the golden matters, have associated them: the one with the raw and unfermented products, the others with the products cooked together in the iosis water.

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Heavenly things above, and earthly things below; by male and female the work is accomplished.[106]

III. xi. — ZOSIME DE PANOPOLIS
AUTHENTIC WRITTEN

On the sacred and divine art of making gold and silver[107]

Summary summary.

1. Taking the soul of copper which is above the water of mercury, make (out of) it a volatile body; because the soul of the copper retained in the molten material rises above;[108] the liquid part remains below in the kerotakis apparatus, and must be fixed by means of the gum:[109] it is the flower gold, gold liquor, etc . Others understand by this coloring, cooking, the work of mystical doctrine. At the beginning the projected copper, after treatment in the apparatus of manufacture, charms the eyes. As it loses its luster, it is combined with golden gum, golden liquor, etc.[110] (This is what) he wrote about the making of gold, which is also proclaimed fixing.

Mary says: “Take sulfur water and a little gum, put it on the ash bath; it is said that this is how the water is fixed”. Marie also says: “To prepare the golden flower, place sulfur water and a little gum on the leaf of the kerotakis, so that it sticks there. Digest in the heat of the manure for some time”. After the words “for a while”, Mary (adds): “Take part of our copper, part gold; soften the sheet formed of these two metals united by fusion, place (it) on the sulphur, and leave (the whole) for 3 times 24 hours, until the product is cooked.

2. The Philosopher[111] explains the same thing: "after having fixed for some time in the heat of the manure, we cook the product by treating it with sulfur for 2 or 3 days, until it forms an extremely yellow preparation, which is transported to another vessel". Such is the composition. Indeed, after fixing the sulfur water in a matrass,[112] we put in a vase, and we cook strongly for 2 or 3 days.

3. All writings want (that) the fire (be made) by progression. We first use the bath of ashes or manure, until the water of sulfur is fixed. This is how they arrive at our mode of cooking: (Fixed, he says, transforms, and changes matrass;[113] cook, on an indirect and varied fire. As for me, I said in my book of the white: We cook first for a day, and we fix for some time, not only by exposing to steam, but also by soaking in sulfur water”.

4. It is for this reason that the Philosopher, in the catalog of liquids, spoke intentionally of vapour; then sulfur water. After having operated the fixation for some time, by means of steam; then after treating with sulfur water, we cook for a day; as for the litharge, when one wants to bring it to the state of ceruse. We add the rest of the preparation, if we need gold. Otherwise, one carefully blows to burn off the sulphur.[114] The composition is stirred and treated again with natron oil until it loses its fluidity. One blows until the sulphurous materials escape, leaving the metal cleared.[115] Thus we boil with desulfurizing (natron) oil, until the product loses its fluidity, and after having grilled by blowing,

This is how we achieve yellowness. After having mixed and used materials liable to yellow, such as sulfur water and gum; we lightly fix with the heat of the manure. Then we cook for 2 or 3 days, until the product becomes yellow to the highest degree. This product is placed in the rest of the preparation for 3, 5 or 7 days, until it has undergone iosis. Then we project it onto silver and dyed it in gold. We regulate the fire so that the steam begins to settle.

5. After having made the water of sulfur act on the molybdochalcum, we heat for a day, as it is said in the first class of white liquids; we operate on an indirect fire, as is done for the litharge. If we want to whiten, we operate the iosis in this way. But if we have blown roasted for yellowing, we treat again with native sulfur water and gum. After fixing by exposing to the heat of the manure, we cook for 2 or 3 days, until the product becomes yellow in the highest degree. After removing it, we transform the rest of the preparation into ios. I defined the proportion of the fire.

III. xii. — ON THE SUBSTANCES WHICH SERVE AS A SUPPORT
AND ON THE FOUR METALLIC BODIES, ACCORDING TO DEMOCRITUS

1. The four (metallic) bodies serve as a support,[116] and none of them vanishes. That's why he didn't talk about toasting (by insufflation) the composition; because if it was useful, he would have mentioned it expressly. Indeed, he says: "Nothing has been omitted, nothing has been adjourned". He also says, speaking of the golden liquor It tints any body; which applies to the four bodies. It is also for this reason that he quoted his master saying, "Dyeing all substances"; showing by this that it is not a question of blowing; but that the four (bodies) which serve as support are dyed and capable of being dyed.He introduces Pammenes operating on sulphur[117] and saying that he is not (Remove the sulphurous (nature) from the lead; wherever the sulfur enters, it tints”. They wanted to show by that that we are not right to roast sulphur . They used foreign names to the arts in the description of their operations. It is not thus that those who operate do when they speak of our copper or of any metallic body whatsoever.

A sheet is made by means of two metals united by fusion. The Philosopher takes this metal sheet and cuts it into pieces; if the alloy is molten, it is better. This is what they say: "It's not by means of a sheet...".

2. In this way, if they talk about grilling, they are not talking about an operation done outside, but during their own work. Because they subject cooked materials to grilling, in order to take on their own and dyeing (principle). They reject the cooked materials, and evaporate the useless parts.[118] They give other names to purified products. Thus they roast by blowing, so as to isolate the clean and tinctorial principle. This is how we burn in firings, we expel all foreign materials by insufflation, keeping the spirit useful and tinctorial.

3. On the weights of raw and cooked (substances).

From what the writings say in this regard, surely the sulfur must be expelled by insufflation. This is what Marie wanted to convey by saying: “You will find 5 parts minus a quarter, that is to say minus the sulfur expelled by the insufflation. Similarly at the end of her talk, she says that copper, in its refining at smelting, decreases by a third of its weight. She says that these changes are also accomplished when one whitens and yellows; because the sulphurous (substances) dye, but volatilize. We get rid of sulfurous substances by volatilization. It is the same with plants, when they are completely dissolved; as it happens when they are cooked with water of sulfur, rejecting the ligneous part.

4. It is not without reason that Agathodemon says "and unified"; but so that, penetrating into the depth of the metal of silver, the dyes may escape the destruction caused by fire. We therefore deprive ourselves of dyes drawn from plants, knowing that metals cannot borrow their qualities, and thus fully receive the dye.

The qualities alone act; for the body cannot penetrate into the interior of the body. Aristotle (says):[119] “the qualities triumph over each other”. According to Agathodemon, the metals placed above take the volatile substances: this is how he borrows the spirit of chrysocolla. This word spirit evidently signifies a volatile substance, and the sublimated vapors are of the same order. Such are: white vapor, cinnabar vapor, and

“a darker, moist, pure spirit”.[120]

For every sublimated vapor is a spirit, and such are the tinctorial qualities. The divine Democritus thus speaks of bleaching and Hermes of smoke. When these (vapours) were useful to them, they admitted them in the treatments, but (by designating them) by riddles. That's why it's a mystery. (So ​​he says): “I wrote that in the chapter: If you are intelligent. The vapor of native sulphur, of arsenic, and the white vapor of cinnabar”... Agathodemon also says: “(the vapor of) arsenic is the soul of golden matter. After it has got rid of its thick and caustic part, that it has left its sulphurous body, then take the coloring part of it.

5. Steam is the spirit, the spirit that penetrates the bodies. The soul differs from the spirit. He calls nature primitively sulphurous and caustic (arsenic?) soul. Under the purifying influence of fire we preserve the spirit, if we work according to the rules of the art; because it cannot be destroyed. Such is the useful thing, the tinctorial element. The operator needs a subtle intelligence, so that he recognizes the spirit that has come out of the body and that he makes use of it, and that, watching his departure, he reaches the goal, that is to say that the body being destroyed, (he takes care that) the spirit (not) is destroyed at the same time. But it was not destroyed;but it has penetrated into the depth of the metal when the operator has accomplished his work.

6. Those who do not recognize when the work is on point, misinterpret; because they don't see anything other than materials that have not regained their (metallic) bodies, burnt or incinerated materials. While they judge only the visible part of these things, the unfortunate ones, by a kind of punishment, let everything go to waste and they do not succeed in avoiding the reduction (of the product) to ashes.[121] In no passage of the writings, there is no mention of another support (to the dye), except copper alone. So Marie says that the copper is treated and later burnt. It is in this sense that it plays the role of support. Such is (the role of) copper or silver, in our operation.We do not want to draw quality from them, and their body, by its death, becomes useless. Plants are also useless, for they are consumed by fire.[122]

7. Agathodemon says: “Magnesia, antimony and litharge volatilize, after having lost their purity. Marie: "breath, she says, the vapors, until the sulphurous products are volatilized with the shadow (which darkens the metal), and the copper takes on all its brilliance". Thus our copper receives sublimated vapor from them. Now steam is the spirit of the body. Lime differs from spirit...

From these words, the end of § 7 and § 8, in M, are the repetition of § 5, 6, 7; up to these words: thus our copper (receives) the sublimated steam… In the Greek text, the variants have been given.

9. Democritus glossed over weights (in his first book). He says, “There is nothing left; there is nothing more to expose, except the rise of sublimated vapor and water. Now here is what he said about the weights and the sulfur, in the following book: the white liquor of arsenic, an ounce, &c. Because there are two compositions of sulphurs... (unintelligible sentence). The copper will be found constituted in such a way, that it can unite its nature (to another body), and dominate with it and charm conjointly. Thus nature charms nature. For silver, uniting with all metallic bodies, does not repel them.As for copper, he accepts it willingly, as the mare accepts the mating of the donkey, and the female dog that of the wolf: what all natural beings who resemble each other do. Copper rusts and shrinks, without leaving its own nature”. Democritus, in the class of magnesia, says: "Whitened magnesia does not allow metallic bodies to separate, nor to appear[123] in the shade of copper." We have finished the speech on weights. Good health.

III. xiii. — ON THE DIVERSITY OF BURNED COPPER

Many prepare burnt copper using sulphur.[124] The treatises of other authors say so with obscurity. Democritus alone expresses himself with generous clarity: “Throw on the copper a quarter of sulfurized iron, that is to say, prepared by melting with the magnetic stone, a quarter or half of sulphur; cast the product with lead from antimony and litharge. Then burn the composition obtained with pyrite, copper and iron, so that a suitable slag is formed. Project there the sublimated vapor of arsenic (sulphur). The metal is bleached by the sulfur vapour”.

In speaking of white lead cooked with sulphur, he means pure sulphur, as fit to change molybdochalcum into etesian metal. When he says: "Whitened magnesia produces the same effect"; he means cinnabar treated simultaneously. But someone will object: he first spoke of magnesia and pyrite. Yes, so that you learn this that at the same time as the copper, iron and lead and ores are projected, so that the molybdochalcum becomes Etesian (golden) copper.

III. xiv. — ON THIS POINT THAT THEY GIVE THE NAME OF DIVINE WATER TO ALL LIQUIDS AND THAT IT IS A COMPLEX (SUBSTANCE) AND NOT A SIMPLE

1. The steam described above, you will cook it in oil. The steam previously described is the whole formula; for it seems to understand divine water and oil. They say that it is necessary to operate with all the liquids, wanting to hear (by this) liquidity. Indeed, by all these words: brine with vinegar, then oil, then honey and milk, we must understand divine water. Saffron by itself is powerless to dye without the aid of divine water; those who want to dye use it. Marie speaks of “the dissolution of the comaris and the celandine”. Democritus (places) in the last class of white liquids "lime water which has flowed" through the filter, or through a calf.

All species are treated by maceration, using simple liquids; then the product is subjected to washing. This is how solid (metallic) bodies are washed. They are macerated, either by diluting them, or by watering them. The diluted products are exposed to the sun and the dew, like white sulfur or litharge. They are macerated for 1, or 3, or 5, or 7 days, until complete disintegration.

2. These (species) having been macerated, you will make mixtures of them and you will submit these mixed mixtures to the dew and the sun. After having dried and diluted them, by treating them with natron oil, you will find black lead. Delay it, taking again with the mercury, the divine water and the gum; cook on a light fire until the water has separated: you leave in the sun until the material is a beautiful white.

3. This work is repeated several times by those who wash the slag. According to Pébichius: Lava 2 times 7, and 1 time 8 plus 8, and even more. Democritus does the same thing in his last class, that of white liquids: he washes the oxidized (metallic) sheets in the same way, and restores their luster. After having dried, if the metal has become shiny, resume the steam, treat the substances which may turn yellow with divine water and the gum, and fix (the tincture) on a light fire.[125] When you have made the fixation, remove the substance, and let it drain on the residue of the preparation for 2 or 3, or 7, or 41 days. If you project common money into it, you dye it (too). Then find the right time.

III. XVI. — ON THIS QUESTION SHOULD WE UNDERTAKE THE WORK AT ANY TIME?

1. It is necessary that we find out what are the opportune times. He said that the spirit, subject to the action of the sun, must be drawn from the flowers, and steeped from the morning; then by any suitable action of fire, the gold becomes good for use. “For it is the work of the sun, says the great Hermes, it is what is produced by it”. Listen to Hermes saying that the softening of substances intended to be softened is done cold. He explained himself clearly on this point at the end of his writing on lead bleaching. There too he speaks of gold. "This is how the one who prepares the All operates". It is there also that he explained himself on what one must filter the All by any filter.This did not escape Agathodemon, and he speaks of washing the ore and purifying it, (which takes place) when the diluted and liquefied Whole crosses the filter or the bottle. Hermès says: “She becomes like an innocent washing powder (?)”. If a deposit forms, it is proof that the substances and minerals are not sufficiently pulverized.

2. Hermes explained himself strongly on these things by speaking of the sieves, and saying: If the waters move in all directions, the sieve itself seems to flow”. They must descend together, following the great Hermes; then they immediately go back into the apparatus intended to operate the cooking. We have laid these things out in our speech, except for the timing. The opportune moment is that of summer, when the sun has a (favorable) nature for the operation.

Marie deals with it, describing the treatments of the small object:[126] "The divine water will be lost to those who do not understand what has been written, namely that the product (useful) is returned upwards by the matrass and the tube But it is customary to designate by this water the vapor of sulfur and sulfurized arsenics.Because of that you mocked me, because in one and the same speech I exposed to you such a great mystery.

3. This divine water, whitened by whitening materials, causes whitening. If it is yellowed by yellowing materials, it causes yellowing. If it is blackened by means of rosacea and gallnut, it blackens and achieves the blackening of silver and that of our molybdochalcum. I spoke to you previously about this molybdochalcum, on the occasion of our traditional money. Thus blackened water, attaching itself to our molybdochalcum, gives it a fixed black tint; and although this tincture is nothing, all initiates long to know it. Now water capable of taking on such a color produces a fixed dye, the oil and the honey being eliminated.

The Philosopher also says that a small quantity of native sulfur suffices to burn many species and that it softens Stones and metals. In this water dissolves the sulphurous composition, as he says when speaking of the Androdamas. If you put apyre sulfur, you produce a golden liquor.[127] To make it act on the composition of substances, we delay the composition of sulphurous materials. In the same way, it is boiled or cooked. "Understand well," he said, "that if you add apyre sulphur, you produce a liquor of gold." By means of a fire of sawdust, on the kerotakis, distill the divine water, until it contains (the color) of gold. You will cook stirring lightly, and adding the motaria[128] of the sandarac fauna.[Now they said the motaria, because (the composition) is thick as blood]. Cook the product strongly for 2 or 3 days, and after pressing, for the residue of the preparation into each vase: and ios is formed. Pébichius also said on this question: “Divide the preparation into two parts, and put one half in a terracotta vase and the other half on the copper; wanting to make this understood in a single (word): cooking, by (the vase) of terracotta, and iosis, by copper. Now he spoke previously of laundering, saying that the copper is burnt in laurel wood; that is, native sulfur (with copper) in the presence of bay leaves.[129] You can know by this the merit of the ancients, how clearly they explained all things.Seeming to hide all things, they clearly said: "First, on light flames, so that the water of sulfur is absorbed at the same time”. About these flames, Marie said: “the flames progressively n; then: the fire gradually” in order to make it understood that it is necessary to operate according to a suitable progression, starting from (the instant) of the flame .

The opportune moment is that of summer. Purple also requires a particular period for dissolving and cooling. Likewise, the gum in tears, in order to flow spontaneously, wants nature proper to summer. However, I have heard it said by some that our operation is done in all circumstances, and I hesitate to believe it.[130]

III. XIV. — ON THE DETAILED PRESENTATION OF THE WORK
SPEECH TO PHILARITY[131]

1. Here is how Democritus explains these things to the Egyptian prophets: “I write to you, O Philaret, to explain to you throughout the power of art. Here is the catalog of species: mercury, taken from cinnabar, antimony from Coptos, Chalcedon, Italy, litharge, white lead, lead, tin, iron, copper, chrysocolla, claudianon, cadmium, pyrite, androdamas, sulfur, sandarac, arsenic, cinnabar. »

2. “The following species are used for gold and silver; for, whitened, they whiten, and yellowed, they turn yellow. Those that whiten are the following: the earth of Chios, the asterite, the earth of Samos, the earth of Cimole and the aphroselinon. »

3. “The (species) which are separated are these: native sulphur, Cappadocian salt, salts of all kinds, fleur de sel, limestone, which has also been called the milky juice of the mulberry tree, (or) fig tree,[ 132] slivered alum, misy, chalcanthon, peach leaves, bay leaves[133]”.

4. Here are the (species) employed for yellowing: the pontic earth, that which is burnt, the attic earth, that which furnishes the male blue and the female blue, common to the two dyes;[134] and among the plants, the castor bean and safflower flower, celandine and ochumenon (basil);[135] and, among the juices, gum[136]”. He said about the gum: "the juices are also used for the white composition".

5. Highlight the products which must be diluted later, in view of the operation of the iosis, and treat (them) according to the opinion according to which the bodies which have no substance of their own act properly without fire.[137]

Some want to employ in the 2nd and 3rd rank in the operation of the iosis, plants, such as the flower of the anagallis and the rhubarb, and similar (species); some employ saffron and the root of mandrake, that which bears small tubercles. I will add that without it nothing is dyed, and that all (species) are diluted at the same time as it with the gum, in the operation of iosis. But all have reminded that the ferment in this liquor must not be destroyed; and it is the same for the body which must be dyed.

6. If you have to dye in silver, (you must) macerate a sheet of silver at the same time; to dye in gold, it is a gold leaf. For wheat begets wheat, and lion (begets) lion, and gold (begets) gold.[138] Project, he says, common money, and you will dye. Because only one liquor is designated for both (tinctures).

Now here is what concerns the tincture of the preparation.[139] Divine water prepared according to the true formula, that which is well made, tints the preparations; and when the preparation is dyed, then itself dyed in turn. This is why the ferments, the preparatory ferments, the acid ferments, the golden ferments and the like are kept hidden. [Now in all things everything is discovered by intelligent people.]

7. Let's talk about the four bodies that resist fire, the bodies) that serve as a support (for dyeing), that is, the subsequent composition. After composing it, we take part of it, adding divine water to it, until the corresponding body color and tone occurs,[140] according to Mary. When one has obtained the subsequent composition, the four bodies which serve as support, not only one projects on them the composition of the golden ferment, but also the composition of the water of sulfur. We must make the projection on the (bodies) that here is iron, or tin, or lead, or copper, etc. All these bodies undergo projection. Listen to what he says in the chapter of the two compositions: “If you project on iron, (it becomes refined);if you project, on copper, it is refined first; if it's on lead, it loses its fluidity; if you operate on the pewter first, it becomes rigid. Project like this, he said, and so that you don't make a mistake, blanch first. »

8. Let us now discuss the refining[141] of copper. Species used include peach and bay leaves,[142] as well as white earths, mulberry and fig (sucs),[143] tithymal juice, red natron, Cappadocian salt and (similar substances). In this liquor, he says, deposit the scales of the copper,[144] for 15 days and you will find it refined, that is to say whitened. Such is the composition of the liquor of white sulfur.

Here is what the Philosopher stated in the last class of liqueurs:

“Certainly white sulfur whitens copper. But if it is yellow sulphur, the copper is treated with rosacea and bran; then, after having yellowed it, one puts this copper, at the same time as the sulphur, in vinegar, etc., so that it becomes ios. He says, in effect, that rosacea produces the color of gold. If the rosacea is mixed with sulphur, pyrite and bran, and the yellow sulfur added to this yellow mixture; and if left to deposit (on the metal, so that it gnaws at it), the sulfur thus produces the yellow.[145]

9. So what is ripening, or yellowing? Refining and yellowing differ from each other only in color: that is, sulfur refining (is) bleaching; while the operation of iosis is yellowing. Let's see what he says again: “If you want to soften iron, prepare small scales[146] of iron; lay out a layer of earth from Samos; then spread a second layer of laminated alum. You will get a soft, white metal. Now, species of this nature belong to the (genus of) white sulphur. Hermes, speaking of the softening, then said "And it will be whitened", It is for this reason that the Philosopher said:

“Add half of the white preparation, that is to say, white sulphur[147]”.

10. Now let's find out what stiffness is. The Philosopher (says):

“Take white lead which has lost its fusibility, thanks to the earth of Chios and the alum. These species belong (to the genus) white sulphur. Now, white sulfur, once whitened, causes whitening”. Democritus (says again): "When you have refined, softened, given rigidity and removed fluidity, or when you have whitened". Bleaching (obtained) by white sulfur. See the Philosopher, seized with a divine transport on the subject of this white sulfur: “If the preparation becomes similar to marble, there is a great mystery there; for it whitens the copper, that is to say, it refines it; it softens the iron; it takes away from pewter its flexibility, from lead its fluidity; it makes solid substances and tinctures fixed.

These tinctures, (these are) the species, from mercury,[148] to chrysocolla, those which are called the golden flower. Some have rightly spoken of this sulphur, concerning all (things). Indeed, Stephanus,[149] when he said: solid substances, spoke of the four bodies. Others said: “it is the divine water, (it is) the great mystery among all, which becomes similar to marble, which whitens all substance, which whitens the body of molybdochalcum,[150] c is the smoke of the cobathias.[ 151] This is what makes tinctures fixed, what keeps substances solid.Now, if you want to talk about (making) substances solid, it is not so that the substances brought to an oleaginous softness will crack, but in order to avoid the loss of (materials) which usually disappear through the action of fire, from sublimated vapor to chrysocolla; whereas it is a question of obtaining dyes. Listen to him speak on this subject: "You must also put in iron, or copper, or tin, or lead." This is what he calls tinctures: the four bodies, which once tinted, tint (in turn). Now that which tints the tinctures and the tinted things, (it is) the divine water, the great mystery, which is similar to marble;what renders all things suitable for operation, what burns copper and whitens it, what fixes mercury, what refines, such is the great mystery of all art. Indeed, yellow water is a manifest mystery. This is what he calls tinctures: the four bodies, which once tinted, tint (in turn). Now that which tints the tinctures and the tinted things, (it is) the divine water, the great mystery, which is similar to marble; what renders all things suitable for operation, what burns copper and whitens it, what fixes mercury, what refines, such is the great mystery of all art. Indeed, yellow water is a manifest mystery. This is what he calls tinctures: the four bodies, which once tinted, tint (in turn).Now that which tints the tinctures and the tinted things, (it is) the divine water, the great mystery, which is similar to marble; what renders all things suitable for operation, what burns copper and whitens it, what fixes mercury, what refines, such is the great mystery of all art. Indeed, yellow water is a manifest mystery.

11. So put on some gum and you'll dye all kinds of bodies. This is what acts in calcination, whitening, yellowing, fixation of mercury, iosis. When he speaks of solid substances, when dealing with the destruction of substances, he speaks (of the loss) of volatile species. Now this white sulfur is recapitulated in the two compositions; for he says, "If it is on the iron, it softens first, etc." That is to say, first whiten all things, as it has been explained, when you have refined and softened, made rigid and not fluid; bleached the Whole, the four bodies that serve as support. This is the beginning by following a unique path, that of bleaching. But bleaching (is obtained) by means of white sulphur.The weight of white sulfurs is in the last class, that of white liquors, namely: golden arsenic 1 ounce, (as many) natron and similar matter, peelings of peach and bay leaves 1 ounce, (as many) mulberry sap, salt, etc These materials must be mixed together, according to the proportion of the weights. The mercury will, in both compositions, sixteen all (the materials), that is to say, soften them; I will return to this in connection with cinnabar.[152] But for this amalgamation to take place, the two compositions must not be diluted with egg whites, white gum water. Because in these (compositions), the mercury[153] has the effect of attacking everything, of seizing everything, of softening everything.I explained myself on this in (the chapter on) molybdochalques. These materials must be mixed together, according to the proportion of the weights. The mercury will, in both compositions, sixteen all (the materials), that is to say, soften them; I will return to this in connection with cinnabar.[152] But for this amalgamation to take place, the two compositions must not be diluted with egg whites, white gum water. Because in these (compositions), the mercury[153] has the effect of attacking everything, of seizing everything, of softening everything. I explained myself on this in (the chapter on) molybdochalques. These materials must be mixed together, according to the proportion of the weights.The mercury will, in both compositions, sixteen all (the materials), that is to say, soften them; I will return to this in connection with cinnabar.[152] But for this amalgamation to take place, the two compositions must not be diluted with egg whites, white gum water. Because in these (compositions), the mercury[153] has the effect of attacking everything, of seizing everything, of softening everything. I explained myself on this in (the chapter on) molybdochalques. white gum water. Because in these (compositions), the mercury[153] has the effect of attacking everything, of seizing everything, of softening everything. I explained myself on this in (the chapter on) molybdochalques. white gum water.Because in these (compositions), the mercury[153] has the effect of attacking everything, of seizing everything, of softening everything. I explained myself on this in (the chapter on) molybdochalques.

12. Some softened the divine water, making it thicker, and resumed compositions with mercury. Indeed, the white composition contains eggs and gum. Others put the whole in a large glass vase,[154] lit all around, and they heated it over a weak fire; they placed divine water there, and cooked as (one does for) purple. It is necessary to proceed in the transformation as one does with the product drawn from the sea, when this product is changed into true purple. As a result, the Philosopher (says): "The white lead has a different power because of the helcysma,[155] depending on whether it is that which is used for the tincture in gold, that is to say in purple, or of that which is used for dyeing in white, that is to say in silver".The same diluted composition has several kinds of actions. “All (metallic) substances, he says, come from the nature of lead alone; the added copper, you know, forms the whole composition. This is how he designated the mutation by helcysma, in his demonstrations: "After having heated the divine water". By this word "to heat", they designated the production (of) color. They did not confine themselves to uniting the mercury;[157] but, in addition, they whitened and yellowed the composition, heating it over a low fire and not allowing the smoke to dissipate through the instrument. Because it is in it that the dyeing spirit resides. Cook until the color is diffused (throughout the mass); some for nine hours, others for two days.[158]This done, we cover the instrument with a cup and place it on a kerotakis, or in a matrass, above the stove; one heats the furnace, from this moment, during one day,[159] others during two. We look through the cut at what becomes of the white lead, then we remove the product.

13. Some make yellow;[160] they make a hole in the middle (of the vessel). At the lower part there is only slag, (steam) having separated at the upper part; because in (the composition) with two colors, the slag meets the lead. After detaching the slag, the metallic body is obtained. This stone is pulverized and exposed to the sun until it is white. Half the weight of the product is taken, mercury and sulfur are added to it as a complement, as well as white gum. One fixes on hot ashes for a whole day, until the divine water is completely dried up. Add divine water. When all this water has been consumed, it is renewed, and the matras are heated for an hour, (over an indirect fire): thus the white lead is obtained.

14. Some bury the vase in horse dung for the same number of days. We put copper in it, adding after the dye whitened iron,[161] if we want to make silver. If it is gold, we delay again with the product half its weight of mercury and half of sulfur (I mean yellow sulfur), as well as water of native sulfur and gum. We fix by heating from below and we start by cooking, for two days and two nights. After having removed boiling, one puts divine water on the residue of sulfur, and one makes heat during two days. When the product is cooked to perfection, common money is added.

15. The preparation of the white is this: sulphur, arsenic, sandarac, cinnabar, in equal quantities, macerated in advance; Cappadocian salt, as much; fleur de sel, alum, cooked wine lees, cooked limestone, aphroselinon, raw and cooked misy, natron and salt, mixed in equal parts with sea water. to that the tincture of his able to resist fire. Then we dilute these materials with divine water, so as to make the color stable when hot. I mean white water, (obtained) by means of diluted lime. After making the color stable, you mix it, at the rate of a mine for a half mine, and the sufficient quantity of divine water.

16. Sulfur water obtained by means of lime is made in the following way: After having mixed all the waters of the catalog, in equal portions, add white earths until (the mixture) becomes very white. Put in a pot, install the apparatus with fire below and receive what distills. Use this product for sulfur removal and composition baking.

17. Yellow sulfur is prepared as follows: sulphur, arsenic, sandarac, cinnabar, bran, couperose, chalcite, misy, alum, natron, salt, Armenian blue; all this macerated in advance. Soak with vinegar, exposing to the sun for a suitable number of days. From this sulfur you project half a mine, for a mine (of matter).

18. The water of pure sulfur is prepared as follows: the waters of the catalog, in equal portions; Pontic earth, Attic earth, Armenian blue; we add plants, that is to say saffron and celandine, in double quantity. Put in a pot, and, after having joined the various parts of the apparatus, take the water which comes out of it (sulphur water), intended for products which resist fire. Sprinkle the composition with gum, mercury and sulfur water, as I said before, all in half. After setting on a bath of hot ashes, until all the water is gone, cook for days, until the product has turned extremely yellow. Remove the still boiling product, put the residue of the preparation there, and let it settle for a suitable number of days,until the product is changed to ios. After drying and pulverizing, we keep. It is this product that we male with common money to dye. Some, after having operated on iosis, bury themselves in horse dung.

19. It has been established that all species (are) common to liquors: except that whitened materials cause whitening, and yellowed materials cause yellowing. It should be known that after having accomplished the work one must mingle with the composition. As for knowing what dyes best, it's a sulfur that everyone has been talking about. Agathodemon, in particular, said, "Take sulphur, sometimes white, sometimes yellow, sometimes black, sometimes finally fixed white, and sometimes fixed yellow. He has therefore shown, as has been said, that all species (are) common to liquors; if only bleached, they--make them white, and yellowed, they turn yellow.

III. xvii. - ABOUT THIS QUESTION:
WHAT IS SUBSTANCE ACCORDING TO ART, AND WHAT IS NON- SUBSTANCE?

1. Democritus named substances the four metallic bodies; by this he meant copper, iron, tin and lead. Everybody uses them in both tinctures (of gold and silver), and all substances undergo both tinctures. All substances were recognized by the Egyptians as produced by lead alone; for the other three bodies come from lead.[162] He therefore named substances the materials resistant to fire, and the materials which do not resist it: non-substances. Indeed, the non-substances act in a suitable way, independently of the fire. He said that they are generated by the action of appliances and combustion; while the true residue of the preparation, prepared without the action of fire, produces a table tincture in white or yellow.The use of the fugitive preparation obtained by the flame destroys the yellowness of the defective molybdochalcum, inasmuch as it makes it disappear. On this point we must not be mistaken. See how it expresses itself in this respect: Brings to a viscous consistency; coated with half of the preparation intended for cooking and dyed with the rest, so that the color is fixed without the assistance of the fire.

2. Non-substances are sulfurous materials that are not fire resistant. But the use of suitable liquids gives them the property of resisting fire and remaining stable in it: for water combats the action of fire. That is why he says: "Nature, acquiring the opposite quality in its own right, becomes solid and fixed, dominating and dominated." Thus it acquires its own sulphurous quality, the one that gives its name to native sulfur water. Why does He also speak of the opposite? It is that water is the opposite of fire. Its liquid quality prevents materials subjected to fire from evaporating and volatilizing. They are as if buried in humidity and retained until they are dyed. Water retains because it is liquid.That is why he says: "Nature acquiring in itself the contrary quality," etc. We have explained how by means of liquids we obtain products that are resistant to fire; now, liquids are divine water.

III. xviii. — ON WHAT ART HAS SPOKEN OF ALL BODIES WHILE DEALING WITH A SINGLE DYE

1. From the catalog we know that Hermes and Democritus spoke summarily of a single tincture, and the others alluded to it. It is thus that Africanus says: What is used for dyeing, "are the metals, the liquids, the earths and the plants." Chymès declared it with truth: “One is the All, and it is by him that the All was born. One is the All, and if the All did not contain the All, the All would not have arisen.[163] You must therefore project the All, in order to make the All. Pébichius: “By means of the four bodies”. Marie: “By means of the kerotaki leaf.Agathodemon: “After the refining of the copper, (its attenuation and (its) blackening, and then its whitening, then will take place a solid yellowing.” All the other (matters) are explained similarly with them.

2. When Mary talks about this question, she says: “There are a great number of metallic bodies, from lead to copper”. When she speaks of diplosis, she says: “There are, in fact, two kinds of materials used, sometimes the alloy of copper and silver, sometimes the alloy of gold and silver; molybdochalcum and all the others are included therein. As for the purification of silver, or its blackening, I spoke about it previously. As what a single dye applies to all (materials), Marie alone says it and proclaims it in these terms: “If I speak of copper, or lead, or iron, I mean by that (their) ios. ”

III. xix. — THE FOUR BODIES ARE THE FOOD OF THE TINCTURES

1. This is how: Mary says that the copper is dyed first, and then it dyes. Their copper is the four bodies. Here are the tinctures: (they include) the solid and liquid species of the catalog, as well as the plants; solids, from sublimated vapor to chrysocolla. As for all the (species) liquids in the catalog, in reality, it is divine water.

2. Thus, just as we are nourished by means of solid and liquid matters (united), and that we are colored only by their own quality, so behaves their copper; and just as we are not nourished by solids alone, or liquids (alone), so neither is copper. Indeed, when we have received (as food) only solid matter, we are inflamed, burned, poisoned; so also their copper. On the other hand, if we have taken only drinks, we are drunk, we have a heavy head, our cheeks are flushed, and we vomit; (likewise) also copper. When it has taken on the color of gold, by the action of divine water, it is weighed down and rejects, and immediately afterwards (its hue) becomes fleeting.But when we have taken in good proportion a food composed of the two orders of matter, solid and liquid, we are reasonably nourished; our cheeks become reasonably colored, and the nutritive faculty distributes the food in the stomach, owing to its faculty of retaining it. In the same way also the copper, receiving the solids on the one hand as food, on the other hand nourishes itself with the divine water united to the gum, as wine; it takes color, because of the faculty of retaining which resides in it. Thus in (the work) mentioned above, she said: "The sulphurous are dominated and retained by the sulphurous". Hence this truth: "Nature charms, vanquishes and dominates nature." we are fed reasonably;our cheeks become reasonably colored, and the nutritive faculty distributes the food in the stomach, owing to its faculty of retaining it. In the same way also the copper, receiving the solids on the one hand as food, on the other hand nourishes itself with the divine water united to the gum, as wine; it takes color, because of the faculty of retaining which resides in it. Thus in (the work) mentioned above, she said: "The sulphurous are dominated and retained by the sulphurous". Hence this truth: "Nature charms, vanquishes and dominates nature." we are fed reasonably; our cheeks become reasonably colored, and the nutritive faculty distributes the food in the stomach, owing to its faculty of retaining it.In the same way also the copper, receiving the solids on the one hand as food, on the other hand nourishes itself with the divine water united to the gum, as wine; it takes color, because of the faculty of retaining which resides in it. Thus in (the work) mentioned above, she said: "The sulphurous are dominated and retained by the sulphurous". Hence this truth: "Nature charms, vanquishes and dominates nature." because of the ability to retain that resides in him. Thus in (the work) mentioned above, she said: "The sulphurous are dominated and retained by the sulphurous". Hence this truth: "Nature charms, vanquishes and dominates nature." because of the ability to retain that resides in him.Thus in (the work) mentioned above, she said: "The sulphurous are dominated and retained by the sulphurous". Hence this truth: "Nature charms, vanquishes and dominates nature."

3. “Just as, she says, man is composed of the four elements; likewise also copper; and just as man results (from the association) of liquids, solids and spirit; likewise also copper. Now Apollo, in his oracles, says that the spirit is the vapor

And a darker, moist, pure mind.[165]

Marie spoke appropriately of steam (saying): “Copper does not dye, but it is dyed; and when it has been dyed, then it dyes; when it has been nourished, it nourishes; when it has been completed, it completes”. Good health.

III. xx. — ROUND ALUM MUST BE USED
CONTRADICTORY SPEECH[166]

1. You know that: One is the All and from the All comes the All. Now it should be known, as we have demonstrated in our preceding comments, that philosophers designate under the single name of a body all its derivatives; mainly when they talk about copper and the body of magnesia. Not only does sublimated vapor make copper shadowless; but again copper admits all species, just as the body of magnesia is fixed with all. Indeed he says: “Fix mercury with the body of magnesia.[167] Shall we therefore seek to retain the vapor on the Whole, in order to fix it in this way? All the writings (say) passim: “After holding back the steam”.But we have learned by experience that if there is no gold, silver, tin, lead, the vapor is not absorbed: what would we do with stones and iron? [168]?

2. Among the writings, some say: You have to reduce everything to a pulp and absorb the gum water: others put forward (sublimated) steam. As for me, I find it preferable to grind with cinnabar. We know that cooking this material produces mercury. This is how we prepare it. Indeed, the species treated in the sun, by means of water or vinegar, generate vapor (sublimated). This we know from experience.

All the writings and (notably) Chymès and Marie speak of a lead mortar and a lead pestle.[169] The lime and the cinnabar are stirred there, with the vinegar, in the sun, until the mercury develops. The same effect is produced with tin. The (species) heated, or calcined, or fixed, or dyed, are capable of furnishing mercury, if the operation is carried out according to the precepts of art. Whichever of these materials is worked, if it is potentially cinnabar, it furnishes vapor and this escapes, the mixture being diluted with all sorts of bodies.

3. It may be said that it is better to grind (mercury) previously fixed and changed to ios; whereas the writings do not speak of a simple fixation. But, according to all, the white vapour, projected on our copper, turns it into shadowless silver. Similarly Stephanus, in the presence of all species, imagines it to be a simple (fixation) by all species. But, if one uses only a simple fixing, all know that one does not do anything by that. Indeed, the vapor evaporates during the fixation in the fire and, the tinctorial spirit being lost, nothing is obtained; while if the cinnabar is cooked with the species, the spirit is not lost.This spirit, that is to say the vapor heated by the fire and driven to volatilization, is retained by the congeneric bodies which are united to it, notably by the tin.[170]

4. According to some author, round alum should be used,[171] instead of vapor (mercury). Mary expresses herself in accordance with this opinion, when she says: “The infusion of the tinctures takes place in green vials; subjected to a gradually increasing fire. The oven-shaped stove has nipples at its top. If you cannot succeed, use the double round alum, color of cinnabar;[172] which is better to achieve the same result. With other whores we also succeed. Indeed the sublimated vapor is fixed only on the four bodies; some say it is absorbed by other bodies, with the help of chrysocolla. For my part, I know very well that chrysocolla alone does not retain it;(but) the dead and slurred metallic bodies all retain the vapor[173]”.

5. It was said by Agathodemon that chrysocolla and vapor are mutually friendly; (the chrysocolla) retains it; one acts like iron filings[174]”, the other, even crushed, does not have the adhesion of cinnabar.[175] The one and the other, being diluted together in the dry state, amalgamate. But the vapor in power acts on the copper in power[176] and they thus unite.

6. It is necessary to seek how vapor is absorbed by all things, not only by metallic bodies in the living and diluted state, but also in the burnt state. In fact, it is absorbed by metals, especially those originating from copper.[177] If you don't succeed, put double the cinnabar. One thus succeeds with everything; this is what the Philosopher wants to express by saying: “You must understand all things and first of all not relax in art; for meditation leads to the true path. These things were reported by me, who wanted to show that the round alum acts similarly, as the divine Mary especially said.

III. xxi. — ON SULFUR[178]

1. Did you not ask me for the explanation concerning the sulfurs, remaining faithful to your oath to this day? This explanation will be given to you in due course. You know that it is not only the Philosopher who mentioned sulfur, but also all the prophets; for without sulfur there will be nothing, that is to say without divine water. Indeed the whole composition is absorbed by it; it is by it that it is cooked; by her, that she is burned; by it, that it is fixed; by it, that it is dyed; by it, that it undergoes iosis and by it, that it is refined.[179] For he says: "Put some native sulfur water and a little gum: you thereby dye every kind of body."Listen again to the same author: "Let it go down and the product is formed:[180] this is the manifest mystery". But someone will say: “What resembles divine water among the sulphurous? — We will answer him: first of all, what operated with anything other than the divine waters? Now if (nobody) operated otherwise, it is with good reason that my Philosopher did not speak of anything other than what we understand (thereby).

2. Sulfur water is therefore called divine. Listen carefully. The sublimated vapour, emitted from below upwards, is called divine. Likewise also the ash formed on the walls of the flues of smoke is called divine. Similarly also the gushing drops of the baths; the drops which attach themselves to the lids of boilers are likewise called divine. White mercury is still called divine, because it too is emitted from below upwards.[181]

3. The ancients[182] used to cook the sulphurous, by heating them over a light fire in vials. Now what fire does by artifice, the sun does by the help of the divine nature. The great Hermès says: “The sun that does everything”. Hermès still says everywhere

Expose to the sun and delay the vapor to the sun”. Here and there he points to the sun. The solar fire accomplishes all the operations which we said before to be carried out in vials. The other composition is boiled in this way with the brine until white. It is the same with the things of which he speaks to us as executed under the heat wave and under the influence of the sun, as the experience of the two processes teaches us.

Just as the leaven of bread, used in small quantities, makes a great quantity of whore left; likewise also the little leaf of gold or silver breeds all the powder of projection (and; ferments all things.

If we hear 3, 5 and 7, we want to hear the total 15.

This is how they judge about operating. Everything is softened in glass vases; for the earthen pots must be set aside in the operation of iosis, lest they absorb the tincture and the flower of the tincture. Their receptive nature first becomes saturated and tinted with the flower of gold, and then the dross of copper no longer absorbs the flower of iosis.

4. There, we operate the tincture in glass vases, since they lend themselves properly to iosis. But you must not touch (the tincture) with your hands, because it is deadly. When gold has been dissolved in it, it is the most deleterious of all metals.

Some delay with the ios, what you learned to know I mean sulfur; they coat the sheet with silver.

By operating in this way, they gradually heat the apparatus of the art, on a rounded furnace, in a crucible placed on steps and the gold is produced.

5. Some, and Mary (among others), have mentioned the figure below.

"This is how they prepared the mercury," she said, "as well as the sulfur and the ios, by diluting the whole in the sun until the whole becomes ios." They say that this one (thus prepared) is more active. Some have accomplished this iosis in the sun only, without adding anything, and they affirm that they have obtained the object of their search. Others have diluted with divine water, asserting that it is their sulphur; — it is also their mercury.[183] I accepted the opinion of these rather than that of others. Others projected mercury, sometimes raw, sometimes in the state of yellow concretion.[184] Some, after the iosis operation, did nothing beyond that,

6. As for the philosophers, they spoke in riddles about (the operation which succeeds) iosis, saying: “To dye gold, it is better to operate after iosis”. Others, among the hierogrammats who wrote only on this art, dealing with delay,[185] said that iosis alone does everything, and mainly ios. It suited them that way. Others, after having cooked, heated and put on the fire, following the melting; these preferred to treat the Whole by delay. Those who wanted to have recourse only to bleaching, coated a sheet of silver, heated and cooked. They polished until everything had absorbed the dissolved material, working with water (of sulphur?), mercury and some similar substance.

7, As in the cooking of art various colors are manifested, Agathodemon more than all was concerned with delays. In this they agree to coat the small object[186] with sulphur, chrysocolla and fleur de sel (diluted). If you notice, he says, that certain substances are burnt, heat and leave in the sun, until (the color) develops. By this, they preferably indicated cooking and delaying. They do this to show the power of the preparation: taking silver objects and covering them halfway with a coating, they heat the preparation; and when they remove the object, it is gilded in the coated part, while the other (part) remains intact.[187]

This is the explanation concerning divine water.

III. xxii. — ON MEASUREMENTS

1. The explanation regarding the measurements brings out all the mystery of cooking; for that is the composition, that is the weight, that is the bleaching, that is the yellowing. Now, in the discourse on composition, these matters (have been treated in passing), and they have again been referred to (in the discourse) on copper and iosis. He seems to use this lead, when he says: "sprinkle with lead", he is not speaking of lead simply, but he adds: "with our black lead, coming from the ore of Coptos and from the litharge". Now the operation of sprinkling seems to me to be a delay, as I show from all the writings, in my Treatise on Action, when I speak there of weight.They have the habit of weighing together secretly the things by means of which they burn, or sprinkle, or project. They weigh the lead intended for sprinkling: the bleaching is subject to weighing as well as the ios, during the projection. Indeed: “rejects,” he says, “half of the white preparation, etc. »

2. Thus all things have been hid in all the operations of the art, relative to comparative weighing and iosis. I say all things at the same time: given that if the sulfur predominates in the cut, one does not see the composition placed below, so as to know when it is whitened by (the action of) the sulfur itself. It is when it becomes white that we recognize that the (composition) located below has been bleached. Hence Agathodemon said to take (every preparation of) sulphur,[188] whether it was white or any.[189] It is its state that indicates cooking. One removes and one makes heat (the product) with the surplus of sulphur; he separates it (into two portions?), rather than refining it; because it sixteen (the composition) bleached.If left on (too long), it turns yellow.

This is why the sulfur producing whitening, we will seek the weight of the All according to the philosophers.[190] One takes in the last (class) of liquids, an ounce of arsenic and half as much of natron; skins of still tender peach leaves, two ounces; salt, half; mulberry juice, one ounce. Then we stir all this with lamellar alum and vinegar, or urine, or lime lye, until a liquor is formed. Then, we dye the tarnished (metallic?) leaves; then we make the shadow of the metal disappear. It is necessary to put all the residues, and, above all, a part of arsenic and sandarac, two parts of lime, as well as the divine waters. After obtaining a white marble-like liquor, we water with it;or else the aforesaid composition is cooked there in the vase (Troullon)[191].

III. xxiii. — HOW BODIES ARE BURNED

1. Let us now seek, according to the philosophers, what it is to burn bodies; because the explanation concerning the weights ends there and the whole (of our study) contains (this question). Introduce the Philosopher saying: “Take the vapor (which comes) from arsenic, fix it according to usage; add copper or iron to the sulphurous (preparation), and the metal whitens. Some explain the (word) "sulphurous" by "burned"; for these in their ignorance burn copper with sulphur, and iron with magnesia. But this is not burning, but destroying. The operation of burning in the Philosopher is called bleaching. Just as refining and other operations have been shown to be bleaching;in the same way also the operation of burning of which he speaks here is a bleaching; in the second (case), it is yellowing.

2. Thus, the Philosopher burns the copper by means of sulfur water, practicing a decoction, as previously said. “Indeed, he said, put (in) half of the white preparation, it will be the first degree. Bake it. We keep the other half for iosis. » It is also for this reason that Pébichius, passim, said « Divide the preparation into two parts. Burn the copper in laurel wood,[192] that is to say in the white composition; for the bodies burned in this way with bay leaves, after having been cooked in sulfur water, are whitened at the same time. This is the (precept). Uses copper or sulfurized iron; by this (procedure) it will also be whitened”.Agathodemon gives the same advice: namely that bodies must boil and cook with steam in divine water. In this way there is an operation of burning and bleaching. Because on the occasion of the tin the Philosopher supposed the cooking: "You will cook the steam indicated previously in the oil of castor or horseradish, after having mixed there a little alum". He then says "Make the mixtures of the tin, etc." and all things will be handled to the end with only two (body) classes s. After speaking for days, he mentioned all things; after talking about oils, he mentioned divine water; following alum, sulphur; following the tin, the two formulas; for vapor (sublimated) permeates this metal.[193]He then says "Make the mixtures of the tin, etc." and all things will be handled to the end with only two (body) classes s. After speaking for days, he mentioned all things; after talking about oils, he mentioned divine water; following alum, sulphur; following the tin, the two formulas; for vapor (sublimated) permeates this metal.[193] He then says "Make the mixtures of the tin, etc." and all things will be handled to the end with only two (body) classes s. After speaking for days, he mentioned all things; after talking about oils, he mentioned divine water; following alum, sulphur; following the tin, the two formulas; for vapor (sublimated) permeates this metal.[193]

3. The projections (are made) again here with sulfur liquors; while cooking concerns the whole, which (is) a combustion, or a decoction and a blanch. This is where the bodies are burned and cooked. This operation (is the one) which has been proclaimed from time immemorial; that which all the writings teach in mysterious terms, (by prescribing to) burn copper with sulphur. But the other (modes of) heating are destructions, rather than combustions. Copper, if it is burned, (becomes) an all-purpose copper suitable for dyeing; in disappearing, it becomes electrum. If the fire is forced, it turns yellow, half the sulfur being burned. You need a quarter of chalk.Thus we add 4 ounces of copper, 1 ounce of iron, 6 scruples of magnesia; 2 tin and lead chalques[194], cadmium, claudianon, chrysocolla, cinnabar, in proportion to the number of ounces of the metals. If you proceed in equal proportions, approximately, you can succeed. But operating under these conditions is laborious and unwise. We must proceed by weighing.Democritus having said: "Nothing has been omitted, nothing is missing"; certainly, by the merit of Democritus! nothing is left behind: the composition of the dissolved bodies, that is to say the rise of the "Divine water and steam we have sincerely stated; and we have thereby given the interpretation of the Book. Now that we have described the measure for the act of burning, let us examine that of yellowing .Democritus having said: "Nothing has been omitted, nothing is missing"; certainly, by the merit of Democritus! nothing is left behind: the composition of the dissolved bodies, that is to say the rise of the "Divine water and steam we have sincerely stated; and we have thereby given the interpretation of the Book. Now that we have described the measure for the act of burning, let us examine that of yellowing .Democritus having said: "Nothing has been omitted, nothing is missing"; certainly, by the merit of Democritus! nothing is left behind: the composition of the dissolved bodies, that is to say the rise of the "Divine water and steam we have sincerely stated; and we have thereby given the interpretation of the Book. Now that we have described the measure for the act of burning, let us examine that of yellowing.

III. xxiv. — ON THE MEASUREMENT OF YELLOWING

1. Why did Agathodemon write on this subject? This is not to teach the measure, but to say that we must use in saffron and celandine double the other herbs; because these have greater tinctorial properties. It regulates the proportion, due to the white sulfur. The water drawn from sulphurs, juices and herbs, is here called pure sulfur water. It is with this that they water and cook the white composition: it is yellowed by this. Cook, as you have heard previously, removing as soon as the material turns yellow. This is the measure of yellowness. This is the explanation for the measure, announced above.

2. It should be known that while one accomplishes the work, several causes contribute, some visible to the naked eye, others not. The first are the washed or mixed species, molybdochalcum and the like, pyrite and the like. Pyrite and androdamas must not be treated in advance with vinegar, according to what the writings say, in order to prevent their coppery part from changing into ios; — later it will be mixed with cinnabar and its like. It is permitted (to expose them) to the sun, as well as other similar things.

3. Marie (places) in the front line molybdochalcum and the (processes of) manufacture. The burning operation (is) what all the elders advocate. Marie, the first, says: “Copper burned with sulphur, treated with natron oil, and resumed after having undergone the same treatment several times, becomes an excellent and shadowless gold. This is what the God says: Know all that, according to experience, by burning copper (first), sulfur produces no effect. But when you (first) burn the sulfur, then not only does it make the copper spotless, but it makes it closer to gold”. Mary, in the description below the figure, proclaims it a second time, and says: This has been graciously revealed to me by the God, that copper is first burned with sulphur,then with the body of magnesium; and one blows until the sulphurous parts escape from it with the shadow: (then) the copper becomes without shadow”.

4. This is how all burn. It is thus that in the chemistry (maza)[195] of Moses one burns with sulphur, salt, alum and sulfur (I mean white sulphur). So again Chymes burns in many places, especially when it operates with celandine. Thus in Pébichius, the operation of burning in laurel wood[196] is exposed enigmatically and periphrasically; bay leaves signifying white sulphur. This is the explanation for the measurements.

5. This is what Mary said, here and there, in a thousand places: "Burn our copper with sulfur and, when it is taken up, it will be without shadow." Not only does she know how to burn it with white sulphur, but also to whiten it and make it shadowless. It is also with (sulphur) that Democritus burns, whitens and renders shadowless. And again, "not only do they burn the sulfur yellow, but they make the metal shadowless and turn it yellow." Here is what Democritus says: Saffron has the same action as steam; as well as casia in relation to cinnamon”. In the Chemistry of Moses, towards the end, similarly, there is this text: “Sprinkle with water of native sulfur, it will become yellow and without shade”; that is to say obviously, burnt.

6. Such is the operation of burning; such are whitening, yellowing, and in both (cases) rendering (the metal) shadowless. Burning and resuming in this way, you will make copper like gold (and) shadowless, fit for the diplosis of silver and gold.[197] But no one, unless they know the whole route, will practice diplosis well; otherwise he would act like one who withers grapes that are still green. Some place square glass vases in all their earthenware pots to cook and digest on the kerotakis (bain marie); and they call them lekythos (flasks). Agathodemon prescribes to dilute strongly, conforming to the procedure followed by doctors for eye drops.

7. Such, then, is the act of burning bodies; such as the explanation regarding the measurements. The act of burning is called bleaching; for sulfur this act is called bleaching and shade destruction. The bleaching itself is called iosis and the refining is also a bleaching. The act of burning is also called yellowing, shade destruction, yellowing, and iosis, yellowing. The prophet Chymes exclaimed with enthusiasm "After the projections, it must be made yellow and without shadow". Then you will be explained the process relating to divine water and to iosis or decomposition.

III. xxv. — ON DIVINE WATER[198]

1. It must first be shown that divine water is a compound of all liquids, obtained by their mixture, and that its name is given to all liquids. Just as the solid composition has been named, the product obtained with each of the solid compositions, specially considered; in the same way also, the liquid composition, drawn from each of the liquid species, is called divine water, and these two compositions are designated by a thousand names:

Divine water is designated by the words: brine, sea water, prepubescent urine, vinegar, sour brine, castor oil, (oil) of horseradish, balsam, milk of the mother of a male child, milk of black cow, urine, of heifer and ewe; some call it donkey urine; still others, water of lime and marble, of wine lees; water of sulphur, arsenic and sandarac, natron, lamellar alum; and still donkey's, goat's and female dog's milk; cabbage ash water and other water produced from ashes; others also designate by this name the water of honey and oxymel, of vinegar, of natron, and aerial water (dew), that of the Nile, of the Artion,[199] the Aminean wine, the pomegranate wine, olive yin, cider , beer, finally any liquid, not to list all the waters.

2. The ancients often gave different names to white and yellow. It seems appropriate to me to explain what distinctions the philosopher Pébichius makes in his letter to the Philosopher, on yellow liquors. "Diffuse with Aminean wine,... They did not enumerate the new wine, among the liquors intended for laundering." Pébichius also says: Cider, olive wine and pomegranate wine”. By not distinguishing further, they did (their) listeners a disservice, and they acted with little intelligence. Indeed, in treating of the various species, the Philosopher employs them for bleaching and for yellowing; he employs them for the treatments which you have heard mentioned before, intended for burning and cooking.He says of pyrite: "Taking pyrite, treat it and dilute it, either with acid brine, etc. This is what he means by white divine water. Then, about cinnabar: "Make cinnabar white by means of oil, or vinegar and honey , etc." ". About the Androdamas, the same again: "with brine, or acid brine." Then he adds "Heat the water of native sulfur"; in order to let you know that the waters of the sea, the urine, the vinegar, the oil of cinnabar, the water of honey, all this is divine water. Indeed by a single species he makes the whole heard. Later, in the article of the Androdamas, wanting to speak clearly, he said: “Heat the water of native sulfur, because the liquids are the waters of native sulfur. »likewise again: "with brine, or acid brine." Then he adds "Heat the water of native sulfur"; in order to let you know that the waters of the sea, the urine, the vinegar, the oil of cinnabar, the water of honey, all this is divine water. Indeed by a single species he makes the whole heard. Later, in the article of the Androdamas, wanting to speak clearly, he said: “Heat the water of native sulfur, because the liquids are the waters of native sulfur. likewise again: "with brine , or acid brine." Then he adds "Heat the water of native sulfur"; in order to let you know that the waters of the sea, the urine, the vinegar, the oil of cinnabar, the water of honey, all this is divine water.Indeed by a single species he makes the whole heard. Later, in the article of the Androdamas, wanting to speak clearly, he said: “Heat the water of native sulfur, because the liquids are the waters of native sulfur. “ Heat the water of native sulfur, for the liquids are the waters of native sulfur. “ Heat the water of native sulfur, for the liquids are the waters of native sulfur. »

3. The (materials for) projection drawn from lime change name and color, when it comes to white sulphur. These are the earth of Chios, asterite and selenite, for the white class. When it comes to yellow, projects Attic ocher, redwood from Ponte terracotta, and the like”.

About the chrysocolla, he says: “Burning this matter and dotting it with oil up to seven times”. In the Chrysopoeia, he made each of these (substances) whiten first. He employs litharge similarly in both compositions. Because there are no more than two decoctions to accomplish the operation. Among the liquors it includes steam and litharge, (mixed) with the whitest honey. He neglected none of the liquids; but he used them in both compositions. Indeed he was mixing a solution of comaris and lentils(?), adding a preparation of celandine; and he said to obtain the composition of the divine water. He prescribes boiling lime water (obtained by marble) with oil, and pyrite with honey.He describes divine water in various ways, in his four books. In the Book of Money; he talks about the earth of Chios, asterite, selenite, and his own projection. In the Book of the Yellow, these are Sinope earth, Attic ocher and Phrygian stone. “You will find in the Treaty of Stones, the blood of goats and the juice of lottos; and, further on, what is useful... The sulphurous are dominated by the sulphurous, and the liquids by the corresponding liquids.[200] Indeed the sulphurous are retained by the sulphurous. and the liquids by the corresponding liquids.[200] Indeed the sulphurous are retained by the sulphurous. and the liquids by the corresponding liquids.[200]Indeed the sulphurous are retained by the sulphurous.

III. xxvi. — ON THE PREPARATION OF OCHER[201]

1. The preparation of the rock is done in the mountain (near) the sea called Adriatic. There are crevices in the mountain there; through the slits we see layers of ocher in patches. Ocher is also produced in Babylonia in the mountains. We see the rock in the cracks; we remove it and cook it: we thus obtain the rubric, which is also called minium de Sinope. We do not use this rubric or this Sinope minium. But the ocher indicated above is the true dye; unless the metal which it is proposed to dye is the body of magnesia, or black lead.

2. What rank should be assigned to it apart from tinctorial matters, all the writings are explained on this point. If consequently you want to fix a rank to him, it is there that you will find the desired result; especially if you follow Mary and the Philosopher. The Philosopher mentions pyrites, cinnabar, claudianon, cadmium, androdamas, chrysocolla. He says that it is proper to act on molybdochalcum, cinnabar, or the body of magnesia, a substance which is called black lead. If you now come to Chrysopée, you will see which (substances) disintegrate tin, iron or copper: these are cinnabar, white litharge. In your turn understand what you are looking for: by magnesia, understand molybdochalcum; by lead, it is (again) molybdochalcum.When they speak of Argyropée or Chrysopée, they hear molybdochalcum; this is the product they process, then subject (to dyeing). At the desired moment, they fix it, after having disintegrated it; then they whiten, or yellow the metal hardened by them.

3. They whiten the copper and, after grinding it, they keep it until the final result. The operation made with sulfur and mercury they call burning. They call burnt copper, this metal made the color of blood (with a view to bleaching), dyed superficially and thoroughly.[202] This is what they call burning; thereby (the Philosopher) makes the total composition heard; it designates its dilution, (operated) in view of the two tinctures. Going the direct route, he talked first about bleaching and then about yellowing.

III. xxvii. — ON THE TREATMENT OF THE METALLIC BODY OF MAGNESIA

1. Let's introduce the Elders again. They say that cinnabar produces the whitening of magnesia. To make effective the previous discourses that I wrote, relative to the four bodies that serve as supports and to the measure that the raw and cooked composition has about them,[203] it is necessary to apply all of this to explanation of magnesia. We must say how we form the (metallic) body of magnesia; and if the bleaching varies according to the maceration, as I told you previously. Leave it in front of the stove; Let the stove be lit with wood and red cobathia bark,[204] for the smoke from this bark whitens everything. If therefore you collect the smoke from it, the magnesia absorbs it and it is whitened.

2. Did we not recall in the 7th book, speaking of the red cobathias, that we must first learn what magnesia the philosophers speak of? If it is simple (magnesia), coming from Cyprus, or compound magnesia, obtained by our art? Indeed, by diluting the simple magnesia, they want to speak of the compound;[205] but they meant the simple at the same time. It is in this way that art has been hidden by the double meaning attributed to denominations.

3. The philosopher Hermes, after sea water, names natron, vinegar, gnat's blood,[206] the juice of styrax, lamellar alum, and other similar substances, and he says Leave it before the stove, as I said before, with a fire of red cobathia bark, for the smoke of red cobathia whitens everything, being itself white.[207]

4. Thus speaks Hermes; but we must know that natron, styrax, schistose alum and the ash of palm branches are white sulfur, which whitens everything. As for midge's blood and vinegar, it is sulfur water (obtained) with lime; the barks of the red cobathias are sulphurous, principally arsenic, which resembles the cobathias: these are the bodies used to dye gold. He says: “The smoke of the cobathias whitens everything. Wanting to teach what cobathia are, the Philosopher says: “The vapor of sulfur whitens everything. »

5. Now the Philosopher, wishing to teach you (what it is) the ash of the maritime palms, which is also divine water, expresses himself thus in the second class, that of the white liquors: "Having dissolved the ash wood of white poplars in sulfur water [this is not taken in a simple sense], or in sulfur water obtained by lime, which comes from white ash, marble, or lime live. As the sulphurous were said (to come) from the red cobathias, so the water of sulfur derives its composition from sulphur; this is also referred to as the palm tree. Moreover (it is seen that) the whitening of the compound magnesia is produced by the composition of the white sulfur and that the liquid composition of the white is obtained by lime.These are all (materials) of which (I have explained) the preparation, in my discourse on composition; I said its measure, in the discourse on measures; the mode of cooking and the conduct of the stove, in the discourse on cooking.

6. So much for whitening the body of magnesia. Now it is open to you, to you who have good sense, to undertake what is best and to assist us, instead of throwing ourselves into this abyss (of difficulties). He who makes any other reasoning concerning this doctrine, dwells in profound obscurity; he acts like a man who strikes the air with his hands, and the sea with his feet. Those who walk in the void and speak completely in the air, uselessly work by means of their own (to modify) the type of the (metallic) body.

7. But you, O blessed one, renounce those vain elements which trouble your ears; for I have heard that you converse with Paphnutia the virgin and certain uneducated men.[208] The things you hear them say are vain and you begin reasoning meaninglessly. Renounce the society of people who have blinded minds and over-inflamed imaginations. We must pity these people, and listen to the language of the truth, from the mouths of men worthy of announcing it. These people do not want help; they cannot bear to be instructed by masters, flattering themselves that they are masters (themselves). They claim to be honored for their vain and empty (meaningful) reasonings.When we want to teach them what are the degrees of truth, they cannot bear the knowledge of art and they do not digest it. They desire gold rather than reason. Inflamed by extreme madness, they become incapable of reasoning and cannot wait for wealth. Indeed if they were guided by reason, gold would accompany them and would be in their power: for reason is mistress of gold. He who attaches himself to it, who desires it and unites himself to it, will find the gold placed before us, in the middle of the detours which keep it hidden.

8. Reason is the indicator of all good, as has been said somewhere.[209] Philosophy is the knowledge of truth, and reveals the beings that exist. He who accepts reason, will see by it the gold placed before (his) eyes. But those who do not support reason are constantly walking in a vacuum, and undertaking the most ridiculous acts. This is how the laughter was provoked by Nilus, this priest your friend, who cooked the molybdochalcum in a field oven (as if he had baked bread), operating with the cobathia for a whole day. Blinded from the eyes of the body, he did not think his process was wrong, but he was puffing; and coming out (the product) after cooling, it only showed ash. When asked where the bleaching was, embarrassed,he said he had penetrated into the depths. Then he put in copper, he dyed the slag; for the copper, not being stopped by any solid, went beyond and disappeared itself in the depth; the same applies to the bleaching of magnesia. Having heard these things (from the mouths) of her opponents, Paphnutia was held in great derision; and you will be too, if you fall into the same madness. Kiss for me Nilus, he who cooks with cobathia, and be fully edified on the economy of the body of magnesia. Paphnutia was held in great derision; and you will be too, if you fall into the same madness. Kiss for me Nilus, he who cooks with cobathia, and be fully edified on the economy of the body of magnesia.Paphnutia was held in great derision; and you will be too, if you fall into the same madness. Kiss for me Nilus, he who cooks with cobathia, and be fully edified on the economy of the body of magnesia.

III. xxviii. — ON THE BODY OF MAGNESIA AND ON ITS TREATMENT

1. Here is what Mary exposes liberally and clearly, about what she calls the breads of magnesia. The first degree in the truth of the mystery is found explained in these (passages). So then Mary wants this to be the body of magnesia; it proclaims it not only in this passage, but in many others. In another place, she says Without the assistance of black lead, one could not produce this body of magnesia,[210] of which we have specified and accomplished the preparation. Such are, she says, the doctrines and without tiring, teaching (them) for the 2nd and 3rd time, she names body of magnesia black lead and molybdochalcum; on this subject, she speaks of cinnabar,[211] or lead, and of the etesian stone.It is this body which produces the simultaneous fusion[212] of all materials cooked and potentially golden. Raw materials, he cooks them; and he operates the diplosis. It produces, she says, potentially all golden materials by cooking; because it is not yet in action. On this (dot) I will write another speech; but for the moment let us occupy ourselves with our subject.

z. It has therefore been explained by Marie that the body of magnesia is black molybdochalcum; because it has not yet been dyed. It is this molybdochalcum that you must dye, by projecting on it the motaria[213] of the yellow sandarac, so that the cooked gold no longer exists (only) in potency, but in act. Thus (expresses herself) Mary, after naming bread the body of magnesia.

We must, above all, show that the Philosopher is of the same feeling, in what (concerns) the body of magnesia which was called: THE WHOLE. This molybdochalcum was black lead. When they said that the mercury is fixed with the body of magnesia, they meant by the complete body, as it was exposed in my first memoir, and as Marie says above of the body of magnesia. She says (again): You will find black lead: use it after having mixed it with mercury. Now it is he whom the classes (of the Philosopher) name, it is he whom the Philosopher speaks of in his preambles: "Mixes mercury with the body of magnesia." Thus the Philosopher himself designates black lead and pyrite.He does not speak (of the lead) simply, so that you do not go astray, but he says to our (lead) black”. So that you don't misunderstand molybdochalcum, he says that: “mercury alone renders copper shadowless; it will not (only) fix the body of the magnesia, but also the copper”. In this way also the Philosopher designates under the name of the All, the body of magnesia and the black lead.[214] In the books of the ancients, molybdochalcum was placed in one and the same class (with lead). What is proclaimed of mercury, it is proclaimed of all kinds of stones, as I declared in the first (chapters). molybdochalcum has been placed in one and the same class (with lead).What is proclaimed of mercury, it is proclaimed of all kinds of stones, as I declared in the first (chapters). molybdochalcum has been placed in one and the same class (with lead). What is proclaimed of mercury, it is proclaimed of all kinds of stones, as I declared in the first (chapters).

3. This then is the gold cooked in power. And if it is bleached or yellowed, then also the raw materials react on the fired materials, that is to say that if white copper is thrown on raw (copper) from Cyprus, it produces silver. But if it is yellowed, by projecting it on plain plain silver, gold is produced. After soaking with rosacea, Aminean wine and ordinary vinegar, leave for 14 days: this is the (time) required for the manufacture of silver.

4. As we often fail in the treatment, because we do not know the truth about delay, let us recall what has been said concerning the vapours: it is rosacea which causes the vapor to turn gold. Similarly also, Agathodemon, in his teaching on the preliminary dyeing, said this: "So that you can know the effect which you produce, while arriving at this couperose which you know, it is its tinctorial property which causes the vapor to develop gold. This has been shown in the writing on the ripening, and reminded of the two (tinctures) . this is what has been called pyrite .some speak of the alabastron, [215] others apply to both the name of pyrite, as I have shown. Indeed, no other stone than pyrite is more beautiful and loved by God.

5. Now the subject of the discourse is the body of magnesia. This unique name signifies all things made with the true measure of necessary maceration. Cinnabar[216] produces the true body of magnesia. Not straying from this truth, I, too, wanted to equal the ability of the one who said:[217] “O woman, I did not speak (of lead) ordinary, lest you be led astray. But as I am not a Democritus, I swear to you by his merit that I do not go astray; and (you will not err) without the return of those who claim that the bodyless (metallic) ash has been called the body of magnesia.[218]

Mercury has been said to be incorporated. I say, me too, that these have understood something. By showing the result to be obtained, they give the measure of their intelligence. But they do not actually hold the result, for the ash has not been called the body of magnesia, but the incorporeal. But mercury is also a (metallic) body. Do not oppose this subtlety to me, that this includes all metallic bodies and that the ashes of the incorporeal have been called the body of magnesia, it is not so. But what does he mean, if not that (the incorporeal), being of a sulphurous nature, volatilize? It is therefore fixed and non-fleeting things that are called bodies.This is why Mary says: "the body of magnesia is the secret thing that comes from lead, etesian stone and copper

6. All things of this order, mixed with volatile matters, are called bodies. This is how he speaks of mercury, in his treatise on white liquids: “mix in lamellar alum, or molybdochalcum, or lime, so that the incorporeal (mercury) becomes a solid body. Similarly, about chrysocolla, he says: “this too is fleeting”. On the same subject Agathodemon: "Watch out," he said, "that his tinctorial spirit does not go away. Although it is volatile, it is called a body; the Philosopher speaks of his mixtures in the class of chrysocolla. “Dye all kinds of bodies with copper, silver, gold. " Marie, about chrysocolla: "... after weighing (operating) with molybdochalcum, for one day". Or: "taking chrysocolla and cinnabar,delay with white litharge and make (the nature of the metal) disappear. If the copper is modified and brought to the state of body (metallic), project the color of gold on it and you will have gold. Thus the chrysocolla receives this qualification of body, when it has been well mixed, and although it is fleeting by itself, because you make it a body by transmutation.

7. Thus, converting and transmuting,[219] in these authors, means giving body to incorporeal things, that is, to fleeting matters. By transformation we obtain molybdochalcum, black lead, which must be treated with mercury, and become the body of magnesia. They do not mean, as some do, that mutation applies to converting and transmuting mercury. But when the fleeting matters have taken on a body, the conversion takes place for all the bodies, by dyeing them white or yellow. Indeed this conversion is called transmutation, after the incorporeals have taken a body, by the effect of art. In the retrograde conversion accomplished by fire, that is to say in whitening or yellowing, the matters diluted strongly and associated by fire,are rendered fleeting again and become incorporeal again.[220] At this moment they are reduced to the last degree of division. Sublimated steam, the first of the incorporeal materials, thus leads to the supreme art.

8. So then, the incorporeal matters are again made bodily by means of mercury, in iosis, so that the bodies are formed; but after (the bodily matters) have been decomposed, they are made incorporeal, and the effect is produced by an action independent of the concourse of fire.

Elsewhere we have spoken (for this purpose) of bile[221] and other similar matters which, they too, are congeners of sulfur and sulfur water. Now what other substance acts well without the help of fire, if not divine water? It is of her that Pébichius (says) that she is more powerful than any fire. In the Sulfurous Chapter, it is said that she acts without the aid of fire. Mary (calls it) the igneous preparation.[222] It also says that if the bodies are not made incorporeal and the incorporeal corporeal,[223] nothing of what is expected will take place: that is to say that if the materials resistant to fire are not mixed with those which evaporate in the fire, we will obtain nothing of what we expect.

9. What then are the bodies and the incorporeal in our art[224]?

Intangibles are pyrite and its likes, magnesia and its likes, mercury and its likes, chrysocolla and its likes, all incorporeal (materials). The bodies are copper, iron, tin and lead: these (matters) do not evaporate in fire; these are the bodies. When some (of these matters) are mixed with others, the bodies become incorporeal and the incorporeal become bodies. Mix in this way the mercury, the one designated in the classes, and you will produce what is expected, what Mary said: “If two do not become one”; that is to say, if the volatile (materials) do not combine with the fixed materials, nothing will take place of what is expected.If one does not whiten and if two do not become three,[225] with the white sulfur which whitens (nothing will take place of what is expected). But when one turns yellow, believe becomes four; for one turns yellow with yellow sulphur. Finally when one dyes in purple,[226] all the (matter together) arrives at the unit.

10. What does Ostanes mean when he speaks of the combination of volatile matters with those which are not? “Pyrite stone has an affinity for copper. Ostanes was not speaking of mercury, but of extreme delay, that is to say of the condition in which the pyrite does not give rise to any deposit, being entirely liquefied. You must therefore understand, on the subject of water and liquefaction, what the Philosopher has developed in speaking of washings and delays. About the delay, he said: so that the product becomes like water). The Philosopher said again: “Magnesia and the magnet have an affinity for iron. And the Master says again: "mercury has an affinity for tin". The disciple says: mercury amalgamates with tin).He also says, “This whitens every kind of body. Lead also has affinity for pyrite; etesian stone, for lead. The Philosopher, in making these reasonings, said, with regard to our art, that nature charms nature.

11. Magnesia article: After extracting everything, you will find a black body, or black lead; often also a large amount of slag, at the top. If we taste them, we will see that they resemble wine lees. After having rejected them, we find, inside the black lead, the copper which it contains, the magnesia which is contained therein. This is called; molybdochalcum or body of magnesia. It is on this one that I wrote; it is she whom all the writings proclaim; it is she who misleads the seekers; it is this molybdochalcum that the writings of the ancestors recommend. According to Apollo's explanation, it is the body of magnesia;it is the copper, it is the body which Theophilus said receives a crown of copper; Hermès said for his part: “The body of magnesia, the treatment and measurement of which you wish to learn... About it we have said that cinnabar is whitening; or even yellowing, which requires that the (materials) be whitened beforehand. This is the treatment, as it has been described by us.

III. xxix. — ON THE PHILOSOPHICAL STONE[227]

1. Mary says: “If our lead is black, it is because it has become so; for common lead is black from the start. But how is it formed? If you do not deprive the metallic bodies of their state and if you do not bring back the bodies deprived of their state to the state of (metallic) bodies; if you don't do two things in one, nothing expected takes place.[228] If the Whole is not attenuated in the fire, if the sublimated vapor reduced in spirit does not rise, nothing will be brought to fruition. "And again: 'I don't say simply with lead, but with our black lead.' This is how black lead is prepared; it is by firing that we can (reproduce) common lead.For common lead is black from the start, while our lead becomes black, not being black at first.

2. The philosophers have divided all the operations of stone into four phases: 1° blackening; 2° bleaching; 3° yellowing, and 4° dyeing in purple. Between blackening, bleaching and yellowing is placed the levigation or maceration and the washing of the species. Now it is impossible for these things to be done otherwise than by the treatment carried out by means of the throat apparatus[229] and the union of the parts.

3. Pelagius the Philosopher says: “This is the sign by which we recognize that the beginning of the dyeing in violet has taken place. It is the tincture occurring within that is the true violet tincture, which has also been called Ios of gold. If one accomplishes it, the dyeing takes place; otherwise, it does not take place. Take care, therefore, that the tincture penetrates into the depth; otherwise the dyeing does not take place. »

4. The alabastron is the whitest stone, the brain stone,[230] the one that is like a burning spangle. Take it, pulverize it and macerate it in vinegar; put in a cloth, and bury the whole thing in horse dung, or in bird droppings, for 20 days, as the divine Zosimus says.

5. The sulfides are two in number, the composition is one. So, there are two mercurys, namely the white composition and the divine water, according to Democritus. The divine water mixed with sulfur makes the substances sulphurous,[231] because these matters have a great affinity between them.

6. Synesius states this in the treatise of Chrysopeia: “Democritus said: “Mercury which (comes) from cinnabar. And in the Treatise on White (Argyropée) he said: "The mercury taken from the sandarac, etc.[232] »

7. Dioscorus said: “As the wax is transformed by assimilating the added color, so also the mercury is transformed.[233] »

8. There are two yellowings, two bleachings,[234] two compositions, the dry and the liquid: the dry composition, in the catalog of the yellow, are the plants and the minerals. There are two liquid compositions: one in yellow, and one in white. Yellow liquids are derived from yellow plants,[235] such as saffron, celandine, and the like. In the white composition we include: among the dry materials, all the white materials, such as the earth of Crete, the earth of Cimole and the like among the white liquids, all the white waters, such as the decoction of barley (beer? ) and the like.

9. Olympiodorus says: “The maceration takes place from the 25th of the month of mechir until the 25th of the last month of autumn...[236] All the things you can macerate and wash, leave them in (suitable) vases. The maceration is carried out on the loamy earth, until the loamy part goes away and the ore is isolated. This art is not practiced by means of fire. »

10.Fire is 40 days for whole operation. The ancients hid the art under the multiplicity of speeches[237] and they gave a great number of denominations to the divine water.[238]

11. Mary says:[239] “If all metallic bodies are not attenuated by the action of fire, and if the sublimated vapor reduced in spirit does not rise, nothing will be brought to fruition. »

Molybdochalcum is the etesian stone.

In the whole operation the preparation is black from the beginning.

When you see everything turn to ashes, then understand that you have done well.[240] Pulverize this slag, exhaust it of its soluble part and wash it six or seven times, in sweetened waters, after each casting. We operate by mergers and according to the wealth of the ore. Indeed, by following this step and washing, says Marie, “the composition is softened and provided with its elements”.

After the end of the iosis, a projection having taken place, the stable yellowing of the liquids occurs.

By doing this you bring out the nature hidden within. Indeed, "transform," she says, "their very nature, and you will find what you are looking for."

12. There are two compositions: whitening and yellowing; and there are two bleachings and two yellowings,[241] one by delaying and the other by cooking. The delay is not done in any way, but only in a consecrated dwelling; there is a lake and large fish.[242]

13. Mary says: “Join the mile and the female and you will find what is sought.[243] And Mary says elsewhere: "Do not touch with your hands, for it is an igneous preparation."[244] "

14. Several denominations are given to the two compositions, such as, etc. (Reproduction of the translated text at the top of page 182.)

15. The devices of the compositions must be made of glass, because (then) they allow iosis, without (the operators) needing to touch with their hands; for mercury is mortal when it has dissolved gold: it is the most deleterious of all metals.

16. What is proposed in calcination is first bleaching, then yellowing. Project, he says, half of the white preparation, for the first operation, and make a decoction of it in this way; the other half is kept for iosis. It is also for this reason that Pébichius says, passim “Divide the preparation into two portions.[245] He also said: "Put one in a terracotta vase and put the other with the copper".[246] It indicates, by the terracotta vase, the firing, and by the copper the iosis. He meant bleaching, saying, "Burn the copper over a laurel wood fire, that is, in the white composition."

17. Agathodemon said: “Make a decoction of the divine water with the sublimated vapor; in this way, one burns and one operates bleaching). And again: "Cook the steam described above with castor oil or horseradish, after having mixed a little alum".[247]

18. Zosimus says: "To accomplish exactly the present operation, it is necessary to wash the brazen eagle, during the entire 365 days (of the year)," and so on, throughout the course of the treatise.[248 ]

19. The divine Sophar said, “I saw a brazen eagle descending into the pure spring, etc. (Reproduction of five lines already given on page 125.)

20. Magnesia derives its etymology from the mixing (mignuein) of materials united by combination.

21. The divine Zosimus says: Democritus, my excellent master, says with reason: "Receive the stone which is not a stone.) (Reproduction of a passage already given, p. 130, up to these words: "donkey's or goat's milk .)

22. Zosimus said: “Don't be afraid to get very hot; exhausts the liquid element of the bodies. There are a thousand (modes of) heating the copper;[249] they make the copper more suitable for dyeing. Bring nature outside and you will find what is sought; because nature is hidden within. Now, nature being extracted, the white is no longer seen; but after the expulsion of the mercury previously indicated, the yellow appears, by the announced yellowing of the ios. Where are those who declare it impossible to change nature? Behold, nature is changed; it becomes fixed and takes on the quality of gold, returning to black.Indeed, if the humidity coming from the expulsion of mercury, circulating in the terrestrial (nature) of the solid body of the dry powder, will not dissolve and expel the liquid, according to the essential property of this expulsion of mercury, then nothing will take place of what is expected. If one does not bring about the dissolution and exhaustion of the liquid element by heating, nothing will take place of what is expected. If the product is not dissolved and heated, then cooled, nothing will take place that is expected. But if all things are done in their place and in order, you can hope to achieve the result, with the help of divine Providence. »But if all things are done in their place and in order, you can hope to achieve the result, with the help of divine Providence. But if all things are done in their place and in order, you can hope to achieve the result, with the help of divine Providence. »

23. The time of gestation is not less than nine months, when there is no abortion. The cooking time for all products, (especially) when operating on blades, is not less than nine hours. Such is the mode of gestation. As for the time of the operation performed on the altar in the form of a cup, account must be taken of the maceration. Indeed, consider that the modes of operating are three in number. The first mode relates to mixing. If you have understood me correctly, it embraces kneaded and fermented substances, like flour drawn from grain. In the same way the liquid will not be vaporized excessively, but only according to the need will be felt; the same also applies to composition.(Reproduction of § 5, p. 142, to the end.)

24. This is the Etesian stone. Waters down dry powder (spray) and desiccates. Fixes and refines dry powder, taking: couperose, three parts; magnesia, one part; refined copper, one part; dry powder, one part. Leave together, watering in the sun with white vinegar, for seven days; then cook for two or three days. By removing (the product), you will find the gold dyed blood red. This is the cinnabar of the philosophers and the golden man. The spattering powder has condensed (at the expense of) the liquors. If the fire is excessive, it turns yellow; but (then) it is not useful.

III. xxx. — ON THE COMPOSITION OF RAW MATERIALS[250]

The composition relating to the raw materials united in a single spirit, O Theosebia, the partial compositions of the ancients. Moreover, it shows, by means of fact, the names of compounds (remained) ignored in their writings, such as (for example) ashes and (similar) matters. Now, it is necessary to know which substances, according to the Philosopher, produce resistance to fire;[251] that the body allied (with mercury) makes it capable of resisting fire, and so on. For the wise, taking the raw materials, will pursue from beginning to end. But I could not place there the complete products, since I could not find them with these (authors); I could not expose what (Democritus) had not said; I could not do anything but unite with probability the scattered things, interpret allegorical things;everything that is allowed to be done in comments, I did. Good health.

III. xxxi. — ON DRY POWDER
(OF PROJECTION)

t. True blasting powder has three potencies and three actions proceeding from those potencies. (These are) tinting, penetrating, fixing. The mathematical (body) has three dimensions, length, width and depth. The natural body is triply extended and (moreover) capable of figure; it has length, breadth, depth and figure capacity. So too, about (our) species, we will talk about tinting, penetrating, fixing, and (lasting) luster. Now the body has three dimensions, we will designate it as figured, non-figured, and capable of taking all shapes; its matter undergoing the powers and actions (of the projection powder).[252]

III. xxxii. — ON IOS

1. The power specific to the ios is complementary to the substance which is its support; as indivisible, it is regarded as part of it. Without it, the substance remains incomplete. Indeed, the parts of substances are themselves substances, as Porphyry says; for substance produces power; and power, action; and action, things in action. Therefore substantial powers come from substances and are inseparable from substances.

III. xxxiii. — ON THE CAUSES

1. There are, according to the naturalist Aristotle,[253] four causes of all (being) begotten, namely: the efficient, material, organic and specific causes. For example, the door has for efficient cause, the builder who made it; for material reasons, wood, iron, strong glue; for organic reasons, the axe, the auger, etc.; for specific cause, the very species of the material of the door, or some other. According to Plato, there are two more (causes): the exemplary cause and the final cause.

III. xxxiv. —CHAIN ​​OF THE VIRGIN

1. Treating the fire of mercury with fire and uniting the spirit with the spirit, in order to chain by the hands the virgin, this fleeting demon.[254]

Various bones of the Persians having been calcined by the violence of the fire,[255] they have lost their own volatility.

2. Let us bring back the two bodies: after having brought them together in the mixture and transformed, they are regenerated. Being without me becomes animated; the bodiless being is made corporeal, and they admit no other change.

III. xxxv. — METAL MEN

This man of bronze that you see in the fountain has changed body and he has become the man of asem; a few days later, you see him (transformed into) a golden man.[256] Water it with acid brine; in this way it becomes white and suitable.

III. xxxv. —WASHING THE CADDY[257]

1. After taking the cadmium botruitis,[258] which remains in the copper preparation, divide it by stirring. Spray carefully: then grind and project into the water. Crush again in the water with the pestle, then grind with the hand; when the product is ready, let it settle. After draining well, pour water again and repeat the same thing several times, until the water remains without forming foam. After draining well, dry in the sun.

III. xxxvii. — ABOUT DYEING

1. If (one) has not practiced black dyeing properly, the work of silver can no longer be tempered. The followers of Agathodemon call: higher tincture (καταβαφή), that which one executes by diluting thus; as for the decoction, they call it simple tincture (βαφή); for They distinguish between simple tincture and superior tincture. So they want the simple tincture (βαφή) to be (the tincture of) silver and the superior tincture (καταβαφή) — (the tincture of) gold. About the act of burning you will find this: “It is one thing to burn for the simple tincture, and another thing to burn for the higher tincture. Everything else, down to rarefaction, alteration (of nature), (in short) all the others (operations), they hide in their discourse.

III. xxxviii. — ON YELLOWING

1. “Not all thought, O woman,[259] that yellowing immediately followed whitening; however most often the white composition, when it is cooked, turns to yellow”. And a little further: “some have done a thing preferable to these. Indeed, leaving it to cool, they distilled and rectified the yellow divine water in the sun, for the prescribed number of days. Then they operated the decoction and the cooking”. And a little further on: “Rectified divine water, prepared with lime, two parts, and sulfur, one part;[260] we decoction in a pot and decant; then we decoction again. This is the sulfur water, which is projected to obtain the two colors.[261] »

III. xxxix. —AIR WATER[262]

1. “This composition needs some liquids first, etc. (piece taken from Olympiodore, p. 97, entire first paragraph).

2. On the subject of minerals, everyone explains this point. I will begin by reproducing the testimony concerning him, because of your incredulity. Zosimus, in his book of the Final Count, addressed to Theosebia, explains himself by saying:[263] "For the king of Egypt, O woman, everything consisted of these two arts, the art of analysis,[264 ] and the art of natural products and minerals. It is the divine art of transformations, that is to say the dogmatic art for all those who deal with manipulations, I mean the four arts relating to the manufacture (of metals). This divine art was revealed to the priests alone, etc. (The continuation, p. 97 to the bottom of the page, and to the words "they would be punished", which begin on page 98.)

3. This is the image of the world, famous in the ancient writings, the mystical mortar of the Egyptians and the hierogrammatians of Egypt, by which the affinity of natures charms consubstantial natures.[265] Here is the Orphic consubstantial and the Hermaic lyre, in which the agreeable and harmonious combination of substances is accomplished. Mixed according to the rites, they soar from the (earth?) towards the celestial choir; the fire effecting their transmutation.

4. Next, between blackening and bleaching, maceration and washing of the products take place; between whitening and yellowing, fusion processing. In the same way, as an intermediary between the yellowing and the dyeing in violet, the division in two of the composition is placed. The term bleaching is the treatment by the udder-like apparatus.[266]

5. 1° In blackening, the molten product is separated from the ashes;

2° In maceration, the ashes are separated from the liquor

3° Then comes the washing of the burnt species, repeated seven times in a vase of Ascalon; this washing is the 1st whitening and the disappearance of the black coloring of the species;

4° Blanching, by mixing with a small quantity of white or yellow water, produces this honeycomb,[267] sought by the manipulators;

5° Yellowing follows; (for) bleaching leads to yellowing;

6° Then the division into two of the composition is accomplished;

7° This being divided into two, one takes one of the parts, which, transformed into ios, softens, lengthens and[268] accomplishes the fixation.

6. Others, he says,[269] (have explained themselves) on the color, on the decoction and on the work of the secret theory. We start by spraying the copper. After processing in the laboratory, it gladdens the eyes; then, with time, the tint becomes lighter,[270] when one operates with gold prepared by means of gum, gold liquor, &c.

III. xl. — ON BLEACHING

1. You must know that the main thing is bleaching; after bleaching, the completed mystery is immediately yellowed.

2. Laundering lies in the act of burning; now to burn is to revive by fire; for such (matters) burn and revive themselves;[271] they fertilize themselves and thus engender the animal sought by the philosophers.

3. If you whiten, you will dye easily, and if you dye purple or cinnabar, you will be wounded, O Dioscorus; for that is what frees us from poverty, that incurable disease.[272]

III. xli. — TRUE BOOK OF SOPHE THE EGYPTIAN AND OF THE DIVINE LORD OF THE HEBREWS (AND) OF THE SABAOTH POWERS
MYSTICAL BOOK OF ZOSIME THE THEBAN[273]

1. Here is the measurement of mercury.

Agathodemon said, “Cook, mine the gold. “The copper is projected. One obtains the sheet of Mary, formed of two metals;[274] one cooks it in the fire[275] with a view to dyeing it by means of oil and honey and one takes up again with mercury: such is the work (regular ). Let the copper, brought back to the state of ios, be melted with the gold, according to the measure of the mercury.

Marie says: "When the composition has formed by itself, or else by means of vinegar brine and which has been cooked, mix with sulphur, that is to say with sublimated sulphur. , either in a bottle, (or) on a kerotakis, then pour, or delay, and see if you have accomplished the work. If you have not accomplished (it) with a certain yellow, employ our ios with the matter which precedes the tincture: this is what is necessary to make gold perfect; otherwise the gold does not turn yellow. So project again with the material that precedes the dye, or else delay with the transformed silver: shimmering black, 1 part of ios, raw misy, as well as the material that precedes the dye, in order to dissolve a portion copper.

2. It is cooked; because even if it does not contain mercury, it must be cooked, since before the action of the fire, there is no dye. It is necessary to make it undergo the purifying action by the materials (suitable), in order to note that it is pure. Try it, or melt. If you know the two marches, those of the Jews and of, do not be afraid to try, (executing) in detail all the things that I have exposed to you.

This exposition does not give rise to any ambiguity; but its object is to engage you to try if fortune is favorable to you and if you have completely succeeded. By relying on this (knowledge), you will not fail; but by this method you will conquer poverty, above all, if you have the talent and the skill to overcome the obstacles. In thousands of works it is taught how copper is bleached and yellowed suitably. It is only fit to be alloyed by diplosis if changed to ios. It can be treated methodically by a thousand (means); but it is rendered proper to the alloy only by one way, by becoming our true copper; that's the whole formula.Such is the efficacious tincture, the tincture they have taught them, the tincture sought for centuries and which cannot be discovered otherwise than in this way. What is the suitable principle for these effects, I showed you in the writing on couperose. It says how copper dyes, and it talks about lead and everything that is likely to receive the dye.

III. xlii. — TRUE BOOK OF SOPHE THE EGYPTIAN AND OF THE DIVINE MASTER OF THE HEBREWS (AND) OF THE SABAOTH POWERS

1. Speech from the true book of Sophe the Egyptian, from the divine Lord of the Hebrews (and) of the Sabaoth powers. There are two sciences and two wisdoms: that of the Egyptians and that of the Hebrews, which is made more solid by divine justice. The science and wisdom of the best dominate both; they come from ancient centuries. Their generation is kingless, autonomous, immaterial; it seeks nothing from material and corruptible bodies; it operates without undergoing any (foreign) action, supported now by prayer and (divine) grace.The symbol of chemistry is drawn from creation, (in the eyes of its followers) which saves and purifies the divine soul chained in the elements, and above all which separates the divine spirit confused with the flesh. Just as there is a sun, flower of fire, a celestial sun, right eye of the world; likewise copper, if it becomes a flower (that is to say, if it takes on the color of gold) by purification, then becomes an earthly sun, which is king on earth, as the sun is king in heaven.

2. Here[276] are the perfect tinctures, imparting the true color of the sun,[277] such as that of Democritus, and, the unity which transmits the tincture, the Scythian comaris, the perfect (tincture) (of silver, that of Isis,[278] that proclaimed by Heron (Horus?); here is the refining of gold and the gold liquor.

Silver liquor poured over silver produces silver when reacted with siderochalc. These (dyes) impart (the color of) money in their reactions. They also produce doublings and triplings[279] and alloys of gold and silver. Thus it is advisable to work by artificial means, without gold nor silver; (it is appropriate) to accomplish doublings such that one can no longer separate gold and silver, as one would for adulterated and discordant materials, which have not produced true gold. So when you have obtained copper without shade, you will whiten (it) with whitening preparations and you will yellow it with yellowing preparations; you will tint it (with) cadmium or cinnabar: this is how gold is made in the temples of Vulcan.

3. The copper having been whitened, blackened and yellowed, you dye the asem and you obtain gold, using the whitened copper. Indeed, it is from copper that all species are born:[282] I mean cinnabar, cadmium, gold, sandarac and the rest. Lead turns into many (bodies) and so does copper (intended for) crowns, which comes from these bodies. You will find in the temples of Vulcan (?) the (processes of) making gold. It is from mixtures (of these metals) that all species are born. Their treatments engender the substances one by the other and forms (very diverse) are produced in the treatments. Enjoying them all, make use of the best ones.

III. xliii. — CHAPTERS FROM ZOSIME TO THEODORE[283]

1. On the etesian (stone), that is to say composed of the All, as an etesian stone,[284] and therefore of great use. Indeed, in the treatments, it causes various colors to appear: one in the treatment of the kerotakis, another in the operation of the fusion in the state of oleaginous liquid: namely a yellow color and a black color. The yellow color varies from the reddish shade of liver, the shade of myrrh, that of wax, or whatever you know. The black color can be gold-like and shimmering. However, what is effective for blackening is also effective for yellowing. The yolk also becomes the color of blood, very stable, and finally looks like dried saffron. If it is burned two or three times with sulfur, according to these writings,and if we put it in digestion for some time in manure, we then obtain transformed and solidly yellowed colors; their initial modification having taken place for the better and not for the worse. These are the treatments called fixers, for the really solid dyes.

2. On the fact that the tincture, that is to say the alteration which occurs in iosis, is designated neither as white nor as yellow. Indeed the two sulfurs which precede, the white and the yellow, received these names, as well as the dyes. But the dyeing itself, whether it be a change or a decomposition, is a more advanced operation.

3. On two other bodies called sulfurs, which are not sulfurs of the order of the first, but compositions which they designate today under the names of sulfurous (or divine), not as sulfur, but as because of the divine work accomplished by these bodysuits.[285]

4. On what in the composition we first form the fixing material, which resists fire and which is tinctorial. The first and the second are manifested to us in natural asem, the last in gold obtained by dyeing. But the solution of the question is this.

5. On what in the womb and in a way invisible to us, the fixing matter is formed with two (elements), the seed and the blood; then the animal once formed resists the fire. It is in the fire of the matrix that it is dyed, that is to say that it receives a color, a shape and a size, all (that) in an invisible place. But when this being has been born, it manifests itself to us. This is how we must work, without allowing ourselves to be led astray by the homonymy[286] of the writings or other precepts.

6. On decomposition; on blood production; on fermentation, transformation and regeneration; about iosis and refining and different names of ios.

Like what the ios is said to be native sulfur water; scythian and bloody comaris; golden seed and every seed; copper ios; copper water and couperose water; copper flower and copper preparation; honey preparation, body soft and indestructible, owing to softening, and owing to resistance to attack from deleterious agents.

He was not called only by a masculine, feminine and neuter name; but still it has been given a diminutive form, such as the little copper water; others say the water of the small mass: but the mass is copper. This is why in the Jewish scriptures and in all scriptures, we speak of an inexhaustible mass[287] which Moses obtained according to the precept of the Lord.

Now this word, corrupted by time, has become a small mass. Others derive it from the phanos which is used to draw water and which bears nipples.[288]

7. On the rustle of the extinguished fire (in the water?); and on quivering, that is to say the hissing produced by the withdrawal of the breath; or on the breath produced by aspiration, or by inspiration, and expiration.[289]

8. On what some of the priests, having found a sincere writing, did not believe they could work otherwise than according to the demonstrations of this work.

9. On what the art of iosis also relates to the other two books. Indeed, if it is different, as to the species; at least, as regards the genre, it is the same: it is still dyeing (art).

10. On what is said of refining, removal of shade, transformation and extraction of the hidden nature, regeneration by fire: all this means bleaching.

11. On treatments, from white to yellow, and from yellow to white. On the subject of the sulfurs in particular, it is necessary to seek what the Philosopher says in his last class of liquids. “Fixed: arsenic, 1 ounce; sulfur, half an ounce; bark, 1 pound; weigh them together. For the yolk, instead of weighing the barks at the same time, put saffron and celandine. Instead of white earth, the same weight of ocher, Sinope earth, or couperose, or bran. As for the (matters) which are not included in the common weighing, unify (them) with skill, like the children of doctors.[290] Liquids are almost (all) vulgar, except a few that you know. »

12. On what it is necessary to understand that we have undertaken a terrible labor, by undertaking to reduce to a common essence, that is to say, to marry natures at this hour; that all discourse has been revealed to us at marls; what to look for in this speech; like what art comes down to this: what is it? what kind is it? and why is that?

13. That all the tinctures of the ancients are made following the course of solid composition, that is, of iosis. Because if you put a part of ios, and 1 part of the treated species, that is to say powders called dyes, and if you cook, you will have an exact result.

14. On what incombustible matter is that which no longer possesses that which can experience combustion, but only that which has been burned: it is thus with wood, and (likewise) with (animal) juices, in fevers not reviews.

15. On what the residue of burnt madeiras, that is to say the scoria, represents the accomplished act of the Whole.

16. On the transmutation of the four elements (between them); as what not only the (materials) coming from the earth and the water are changed into fire, but also are carried upwards;[291] because the fire rises; now he does not take this image by chance, but because of art and its species. Like what these materials being first earth and water become fire, and are carried upwards. In fact, it is only by their (proper) quality that the elements are opposed to each other, and not by their substance; for substance is not contrary to substance, qua substance. It is also for this reason that the Philosopher called the four elements substances. To unify their substantiality, they draw into their interior the preparation coated on their exterior.Of marl that the elements dissolved in them accomplish all things, from marl also art; and just as the four transformations triumph over the preceding mixtures, so also our arts, through transmutations, triumph over natures.

III. xliv. — ON THE DIVISIONS OF CHEMICAL ART

1. How to look for useful discourses themselves, and what should be said about the art of discourses: or is it an art? or before asking the question: what is it? or of what nature is it?[292] one must ask: why is it? As far as notions are concerned, they expounded each one separately, and all were absurd and embarrassed; for one may encounter an indivisible difficulty.

Just as the most general musical lines being four in number, A, B, G, D, we form with them 24 lines of various kinds; and that there are also centers and oblique lines, as has been said of the sounds, and whereas it is impossible otherwise to compose the innumerable melodies of the hymns, for the service (of worship?), revelation, or some other part of sacred science... (Unintelligible sentence.)

Then comes a long development on music and on the comparison between its divisions and those of chemistry. We did not think it useful to translate §§ 2, 3, 4.

5. Just as if you divide philosophy par excellence into four parts, matter being divided according to its nature, you will find general (science) and special (science), as well as the different classes (of subjects); so too, seeking to divide the (chemical) philosophy exactly into four parts, we find that it contains: first blackening, second whitening, third yellowing, and fourth dyeing purple.[293] Just as each of the aforesaid parts comprised subdivisions and an intermediate sorting between the lines and the principal points of the line, if one wishes to proceed by order; likewise also (in chemistry) between blackening and whitening, there is the maceration and the washing of the species; between whitening and yellowing, there is levigation.Then, between the yellowing and the dyeing in violet, there is the division by half of the composition... But the end of the dyeing in violet is impossible without the treatment by means of the throat apparatus, and without the union Parties. It is impossible to proceed otherwise in our science; if a few, such as Epibechius, studied yellowing without mentioning bleaching, they did not do so without mentioning maceration or washing of species, things which now form part (of study) of complete bleaching It is impossible to proceed otherwise in our science ; if a few, such as Epibechius, studied yellowing without mentioning bleaching, they did not do so without mentioning maceration or washing of species, things which now form part (of study) of complete bleachingIt is impossible to proceed otherwise in our science; if a few, such as Epibechius, studied yellowing without mentioning bleaching, they did not do so without mentioning maceration or washing of species, things which now form part (of study) of complete bleaching

§ 6 is irrelevant.

7. The present volume is entitled a metallic (and) chemical book on Chrysopoeia, Argyropoea, the fixation of mercury. This (book) deals with vapors, dyes which come from (beings) living (?), as well as dyes of green stones, garnets and stones of all other colors, (the manufacture of) pearls, and colorings as madder for skins intended for the Emperor. All these things are produced with salt waters and eggs, by means of metallic art.[294]

III. xlv. — MANUFACTURE OF MERCURY

1. Taking white lead and sandarac in equal parts, dilute with vinegar until the mass thickens then, put in an untinned vase, cover with a copper lid; fight all around and heat gently over coals. When you presume the operation is ready, uncover lightly, and with a feather's beard remove the mercury.[295]

2. Taking gold colored ore, pulverize, then evaporate until the product is completely dry. Then mixing with salt, heat in the stove for a day and a night. After removing, washing, until the dissolved salt has drained; dries up again; kneaded with vinegar and leave a little (time), until the material is soaked; then dries up. Put back on the stove, (this time) without washing and do this again, kneading with vinegar. Put back in the oven four or five times, until the material becomes like vermilion. Then, taking asem scoria in equal weight, pulverize and mix. Then, after melting, separates (into two parts), sprinkles lead with these two products (and heats) until these materials are dissipated. After-drying,you will find hardened lead; melt it in small fragments; breath in order to make the metal appear.[296]

3. Take earth from the banks of the river of Egypt which rolls gold, knead it with a little bran, which comes from the (making of) fine flour. After previously stirring, mixing and making a paste, mix again in an earthenware vessel, until the two (substances) are completely confused and it has formed like a bread dough. Then, take and shape into buns; then, having laid out carefully on a board, let it evaporate in the sun until the matter is quite dry. Then put in a mortar; take again, put in a new pot; carefully close the pot, place it at a distance of a palm from the ground; cover with manure and make a fire under it. When the flame occurs, uncover, stir with an iron instrument,until you see that everything is cooked and like a black ash. If the matter has not become such, stir again following the same process; cover, heat together; then remove from heat and let cool for a day. Having taken a handful (of this matter) with both hands, throw it into a terracotta vessel; add mercury, stir methodically with your hand Then take another handful out of the pot, add a measure of water, and wash. Add yet another measure (of water), and wash similarly; (does so) until the pot is emptied; then wash carefully until you have reached the mercury. Put in a cloth, press carefully until exhausted. By untying the linen, you will find the solid part. After doing this,put a dumpling (of the product) on a new dish; make in the middle, by removing material, a sort of dimple; lay the dumpling on it, and covering, arrange the dish so that it protrudes equally everywhere, from its central part and up to half its width. Cover the pot again; and that it adheres to the dish. Placing (the pot) on the legs of a stand, heat over a clear fire, with dry wood or cow dung, until the bottom of the dish becomes hot. Have water near you to sprinkle the preparation with a sponge, taking care that the water does not fall into the dish. After heating, remove the dish from the fire and, uncovering, you will find what you are looking for.[297]arrange the dish so that it protrudes equally everywhere, starting from its central part and up to half its width. Cover the pot again; and that it adheres to the dish. Placing (the pot) on the legs of a stand, heat over a clear fire, with dry wood or cow dung, until the bottom of the dish becomes hot. Have water near you to sprinkle the preparation with a sponge, taking care that the water does not fall into the dish. After heating, remove the dish from the fire and, uncovering, you will find what you are looking for.[297] arrange the dish so that it protrudes equally everywhere, starting from its central part and up to half its width. Cover the pot again; and that it adheres to the dish.Placing (the pot) on the legs of a stand, heat over a clear fire, with dry wood or cow dung, until the bottom of the dish becomes hot. Have water near you to sprinkle the preparation with a sponge, taking care that the water does not fall into the dish. After heating, remove the dish from the fire and, uncovering, you will find what you are looking for.[297] with dry wood or cow dung, until the bottom of the dish becomes hot. Have water near you to sprinkle the preparation with a sponge, taking care that the water does not fall into the dish. After heating, remove the dish from the fire and, uncovering, you will find what you are looking for.[297] with dry wood or cow dung, until the bottom of the dish becomes hot.Have water near you to sprinkle the preparation with a sponge, taking care that the water does not fall into the dish. After heating, remove the dish from the fire and, uncovering, you will find what you are looking for.[297]

III. xlvi. — ON THE DIVERSITY OF BURNED COPPER

The first paragraph is identical to Article III, xiii, p. 154.

2. Sublimated vapor is a substance burned by means of stills, over a light cobathia fire.

As for the fixings (by means) of the scoria drawn from the lower part, this is what the prophets of the elders wanted to obtain. By this everyone means ores, because the matter of (metallic) bodies is called tetrasomy, and also because the Egyptians wanted to obtain black lead.[298] It is in this operation that the blackening resides. But know that the slag is the whole mystery;[299] for the ancients speak of black lead, because it is the support of the substance. How does this happen? If you do not make the bodies incorporeal, if you do not make two one,[300] none of the expected results will occur. Unless all things have been attenuated, unless the sublimated vapor has been reduced to the state of mind and then fixed, nothing will be brought to fruition.Whether it's molybdochalcum, this is shown by the treatments of the two slags. Now, prepare a liquor with the lead, taking: natron, four parts; round album, one part; misy, two parts; Cappadocian salt, 4 parts; put (everything) in very strong vinegar and make a liqueur. In these (operations), you will remove the luster from the (metallic) sheets. It is in this way that the liqueur was recognized as principle and end. When you see that everything has become ashes,[301] then understand that you have well executed the preparation by fire. Pulverize then this scoria and exhaust it of its soluble part; wash it six and seven times in sweetened waters after each cast.These meltings take place due to the richness of the ore. By following this walk and wash, the composition softens. After the end of the iosis operation, a projection being made, a stable yellowing is obtained. By doing this, you bring out the nature hidden within. Indeed, transform nature, he says, and you will find what you seek.[302] Nature being transformed loses its white color.

III. xlvii. — ON APPLIANCES AND STOVES

1. Here is the description of the stove below; the Philosopher did not mention it, but he spoke only of the prisms and the others (devices), about which I wrote in (my) commentary relating to the way of regulating fire. In the ancient sanctuary of Memphis,[303] I saw in detail a furnace which was there; I recognized that he had not been trained by people initiated into sacred things. Good health.

2. A large number of apparatus constructions have been described by Mary; not only those concerning divine (or sulphurous) waters, but also many kinds of kerotakis and furnaces. Now the apparatuses for the sulfur are those which it is necessary to expose in the first place. Among them, we must speak first of the glass container, with the earthen tube, the matras udcoé, the narrow-necked vase, into which the tube enters, arranged in just proportion to the opening of the container.[304]

There is another way of collecting the divine water: the tube is not then arranged as with the tribicos, but placed at the end of another copper tube;[305] it is one cubit long or a cubit and a half. A single receptacle is fitted therein in the same way and, below (the copper tube), the matrass containing the apyre sulphur. After everything is ready, heat it up. Here is the model. In all cases, you must have a cup full of water and refresh the vase all around with a sponge.

3. As regards sulfur, some (use) phanos and similar devices, which have a base in the form of a serpent. They fix there also the yellow mercury separately, by subjecting it to the vapor of sulphur. In this they misunderstand the ancient writings, which have hidden that the phanos has no role here (?). I was surprised (reading) this writing; for two mysteries have been concealed therein. We do not seek how combustion by sulphur, which is white and whitens everything, makes the mere mercury yellow; (how) this product, being white in potency and in act, when burned with a white body, produces yellow.It was necessary that the moderns seek above all these things and understand the other mystery, namely that the mercury is not fixed by the sulfur alone, but that the whole composition is necessary for that.

4. I laughed, listening to the reading of your writing which describes this kind of operation: "Let the matrass, it is said, contain a mine of apyre sulphur"... I was surprised that, unable to bear reproaches, you pretended to write such things; you wrongly blamed this philosopher, because you did not understand what he said. In the previous comments, I said that I was talking about the manufacture of the waters, but not about their distillation; for one thing is the manufacture, another thing the distillation. (Each) of these authors has spoken ample of distillation; but none exhibited the manufacture; that was the mystery that should not be revealed, the one that was completely hidden.But distillation is of such a nature and (is accomplished) by means of such apparatus.[306] As for the manufacture, that is to say the composition of this water,

5. I will describe the tribes.[308] Make, he says, three rolled copper tubes; arranges the ductile blade so that it is the thickness of the lid, or a little more: for example, half the thickness of a copper coin. Make therefore three tubes under these conditions, and make a (large tube) of copper,[309] one cubit long, having a palm in diameter. The opening of the large tube will be in suitable proportion; the three (small) tubes have an opening adapted to that of the neck of the small container. Vis-à-vis the tube of the thumb are the two tubes of the index,[310] adjusted by means of a key, on both sides, close to the end of the large tube; towards this extremity exist three orifices, fitted to the tubes thus connected (with the large tube).These orifices are welded in an eccentric way with the upper container,

Place the large copper tube above the terracotta matrass, which contains the sulphur. After having fought the joints with flour paste, adapt to the ends of the (small) tubes large and strong glass containers, so that they do not break, due to the heat of the water. Carry what rises in the devices where the Philosopher says the water rises.

6. As to preparation and composition, I will not be afraid to write to you on this point, O my princess. The making of waters includes the following:[311] Water of sulfur, arsenic, sandarac; steam, lees water, lime water, cabbage ash water, alum water, water from urine, donkey's milk, goat's milk; sometimes the female dog's milk, the cow's milk, and the milk of the woman mother of a thousand children, following Agathodemon; vinegar, sea water, honey and castor or gray (?), the urine of a prepubescent and gum. Their production takes place as follows. Each water is prepared like a brine proper. When it comes to ash water, it is prepared like the washing powder for soaping, which I described in the description of the manipulations.If you don't succeed, operate the composition with a cup of water. Use one ounce of the following kinds,[312] namely: one ounce of sulfur and one ounce of pure water; an ounce of arsenic and an acetabulum of water; cooked lees, slaked in vinegar; slaked lime in an acetabulum of cat urine; aluminum, one ounce, dissolved in a cup of sea water; red natron, same quantity. After having cooked the waters separately and together, for a little time, so that they gain strength, dry or distill them in another vessel, mixing the honey and the oil. If white sulfur is needed, [313] stir in water the earth of Chios, asterite, the cooked aphroselinon of Coptos, the earth of Samos, those of Caria, Cimole, or antimony (?).Putting in a vase the water which has become blue, add (to it) marble (taken) from the earth, raw misy, and another part of lime; two parts are used, according to the writings of the ancients, where the product is named double lime water. Adjust the device on the matrass, raise the water and implement.

7. The yellow water is prepared as follows: Consider all the waters obtained according to the preceding rules; instead of making the addition of two parts of lime, add a part of salt, after having cooked each of these waters separately and having mixed them, mix in it, no longer white earths, but yellow earths. Because we want to get yellow water. Now, the yellow earths are Attic ochre, Pontus minium, cooked misy, cooked rosacea, and similar materials; all the commonly known (yellow) plants,[314] as well as egg yolk, egg saffron, and double celandine. As for the herbs, do not incorporate them with the water, but only the land. Then, changing vases, as is usually done, add the plants and cook four or five times in the appliance.Raise the water and use it, with the addition of gum. After discovering (the device), you will find the herbs burnt, having lost their own tint, that is to say their own spirit. The purest portion of this divine water has such virtue and nature that if you dip the silver in boiling water, the tincture will be indelible. good health

III. xlviii. — MAKING SILVER WITH THE TUTIE[315]

Taking tutie, about 20 hexes (weight), grind till it becomes gold;[316] (taking) about 5 hexes of apyre sulphur, grind till it becomes lead.[317] Then taking 6 egg whites, after pickling, put in the still, and cook for two days and two nights Remove to see if the material is well done; put back (the material) and cook (again) for a day. Then taking copper, about 10 hexes, put it in a crucible and project 6 cups (of the above material) into it: you get silver.[318]

III. xlix. — OF THE SAME ZOSIME ON APPLIANCES AND FURNACES. AUTHENTIC COMMENTS ON THE LETTER W [319]

1. The element W is round, formed of two parts: it belongs to the seventh zone, that of Saturn,[320] in the language of corporeal beings; for in the language of intangibles there is something else which must not be revealed. Only Nicothee (her) knows, he the hidden character. Now, in the language of corporeal beings, this element is called the ocean, the origin and the seed of all the gods. Such are the fundamental principles of the language of corporeal beings.[321] Under the name of this great and admirable element W, we understand the description of the apparatuses of the divine water, that of all the simple and engineered furnaces, of all, absolutely speaking.

2. Zosimus (addressing himself) to Theosebia, explains this to her with good will. (The exposition of) proper tinctures, O woman, made my book on the stoves a laughing stock. Indeed, many (writers), full of benevolence for their own genius, have scoffed at the proper tinctures, and they have regarded the book on stoves and appliances as not conforming to the truth. No speech can persuade them what is the truth, except inspired by their own genius. By a fatal fate, what they had received, they twisted it in their language, to the detriment of the art and their own success, the marl words being diverted unfortunately in the two (opposite) senses. It was with difficulty that, constrained by the necessity of demonstrations, they granted some point,even about the things they had previously understood. But such authors must not be approved, either by God or by the philosophers. For the times (of the operations) being designated in the last detail, and after the Genius has favored them in corporeal order,[322] they refuse to grant another point, forgetting all the obvious things which precede. They had everywhere to obey destiny, for the things already said and for their opposites, without being able to imagine anything else, relative to corporeal beings; (I say) nothing but the fatal order of destiny. Men of this species, Hermes, in the treatise on Natures, called them madmen, fitted only to make retinue to destiny, but incapable of understanding anything of incorporeal things,nor even to conceive the destiny which leads them with justice. But they outrage its teachings on corporeal beings, and indulge in foreign imaginations to their own happiness.

3. Hermes and Zoroaster declared that the race of philosophers is superior to destiny. Indeed, they do not enjoy the happiness that comes from it. Dominating her pleasures, they are not affected by the evils she causes; still living in their heart of hearts, they do not accept the beautiful presents she offers, because they see their unhappy end. It is for this reason that Hesiod[323] presents us with Prometheus advising Epimetheus: “What is the happiness that men judge the greatest of all? A beautiful woman, they say, with a lot of money. He says he receives no present from Olympian Jupiter; but he rejects them, teaching his brother that he must reject, in the name of philosophy, the gifts of Jupiter, that is to say the gifts of destiny.

4. As for Zoroaster, boasting of the knowledge of all higher things and those of magic, he says that he turns away from the language of corporeal beings; that everything that comes from destiny is bad, either in detail or as a whole. Hermes, however, speaking of external things, condemns magic, saying that the spiritual man, the self-knowing one, achieves nothing by magic, and does not consider it proper to violate necessity. But he lets go (things), as they go by nature and authority. His only object is to seek himself, to know God, and to dominate the nameless triad. He lets destiny do what it wants, letting it act on the earthly slime, that is to say on the body. It is expressed thus: "If you understand and if you conduct yourself properly,you will contemplate the son of God, become all [324] in favor of holy souls. To draw your soul from the womb of the (corporeal) region, governed by destiny, (and bring it) to the incorporeal (region), see how it has become all, (that is to say at once) God, angel, and man subject to suffering. In fact, being able to do everything, he becomes whatever he wants; he obeys his father, by penetrating every body, by enlightening the spirit of each; he rushed into the happy region, where he was before taking a body. You will follow him, excited and guided by him towards this light. and man subject to suffering. In fact, being able to do everything, he becomes whatever he wants;he obeys his father, by penetrating every body, by enlightening the spirit of each; he rushed into the happy region, where he was before taking a body. You will follow him, excited and guided by him towards this light. and man subject to suffering. In fact, being able to do everything, he becomes whatever he wants; he obeys his father, by penetrating every body, by enlightening the spirit of each; he rushed into the happy region, where he was before taking a body. You will follow him, excited and guided by him towards this light.

5. Look at the picture that Cebes has drawn, as well as the three times great Plato and the thousand times great Hermes; see how Toth interprets the first hieratic word, he the first man, interpreter of all beings, and denominator of all corporeal things. Now the Chaldeans, the Parthians, the Medes and the Hebrews call him Adam: which means virgin earth, bloody earth, igneous earth and carnal earth.[325] These things are found in the libraries of the Ptolemies, deposited in each sanctuary, notably in the Serapeum; (they were put there) when Asenan, one of the high priests of Jerusalem, sent Hermes,[326] who interpreted the whole Hebrew Bible into Greek and Egyptian.

6. Thus the first man is called Toth among us, and among them, Adam; name given by the voice of angels. It is designated symbolically by means of the four elements,[327] which correspond to the cardinal points of the sphere, and by saying that it relates to the body.[328] Indeed, the letter A of his name designates the East ('Ἀνατολή) and the Air (Ἀήρ). The letter D designates the sunset (Δύσις), which lowers because of its gravity. The letter M shows the South (Μεσεμβρία), that is to say the fire of the cooking which produces the maturation of the bodies, the 4th zone and the middle zone. Thus the carnal Adam, in his apparent form, is called Toth; but the spiritual man contained in him (bears a name) proper and appellative.Now we do not know until now what this proper name is; for Nicothea, that character who cannot be found, alone knew these things.

7. When he was in Paradise in the form of light (φῶς), subject to the inspiration of destiny, they persuaded him, taking advantage of his innocence and his incapacity for action, to put on [329] the (character of) Adam , he who (was subject to) destiny, he who (responds) to the four elements. He, because of his innocence, did not refuse; and they boasted of having enslaved (in him) the outer man.

It is in this sense that Hesiod[330] spoke of the bond with which Jupiter bound Prometheus. Then, after this link, he sends him another, (that is to say) Pandora, whom the Hebrews call Eve. Now, Prometheus and Epimetheus are one and the same man in allegorical language; it is the soul and the body. Prometheus is sometimes the image of the soul; sometimes (that) of the spirit. It is also the image of the flesh, because of the disobedience of Epimetheus, committed with regard to Prometheus, his own (brother).

Our intelligence says: The Son of God, who can do everything and who becomes everything when he wants to, manifests himself as he wants to everyone. Jesus Christ was added to Adam and brought (him) back to Paradise, where mortals previously lived.

8. He appeared to men deprived of all power, having become a man (himself), subject to suffering and beatings. (However), having secretly stripped away his own mortal character, he (in reality) experienced no suffering; and he had seemed to trample death under foot, and to reject it, for the present and until the end of the world: all this in secret. Thus stripped of appearances, he advised his people to exchange their spirit just as secretly with that of the Adam they had within them, to beat him and put him to death, this blind man being led to compete with the man spiritual and luminous: thus they kill their own Adam.[331]

9. These things are done until the demon Antimimos comes;[332] jealous of them and wishing to mislead them again, he calls himself the son of God; though without (original) form,[333] neither soul nor body. But having become more sensitive, as a result of taking possession of him who is really the son of God, they abandon their own Adam to him; immolating their mortal spirits, they remain saved, in the particular place where they were before (the creation of the) world. So, before accomplishing these things, he first sends the Antimimos, the rival, his precursor, out of Persia, who holds speeches full of errors and fables, and directs men according to destiny.Now the elements of his name are nine in number, the diphthong being preserved,[334] according to the goal that destiny proposes. Afterwards,

10. These things are said only by the Hebrews, as well as by the sacred books of Hermes on the luminous man and on the son of God, his guide; on the earthly Adam and on Antimimos his guide, who calls himself, by blasphemy and error, the son of God. Now the Greeks call the earthly Adam Epimetheus: which means advised by his particular spirit, that is to say by his brother, who told him not to accept the gifts of Jupiter. However, having deceived himself and repented, and having sought The happy region, he explains everything, and he advises in everything those who have a spiritual understanding. But those who have only corporeal understanding belong to destiny; they admit or confess nothing else.

11. All those who (make tinctures) suitable and succeed (by chance) do not say anything else; they mock the art exhibited in the great book on the furnaces, and they do not understand the Poet either when he says:

“But the Gods had not yet given at the same time to men....etc. »

They reflect on nothing and do not see the various ways of life of men: how men succeed differently in one (and the same) art; how they operate differently in one (and the same) art; how they practice a single (and same) art, by means of the various characters and figures of the stars (?). They do not see that such a craftsman is lazy (?), such an isolated craftsman; another degenerates, another becomes worse, another does not progress. It also happens that one meets in all the arts people who work the same art with different tools and processes, and who have a different degree of intelligence and success.

12. Among all the arts, it is especially in the sacred art that these things should be considered. For example, after a fracture, if the patient encounters a priest (skilled, acting on his own inspiration,[335] reunites the fragments, so that one hears the cracking of the bones coming together. If the "One does not find such a priest, that the wounded man, however, does not fear to die, but that doctors bring him with their books, provided with drawings and shaded figures. he continues to live, after regaining his health. Nowhere does man resign himself to death, for lack of finding a priest who unites the fractures.

On the contrary, these, the unfortunate (ignorant), allow themselves to die of hunger, rather than learning to know and practice the description of the furnaces, such as it is traced: it is by this that, having become blessed, they would triumph over poverty, this incurable disease. That's enough on this chapter.

13. As for me, I come to my subject, which concerns stoves. Having received the letters you wrote, I saw that you invite me to write for you the description of the devices. I was surprised to see that you write to obtain from me the knowledge of things which should not be known; have you not heard the Philosopher; when he says, "These things I have deliberately passed over in silence, because they are amply described in my other writings"? However you wanted to learn them from me; do not believe that my writing is more reliable than that of the ancients, and know that I could not (surpass them). But, so that we hear all that has been said by them, I am going to tell you what I know. Here is what it is.

14. Glass vessel, earthenware tube the length of a cubit. Matras or vase with a narrow mouth, the neck of which is proportionate to the size of the tube. Here is the model.[336] You must have a cup of water and wet the vase with a sponge. For the sublimated vapours, as well as for the mercury, it is the same vessel.

One can fix the mercury in the phanos (vase) and in apparatuses seemed. pens, having a serpentine-shaped receptacle. One turns yellow (mercury) by the vapor of sulfur; this is what the ancient writings advise, phanos not containing sulphur.[337] You will be surprised, about this writing, that two manifest mysteries have been hidden there. First of all, do we not seek how the vapor of sulphur, which bleaches (the metals, makes (however) the mercury yellow, nor how this happens when it is burned? And further, how this mercury, being white in and in fact turns yellow when burned and fixed by a white substance?

15. It was therefore necessary that the moderns seek above all these things. As for the other mystery, I think (mercury) is not fixed alone, but with the whole composition. Now the apparatuses in which one also carries out the (making of water) of native sulfur, the fixation of mercury, the sprinkling of mixtures and their dyeing are these.

(Follows the formula of L'Écrevisse, Introd., p. 152.)

16. The ios which comes from shadowless copper, being yellowed, is subjected to the action of sublimation; then it is deposited in white honey.

17. The soft mass, yellowed by our copper, acts in its place and place, but less strongly than: all this is found in Agathodemon.

18. The soft mass obtained with the small slags, put it in the phanos (vase) and fix with the vapor of the volatilized sulfurs, so that it becomes like cinnabar. Then put it in jars or cups, spread and use as above.

Signs of: Sky; sun (or gold). Earth, sky.[338]

19. As we see, all the species (coming from) the vapors were mixed by Agathodemon: such are the chrysocolla, the (stone) etesian, the golden flower and in general all those which are used in the dyeing of the money, as his last class behaves. Now he employs vapors in order to prevent the silver from being reduced to scoria, or from giving up its substance to the thick and earthy bodies, susceptible of being calcined and roasted.

III. I. — ON THE TRIBICOS AND THE TUBE

1. I am going to describe the tribes to you. This is the name given to the copper construction traditionally transmitted by Mary.[339] Here are the terms: Make, she says, three tubes of laminated and thinned copper, of a thickness of which here is the measure: it will be about that of a brazen frying pan, for baking cakes; the length will be one and a half cubes. Make therefore three tubes under these conditions, and also make a (large) tube, having about a palm in diameter and an opening proportionate to that of the copper vessel.[340] The three tubes will have a mouth fitted to the neck of the small container, by means of a key, through the tube of the thumb;[341] so that the two tubes of the index finger fit laterally to the two hands.[342 ]Towards the end of the copper vessel, there are three orifices, fitted to the tubes and well connected. They are welded in an eccentric way to the upper container, intended to receive the volatile part. The copper vase is placed above the terracotta matrass which contains the sulphur. After having sealed the joints with flour paste, fit large and strong glass containers to the ends of the tubes, so that they do not break due to the heat of the water which carries away the distilled matter. Here is the figure: Index tube.[343]

§ 2 is the reproduction of the first paragraph of § 2 of article III, xlvii, p. 216. § 3 reproduces § 4 of the same article (p. 217), but with very important variations which will be given.

3. I laughed while listening to what is relative to the various classes of these devices. For you say: For every operation, let the matrass contain a mine of apyre sulphur. And I admired you also in that, not bearing the reproach, you claimed to write such things. Moreover you have come to criticize the Philosopher, because he dared to say: "These things I passed over in silence, seeing that they are already exposed in great detail in the writings of others... (Lute) with tallow, or wax, or loam, or whatever you like, and, after having calcined, remove” .

Insist in a feeling of indomitable envy, you vainly criticize the Philosopher; because you didn't understand what he said. He does not want to speak, as in the preceding comments, of the manufacture of waters, but of their distillation; for one thing is the manufacture, another thing the distillation. He said that nothing was written in detail about their mercury; none of them showed how it was made; for that was the hidden mystery. It is a carefully concealed thing. Distillation therefore takes place by means of these devices, or others like them, devised by intelligent people;such are those who have previously studied the Pneumatics of Archimedes, or of Heron and other authors, as well as their writings relating to mechanics.

4. On other stoves. "As the rest of our speech is about furnaces and dyeing, I don't want to repeat to you what is in the writings of others." Indeed, at Marie, the description of the stove presented here does not appear. The Philosopher made no mention of them, but only of the prisms and other (devices) of which I have spoken in passing, in the commentary on the rules of fire.[344] So that nothing may be missing from your writings, speak of Mary's furnace, the one Agathodemon mentioned, in these terms: “Now here is the description of the class of kerotakis intended for suspended sulfur. Taking a cup, make (y) divisions, that is to say, make with a stone a central and circular notch in the bottom of the cup,in order to engage in the lower part a sauce boat of corresponding size.[345] Lay out a thin terracotta vase, adjusted and suspended from the cup, retained by it in its upper part; and advancing towards the iron kerotakis. Arrange the sheet (metal) that you want, in accordance with the writing, above the vase and below the kerotakis, at the same time as the cup, so that you can see inside. After battling the joints, cook for as many hours as our editorial says. So much for suspended sulphur. For arsenic in suspension, the procedure is similar. Make a small pinhole in the center of the vase.Arrange the sheet (metal) that you want, in accordance with the writing, above the vase and below the kerotakis, at the same time as the cup, so that you can see inside. After battling the joints, cook for as many hours as our editorial says. So much for suspended sulphur. For arsenic in suspension, the procedure is similar. Make a small pinhole in the center of the vase. Arrange the sheet (metal) that you want, in accordance with the writing, above the vase and below the kerotakis, at the same time as the cup, so that you can see inside. After battling the joints, cook for as many hours as our editorial says. So much for suspended sulphur. For arsenic in suspension, the procedure is similar.Make a small pinhole in the center of the vase.

5. Another glass cup placed below. The terracotta vase will be of such a size that it fits the rounded parts and conforms to these parts.[346]

6. It is the furnace in the form of an oven, says Marie, having at the upper part three holes (suçoirs), intended to stop (the large pieces) and to evacuate (the melted parts).[347] Heat it gradually, burning Greek reeds for two or three days and as many nights, depending on the tincture, and let it roast completely in the furnace. Then run asphalt down for a whole day, adding what you know, plus white or yellow copper. Now (this) can be done like this: the device in the form of a sieve whitens, yellows, produces ios. Bake lightly, like making blush, tinting blends, and anything else you can imagine. Such is the making.

III. li. — THE FIRST BOOK OF THE FINAL ACCOUNT OF ZOSIME LE THEBAIN

1. Here is confirmed the book of Truth.

Zosimus to Theosebia, salute!

The whole kingdom of Egypt, [348] O Woman, depends on these two arts, that of the suitable (dyes) and that of the minerals. The art called divine, either in its dogmatic and philosophical parts, or in most lesser matters, has been entrusted to its keepers for their sustenance. This is so not only for this art, but also for the four so-called liberal arts and for the manual arts. Their creative power belongs to kings. If they allow it, that one exposes it orally, or interprets it according to the stelae, who received the knowledge of it as a heritage from his ancestors. But he who possessed the knowledge of these things did not manufacture for himself), for he would have been punished;just as craftsmen who know how to mint royal coins do not have the right to mint them for themselves, under penalty of punishment. Likewise also, under the Egyptian kings, the craftsmen of the art of cooking and those who possessed the knowledge of the processes did not operate for themselves; but they operated for the kings of Egypt, and worked for their treasures. They had particular chiefs placed at their head, and great was the tyranny exercised over the art of cooking, not only in itself, but also with regard to the gold mines. For as far as excavation is concerned, it was a rule among the Egyptians that written authorization was required.They had particular chiefs placed at their head, and great was the tyranny exercised over the art of cooking, not only in itself, but also with regard to the gold mines. For as far as excavation is concerned, it was a rule among the Egyptians that written authorization was required. They had particular chiefs placed at their head, and great was the tyranny exercised over the art of cooking, not only in itself, but also with regard to the gold mines. For as far as excavation is concerned, it was a rule among the Egyptians that written authorization was required.

2. Some reproach Democritus and the ancients... (Continued as on page 98, to the end of the paragraph.)

3 As for the suitable dyes, no one, neither among the Jews, nor among the Greeks, has ever exposed them. Indeed, they placed them in the images, formed with their own colors and intended to preserve them. The operations made on the minerals differ greatly from the proper dyes. They were very jealous of the disclosure of the art itself; and did not leave the handler unpunished. Anyone who digs without permission can be precipitated (and put to death) by the overseers of the city markets, responsible for collecting royal taxes. Likewise it was not permitted to operate the furnaces secretly, or to manufacture the suitable dyes in secret.So you will not find anyone among the elders who reveals what is hidden, and who exposes something clear about it.

Indeed, here is how he begins, in the preamble to his composition on the liberal arts: here observes his malice. He spoke only, at the beginning, of mercury and the body of magnesia. But the others (substances) are all of the class of proper tinctures. It is expressed as follows: Attic ochre, Pontus minium, native sulphur: take a pound; Phrygian stone, yellow bran, dry couperose, cinnabar, cooked misy, raw misy. You will manufacture androdamas, sulphur, arsenic, sandarac. In order not to list everything that is in the four catalogs, you will find all the substances specific to the (tinctures) and in order for you to perform what it means above, it has listed the raw (substances) and the (substances) cooked, which responds to both arts.he speaks in preference of tinctures among the proper things. When he says: raw misy, cooked misy, yellow bran, dry rose cut and the like; he speaks of (substances) which have undergone a certain treatment, with an emphasis on the liberal arts. But why doesn't he talk about all those substances, after they have been processed and yellowed, such as yellow mercury and yellow body (of magnesia), and generally the whole yellow catalog?

4. See how what he thought and what he wrote was presented in enigmatic form; he wanted to make everything heard in riddles. The most trustworthy testimonies he found of these things he made to be heard in riddles. How is it that knowing that there is only one tincture and one step, he represented these as multiple, saying: Among these natures there is none better for tinctures. ..”; in order to show that the same species can be used to suitably compose several dyes, the proportion varying according to the quantity of the species (intended for the dyes [?]) from only one to the number of fifty-one. At the same time, he speaks of the natural operation, that is to say, of the material of the manufacture of gold, and he highlights the natural dyes.He says again:

In the time of Hermes, we called natural dyes those which were to be listed (later) under a common title, in his work entitled:

Book of Natural Tinctures, dedicated to Isidore.[349] When they had succeeded with the copper objects, they became and were said to be suitable. Moreover, the ancients, and especially Hermès, are reproached for not having exhibited them, either publicly or in secret, and for not having made people understand what they are.

5. Only Democritus exposed it in his work and made it understood. But they have engraved these processes on the stelae in the shade of the sanctuaries, in symbolic characters; they engraved therein these processes and the chorography of Egypt;[350] so that, if anyone dared to face the darkness of the sanctuary to obtain knowledge in an illicit way, he would not succeed in understanding the characters, despite his audacity and pains. [351] But the Jews, having been initiated, transmitted these proper processes, which had been entrusted to them. This is what they advise in their treatises: "If you discover our treasures, leave the gold to those who want to destroy themselves."After finding the characters that describe these things, you will collect all these riches in a short (time); but if you limit yourself to taking these riches, you will destroy yourself, because of the envy of the ruling kings and of all men.[352] »

6. There were two kinds of (dyes) suitable, in the dyed cloths,[353] which they presented to their priests; this is why they were called suitable,[354] it is because they operated the tinctures at the due time, at the will of those who waited (for them); but for those who did not ask, they operated differently. Suitable (dyes) were obtained by mixing dye species, working with pure species. Some belong to these precious arts; as for the other kind of pure and natural dyes, here is the interpretation that Hermes engraved on the steles: "Melting only the greenish yellow matter, the yellow matter, the black, the green and the like." They called these lands, in mystical language, ores. Hermes Also indicates color species:“These act naturally; but they are surpassed by supermundane products. But if some initiate gets rid of it, he will get what he seeks.

which were of a supernatural order;[356] they explained to their priests that the people of the people would neglect sacrifices, if they no longer had recourse to supernatural processes, to address themselves to those who possessed this pretended knowledge of vulgar alloys, this art of making water and washing. Thus, by the effect of custom, law and fear, their sacrifices were very well attended. They weren't even fulfilling their false announcements anymore. When their sanctuaries came to be deserted and their sacrifices neglected, they still obtained from the men who remained (with them), that they devoted themselves to sacrifices, by flattering them with dreams [357] and other deceptions, as well as only by certain advice.They kept coming back to these false and supernatural promises, to please pleasure-loving, miserable and ignorant men. You too, O woman, they want to win you over to their cause, through their false prophet; they flatter you; being hungry, (they covet) not only the sacrifices, but also your soul.[358]

8. You therefore, do not allow yourself to be seduced, O woman, as I explained to you in the book concerning Action. Don't wander off looking for God; but remain seated at your hearth, and God will come to you, he who is everywhere; he is not confined to the lowest place, like the demons.[359] Rest your body, calm your passions, resist desire, pleasure, anger, sorrow and the twelve fatalities of death. By directing yourself in this way, you will call the divine being to you, and the divine being will come to you, he who is everywhere and nowhere. Without being called, offers sacrifices: not the (sacrifices) advantageous for these men, and intended to nourish them and please them;but of (sacrifices) which drive them away and destroy them, such as those which Members advocated, addressing themselves to Solomon, king of Jerusalem, and chiefly such as Solomon himself described, from his own wisdom. By doing so, you will obtain suitable, authentic and natural dyes. Do these things until you have become perfect in your soul. But, when you recognize that you have arrived at perfection, then dread (the intervention) of the natural elements of matter descending towards the Pastor, and plunging you into meditation, thus remounting your origin.

9. As for me, I will come to the aid of your insufficiency; but reflect and remember the thing you are looking for: it must not experience lessening, but must follow its regular degrees.

Listen to him, when he says a little further: a single product exists, in which two eggs must unite;[360] the components are diverse; one is wet and cold, the other dry and cold, and both produce a unique work. It is necessary to hear here the two colors of the egg and to admire the changes of colors which come from the egg, as well as those which precede, and all the generations of colors; as what they indicate the expulsion of (foreign) matter; after other phenomena, they can be observed; but they do not reappear (in a similar state). Why (must all this be explained)[361]? Isn't it because they hide it out of jealousy? They do not want anyone to be able to understand and find by their help the way to favorable dyes.Someone will say it's not just about changing names, but also of all art, which is not exhibited (by everyone) in a similar way; it is sometimes in one way, sometimes in the opposite way. All this is new, I say; the craftsmen know it, they who see the causes of the faults committed; they know that we produced one thing rather than another; that we have neglected one thing, and that we have done another thing with more laziness.

10. As for me, I will come back to my point. There are two stages of suitable dyes, depending on whether one operates on raw or cooked species. The process of cooking is freed from great fatigue; it needs great address and it is shorter, as the divine Mary said. For this cooking process, there are many varieties of liquids and fires. Sometimes we cook with water, sometimes with wine. (Among the fires), some are obtained with coals and sustained all the time; in others we proceed by insufflation, to a certain extent. In others brushwood is used; in others, stoves, and in others, rags; or else one operates by other means: by all these means one obtains many different things.Thus, for example, for the black: according to the diversity of the eggs, [362] one can have the black of the crows, the black of the crows, the very dark black, the ash gray color on the painted canvases. There are also [363] drawn trees, or stones, or water, or animals, all alike. As for the other colors mentioned above, you have the demonstrations of them included under the letter W.[364] It is necessary to take into account the proportion of the colors; if you hear of yellow ochre, don't just assume that I changed the preparation and speak a mysterious language, just to create trouble; for in art all the preparations (indicated for our) research succeed. all alike.As for the other colors mentioned above, you have the demonstrations of them included under the letter W.[364] It is necessary to take into account the proportion of the colors; if you hear of yellow ochre, don't just assume that I changed the preparation and speak a mysterious language, just to create trouble; for in art all the preparations (indicated for our) research succeed. all alike. As for the other colors mentioned above, you have the demonstrations of them included under the letter W.[364] It is necessary to take into account the proportion of the colors; if you hear of yellow ochre, don't just assume that I changed the preparation and speak a mysterious language, just to create trouble;for in art all the preparations (indicated for our) research succeed.

11. These tinctures have their own nature. They result from the decomposition of products, sometimes numerous, sometimes few; they are made in small furnaces, with glass vases, or else in large and small crucibles: one operates thus in different apparatuses, by means of fires variously regulated. The test demonstrates the goodness of the products obtained by following these various improvements. Here you have the demonstrations of the fires in the letter O, as well as those of all the things sought. This will be my beginning, O woman in the purple robe.

III. lii. — INTERPRETATION ON ALL THINGS IN GENERAL AND (IN PARTICULAR) ON FIRES

1. Take care not to lose your way and to yellow not only the lead and the copper, but also the metallic species called gold liquor, solid gold [etc.],[365] which are 78 in number, more or less . I said 78, more or less, depending on whether mercury is used (or not). Now it is necessary to know the test and the virtue of the preparations, as he reminds us when speaking of the fires; it is necessary to cook, introducing iron. Indeed, some only cooked for half an hour; others one hour, others two, others three, and some even four.

2. All art consists in light fires;[366] cook the colors and leave (on the fire) until cool; look in the (vases) of glass what happens. In this way, (the matter) turns yellow by delay and by decoction. This is the divine water, the water of two colors, white and yellow; they gave him a thousand denominations.

3. Without the divine water, there is nothing: the whole composition is accomplished by it; it is by it that it is cooked; it is by it that it is calcined; it is by it that it is fixed; it is by it that it is yellowed; it is by it that it is decomposed; it is by it that it is dyed; it is through it that it undergoes iosis and refinement; it is by it that it is decocted. Indeed, he says: By using native sulfur water and a little gum, you will dye every kind of body. All things originating from water are incompatible with those originating from fire; so that, without the catalog of all the liquids, there is nothing sure. '

4. Some, perhaps all, have recalled that this water, intended to act as a leave, must destroy like by like, by operating on the body which one wishes to dye, either in silver, either in gold. If you want to dye silver, make silver leaves react; if it's gold, gold leaf. For Democritus (says): “Sprinkle (divine) water on common gold, and you will give a perfect tint of gold. A single liquor is recognized as acting on both (metals). It is therefore necessary that the divine water play the role of leaving producing likeness, either with silver or with gold. Indeed, just as the leaven of bread, although in small quantity, makes rise a great quantity of dough;likewise also acts a small quantity of gold or silver, with the assistance of this vinegar.[367]

III. liii. — LA CERUSE

1.... power; after the operation, the white lead is softened by means of rainwater and left to itself. Decant the water and you find a completely white material. Common litharge, made from lead, has a marvelous potency when combined with vinegar. The lead loses its metallic properties, being salified and softened: this litharge thus becomes very white and presents quite the appearance of white lead.[368]

I also admire the rubric (minimum); (I see) how it turns yellow in the fire. The sandarac also has marvelous power.[369]

III. book. — ON BLEACHING

1. I want you to know that the main point in all things is laundering; immediately after bleaching, one turns yellow: it is the perfect mystery, that is to say iosis, which is effected in its turn by means of vinegar, agent of the divine powers. I will first reveal to you the chapter of sulfurous oil; and I will explain to you how one operates the bleaching of lead, and what is the origin of the tinctorial spirit. For without lead one cannot accomplish the work: lead is used to test any substance.[370] This is what the Philosopher describes marvelously in an indirect statement, saying: "If the substances have undergone the action of the agents which serve for the test, (the) nature of the product is indelible."[371]

2. I want you to know first that the final proof is with vinegar. In the second place, it is the test by lead of which the Philosopher spoke in his second chapter, (saying): If the substances have undergone the action of the agents which serve for the test, the nature of the product is indelible.

III. lv. — EXPLANATION ON LIGHTS

1. I will explain to you, with all the prophets, the power of the fires, so that your work will be perfect and in accordance with the traditions, so as not to fail. Indeed, the Philosopher exposed, speaking of the fires, how the unity of the species is transformed by an excessive fire; for the excess of fire is contrary to the whole operation. For the things in which you have previously practiced, I transmit to you the following precepts: If sulphurous materials are cooked in glass vases, it is necessary to use the fires which painters use with kerotakis. It is necessary that the glass vase be lined with a ceramic lut, the thickness of half a finger; so that the vase does not break under the influence of heat.Here is the suitable proportion for the fires: If you have to lightly cook the (materials), in pushing them towards the yellow, it is necessary to employ moderate fires, such as those used in the fusion furnace of colored figures. When you want to operate in such a way as to bring the product to yellow, leave it in the furnace for six hours; I'm talking about the average duration; that is enough: the lights thus bring the product to yellow.

III. lvi. — ON VAPORS

1. They are called sublimated vapours, because of the fact that the substances are raised from bottom to top, above the ashes, towards the upper part, as is exposed in the treatment of waters. Thus they are called sublimated vapours, on account of the fact that they rise from the bottom to the top of the apparatus, and we have explained how the aspiration of these vapors or of these condensed drops is effected.

One removes the scoriae from the pot, one stirs them and one projects on them the souls which one has drawn from them.[372] These souls drawn from the (metallic) bodies, they sublimated them again by means of the apparatus in the form of a breast, saying that this was the iosis, accomplished by the reactions of long duration. They combined with the other sublimated vapors what they called bodies — what we call a metallic body — by operating with the sulphurs, the sulphides (acting on) the sheets of copper, or of asem,[373] or of 'gold. It is in this way that they practiced the dyeing with the auxiliary matters, without taking any account of their second treatment.

2. He pointed to the filtered water (acting) on ​​the ashes, saying: ix Lay out the apparatus and bring the ashes; the ash experiences the action of water, acting in the device. This is also why Agathodemon (says): “The ashes are everything; it is on it that the decoction or the cooking, or else what is called the delay, operates. Thus, by means of decomposition, extraction, iosis, moderate cooking, the ancients said that the Whole is perfected.

It is impossible to deal otherwise with the manufacture[374] of the composition. For this fact that the decoction and the extraction are a delay is known to the interpreters of science. The iosis, they called it decoction; the decoction and extraction, delaying, intended to produce extreme attenuation. They also spoke of fire, because it produces heat, combustion and flame. The ancients treated childishness and women's work in search of simple connoisseurs. But we are not obliged for this reason to effect the iosis by means of fire, as one operates for dyed stones, or in the treatment of liquids for cold-made purple. I say experience will teach us the truth;it will lead us to accomplish the one and perfect work and to (obtain) the stable powder of projection.

3. After the manufacture of this ios, they transported the vapors and joined (them) to the remaining scoria, and in this way they arrived at the term.

It was then that they projected the tinctorial powder on the bodies, since Zosimus said: "Thus the spirits take on a body and the dead bodies are revived by the soul which comes from them, and which is again received in them. They carry out the divine work, two elements dominating each other and being dominated by each other. Indeed, he thereby obtains the fleeting spirit of the pursuing body,[375] and he instructs us to render the tincture resistant to fire, by means of fire. Such is, I think, according to the Philosopher, lime water, or sandarac water, natron water, lees water, water made with the ashes of sulphurous, water from the first distillation.

4. It must be rectified like the lye of the soap makers,[376] and collect the water that comes from it: now the lye of the soap makers is never reduced to vapor, but it is rectified.[377] How then, O philosophers, can Zosimus[378] say that the meaning of the scriptures is not understood, unless one employs the apparatus which operates the extraction on copper? and that the term of the art is not that, but consists in the apparatus and in the fixation which is accomplished in it? Others used only flasks for both kinds of compositions.[379] After having made the water rise, they combined it with ordinary lime, by mixing it in a mortar; not according to a precise measure, but in such a way that the dry part exceeded the liquid by two, three or four fingers.

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[1] AK: “On the Virtue and Composition of the Waters”.

[2] Separation of metals from volatile bodies, such as sulfur or arsenic, with which they are associated.

[3] Or vial (see the distilling apparatus of figs. II, 14, etc., Introd., p. 132, 138 et seq.; or rather the kerotaki apparatus of figs. 10, 21 et seq., Introd. . , pp. 143 et seq.). All this is the mystical description of various chemical operations of distillation, sublimation, cupellation, accompanied by toasting, effervescence and color changes.

[4] L: “I am he who is”: ὦν instead of Ἴων.

[5] See the serpent Ouroboros, p. 23.

[6] Allegory of the condensation of vapors in the upper container.

[7] Allegory of molybdochalcum, placed on the kerotakis, or constituting it.

[8] See the Hermès harvest further on, p. 129, footnote 1.

[9] Origins of Alchemy, p. 180. See The Serpent Ouroboros, I. iv, 5, p. 23. This § basically repeats, in a more summary form and with a less complicated allegory, § 2.

[10] This paragraph is a foreign addition to what precedes. It is a recipe for attacking the copper, before causing the vapors intended to dye it to act on it.

[11] This article consists of a series of obscure recipes for making the Philosopher's Stone. The last are posterior to Zosimus, as indicated by the quotation from Stephanus taken from A (2 bis); with the exception, however, of the final sentence of § 3, which very clearly expresses the formation of copper sub-salts, or copper flowers.

[12] Glossary, p. 4.

[13] See Glossary, p. 7; Philosophical egg, p. 19. — Nomenclature of the egg, p. 21.

[14] See note on p. 19.

[15] This paragraph is missing in M; it is taken from A. It has been carried further on in the Greek Test, IV, xx, 13, Treatise of Comarius. It has been retained here, because it indicates how the fragments of Zosimus were augmented by the successive addition of foreign pieces. — The name of Stephanus, applied to the author of a passage taken from a treatise by Comarius also deserves attention, for it proves that the confusion pointed out in the Introd., p. 182, between the works of these two authors is very old.

[16] Who sublimated, by oxidizing, at the top of the container?

[17] The philosophical egg.

[18] Symbolic expression. According to the Lexicon Alchemi Rulandi (p. 272), it is the mercurial water, the mercury of the philosophers, etc.

[19] Bottom of muds where residues accumulate and are exposed directly to the action of fire; as shown, for example, in Figs. 20 and 21 of the Introd., p. 143.

[20] This is a repeat; some copyist who put two parallel versions end to end.

[21] Metallic flowers, forming on the surface of metals by oxidation, or sublimating (see page 71, note 4).

[22] It is proposed to read: sulphur, instead of lead; the sign being the same (see the Greek Text, p. 114, note on line 23).

[23] This axiom has also been attributed to Mary, and to other alchemists. It means on the one hand to remove from pure or alloyed metals their body, or metallic form, under which they are usually fixed: what was achieved by subjecting them to sublimation, which makes zinc, antimony and even volatile lead and copper (ie spirits ), in the state of oxides (by the action of air), of sulphides (by the action of sulfur or sulphides), of chlorides (by the action of sea salt), etc. On the other hand, their body is restored to them, that is to say, these chlorides, oxides, sulphides are restored to the metallic state with new properties and coloration, due either to their purification or, on the contrary, to the formation of alloys.We read the same in the treatise attributed to Avicenna (Bibl. chem. de Manget, t. i, p.

[24] In § 3, it seems to be about the calcination of the white litharge, an operation which changes it into red minium. Perhaps also it is the cupellation.

[25] Cinnabar is represented here in AK, as usual, by a circle with a dot in the middle. — See Introd., p. 108; Pl. II, l. 13; and P. 122, note 1. — This sign was also the sign of the sun, and later of gold.

[26] It seems to be the absorption of the molten litharge by the walls of the dish.

[27] This article is made up of a series of notices and comments from various periods. The first are by Zosimus; then come §§ reminiscent of the Christian, Stephanus and other still more modern Byzantine authors, more and more subtle and convoluted. We did not think it useful to give an absolutely complete translation, the printing of the text being amply sufficient for certain passages.

[28] This beginning indicates that the current text is an excerpt. Indeed we read in ELc: Commentary to the Anonymous Philosopher on the treatise of the divine Zosimus the Panopolitan (or the Theban), on Virtue, etc.

[29] There is an untranslatable play on words here, which recalls the French double meaning of the word maceration, in the chemical sense and in the moral sense.

[30] The same word ios means: rust of metals, specific virtue of bodies and venom of serpents. (Introd., p. 254).

[31] We can interpret this by a play on words based on the resemblance of the two terms, flow, and ῥεῦσις, extraction?

[32] See Olympiodorus, p. 78, 101 and 113, footnotes.

[33] Variety of Pyrite. — See p. 47.

[34] That is to say is colored silver white.

[35] §§ 3 and 4 are formed by a series of sentences, which seem almost independent of each other; they look like shreds of an old writing, put end to end.

[36] The meaning of the word eagle in this passage is obscure. — In the Middle Ages, “eagle” was translated by natural sublimation (Biblioth. des Philosophes Chimiques, t. IV, p. 571; 1754). But this meaning does not appear to be that of Ostanes.

[37] Uvae Hermetis: Philosophical water denotes distillation, solution, sublimation, calcination, fixation” (Lexicon Alch. Rulandi, p. 468). — This meaning is more extensive than that of Ostanes seems to be.

[38] Lc: “Wash the ios several times, using the drain, and that is the mystery. »

[39] See page 19, note, 1, and Zosimus, III, ii, p. 122.

[40] Luke continues, abbreviating this whole passage “It is called Aptrosélinon, because this stone is produced by Aphrodite (Venus), which is mercury, and by Selene (the Moon), which is silver. “For as light, etc. as at p. next § 8, I. 4.

[41] Where stones are not volatile. CP. Bible. Chem. de Manget, t. I, p. 935.

[42] Mercury is expressed by the upturned crescent; which also expresses the moon at its decline. — See note 4, further on the direct crescent, and note 53, relating to the decline, ἀπορία, and to the effluvium, ἀπορρία, both assimilated to the flow.

[43] Allusion to the role of the three stars (Mercury, Venus, the Moon) between the earth and the sun; opposite to that of Jupiter. Mercury or Hermes represented tin, Venus copper, the Moon silver; while the electrum or asem, the body consecrated to Jupiter (Introd., p. 82, and 97; pl. I, l. 4, p. 104), was often formed by the association of these three metals; — see Introduction, p. 66.

[44] The direct crescent, with its concavity turned to the right, expresses the moon in its first phases, as well as silver.

[45] Silver proper and liquid silver, or mercury.

[46] Does this refer: on the one hand, to the fact that the moon shines with a borrowed light, which it does not itself produce? and on the other hand, to the opposition which generally exists between the Moon and the Sun in the sky?

[47] Mercury.

[48] ​​Zosimus, III, iii, 3, p.119.

[49] That is to say in silver, or in mercury.

[50] See p. 78, 101 and p. 113, text and note z.

[51] See p.57. Lc adds after these words “and the ascent of the water; that is, except what can be seen and understood: for we see the (metallic) body of magnesia; and we understand his power, as it has been stated”.

[52] Luke abbreviates this entire passage as follows: “Hermes says: what falls from the lunar effluvium. As the light of the moon waxes and wanes; in the same way our money decreases while losing its body, in a way corresponding to the moon. The emission or absorption of the spirit results from the strength or moderation of the fire, which must be regulated so that the spirit is preserved, etc. »; last line of § 9. — Cp. Stephanus, Ideler edition, p. 203, bottom.

[53] The author plays on the resemblance of the Greek words meaning decline (ἀπορία) and effluvium (ἀπορροία), words that the manuscripts themselves confuse and exchange. All this allegorical language seems to express the departure by volatilization of mercury (moon at its decline), mercury which was used to amalgamate and unite the metals and which leaves on leaving a silver colored alloy. These phenomena were related to the lunar influence. It is a mixture of alchemy and astrology, based on symbols and puns.

[54] Meaning money.

[55] See § 5 above.

[56] That is to say a bright yellow.

[57] ποιότης.

[58] ποιεῖν. — Pun on who means transmutation, the making of gold.

[59] The Greek carries "white", which seems to be a copyist's error.

[60] In other words, the “gold” quality is independent of the metallic substance that supports it. When one possesses a matter in which this quality resides, like the essential principle of a coloring matter, it is the philosopher's stone, and one can then dye other metals in gold and thereby make real gold. All the theory of the alchemists resides in these subtle notions.

[61] Zosimus. This paragraph is a commentary on the previous one. — Lc says simply: "Stephanus"; not having understood the metaphor. Indeed Στέφανος, crown, is the same Greek word as the name of this last philosopher.

[62] That is to say the expulsion of the principle of liquidity.

[63] It is: either a metal or an alloy, dyed golden yellow with the help of a volatile component, such as mercury, sulfur or arsenic; or a yellow alloy, similar to brass, containing a component volatile to fire, such as zinc. The terms of the text are vague enough to have these two meanings.

[64] See page 57, § 29.

[65] Or rising water. The Text of Stephanus, as we have it (Ideler, vol. II, p. 207), is quite different and much more developed. The fact of quoting Stephanus shows that he is a much more recent commentator than Zosimus.

[66] This refers to the use of kerotakis, where the metal is subjected to the action of vapors (Introd., p. 143 and 144).

[67] See the vintage of Hermes, p. 129.

[68] Caputa mortuum, residue remaining at the bottom of the stills We read in the Turba: “Illum igitur fumum suae faeci misceto, donec coaguletur. (Bibl. chem. de Marget, t. I, p. 449).

[69] Addition of AB.

[70] Theosebia. —Origins of Alchemy, p. 9, 64.

[71] These are no doubt names of instruments. — AB say: paxamos, the fixer (?). —Unless it is Paxamos, culinary author quoted by Athenaeus (Deipn. l. IX, p. 376 d.)

[72] We read in the Bibl. philosophies, chemicals, p. 583: Bird of Hermes, the spirit of nature's fire, enclosed in the humidity of hermetic mercury..., or natural heat united with radical humidity. The word bird therefore has an emblematic meaning. It is explained by the following text and by figs. 25, 26, 27 (Introd., p. 149 and 150).

[73] This word here seems to mean arsenious acid.

[74] This passage shows that the book on Action was an extensive work, of which we only have extracts.

[75] According to these two paragraphs, one must change the sulphide of arsenic into arsenious acid by a slow oxidation: then one employs this arsenious acid to whiten the copper. Bleaching can also be done with sulfurized arsenic itself; but then it is slower and more difficult. It is this bleaching by arsenic which is called the fixation of mercury, our metallic arsenic being assimilated to mercury, as has been repeatedly said (Introd., pp. 99 and 239).

[76] Copper?

[77] It is admitted here and in the following lines that the sign of sulfur has been mistakenly translated by the word lead, the sign being the same, as it has been said several times.

[78] Arsenious acid.

[79] Forgery. — Introduction, p. 33 and 57.

[80] See the device called Écrevisse (Introd., p. 145 and fig. 28, p. 154). According to the formula of fig. 28, p. 152 to 154, molybdochalcum and argyrochalcum were worked there, that is to say the alloys on which transmutation took place.

[81] The ms. M stops there, as well as B. The continuation is given according to A: it is an addition of the practical commentator, as the final Citation of Zosimus shows.

[82] See Introd., p. 149, 150, 151, figs. 25, 26, 27.

[83] That is to say so that the alloy intended for transmutation (molybdochalcum) does not lose its volatile portion (mercury? or arsenic? or zinc?).

[84] Red. from A:... "all white, by means of terracotta vases, and yellow." »

[85] This language is probably symbolic, according to pages 19 and 21.

[86] Formed of two interlocking parts, one of which is considered male, the other female. p. 69.

[87] “The whites and the yellows” according to A.

[88] The meaning of the word rogion, used in this passage, in other words rogion, (p. 59), is defined by this description.

[89] See p. 30, § 2.

[90] This shows that this is the distillation of a sulfur product. V. Introd., p. 69.

[91] That is to say that it is whitened like milk of lime (?), by the precipitated sulfur, coming from the decomposition of polysulphides or hydrogen sulphide which has volatilized. We still say sulfur milk today for a similar liquor.

[92] This means that the sulphide, formed at the bottom of the still (slag or caput mortuum) disintegrates and whitens in the air.

[93] Addition of A “Which they also named castor oil. »

[94] Compare this text of the Treatise attributed to Avicenna, Bibl. Chem. de Manget, t. I, p. 633: “Et primo distilla et quod primo exit serva seorsim, quia ista est aqua. Reitera aquam per distillationem et quod distillabitur serva et ista est simplex; pone sub fimo et ser, va et quod remanebit in fundo cucurbitae, serva seorsim, quia est terra. »

[95] See p. 20, § 12, on the philosophical egg.

[96] It seems that it is simply a surface dyeing of the silver in yellow by a polysulphide. However, the residue used as blasting powder may have contained other metals.

[97] This indicates a relatively modern commentator.

[98] This line does not exist in M; goal in AB. — This article immediately precedes in A, the mystical axioms on the All, derived from Cleopatra's Chrysopeia (fig. 11, Introd., p. 132 and fig. 13, p. 136).

[99] Mercury of the Philosophers and Ordinary Mercury.

[100] The fugitive slave, Servus fugitivus of the Arabs (Introd., p. 217 and 258).

[101] Author quoted in Papyrus W of Leide (Introd., p. 17).

[102] Continuation of unrelated articles. The first seems to be taken from Democritus (vp 50).

[103] Cp. Democritus, Natural Questions, p. 81.

[104] That is, dyeing in yellow or gold.

[105] See Introd. Leide Papyrus, p. 57.

[106] Introduction, p. 161, at the bottom of fig. 37, and p. 163. —Olympiodorus, p. 101, — v. also note on page 124.

[107] ABK instead of money: “mercury”. — This article is an abridgment, containing various technical quotations from Mary and Democritus, relating to operations for dyeing gold and silver.

[108] Is it the copper flower, Introd., p. 232? or a caddy, Introd., p. 239?

[109] This word refers to the material that gave the yellow color, likened to egg yolk, Lexique, p. 10. The nature of this matter is not clearly explained.

[110] The previous three sentences are missing in BK and have been added in AEL.

[111] Democritus.

[112] Bouclanion: it is the same word as bouclé, repeated several times. This word appears the same as Βαυκάλιον, jar. The figure given in the margin of A is that of a matrass or elongated vial: v. Intro. p. 165, fig. 42.

[113] Same figure as the previous one, in the margin of the ms. AT.

[114] Sulphur, instead of the word lead in the Greek text, the sign being the same.

[115] That is to say until the metal, desulfurized by the mesh, appears in its shine. The beginning of the operations performed on the kerotakis is obscure; but it seems that in the end a desulfurization is obtained, by combining roasting (insufflation) with the action of a flux (natron oil). The result is the superficial tinting of the metal in gold or silver, in accordance with what was said on the occasion of the Papyrus of Leide, Introd., p. 56, 58 to 60.

[116] To dye.

[117] The word lead has been replaced by the word sulfur in these two sentences, because of the preceding piece and the general meaning. Vp 123, note 7. Likewise in the following paragraph.

[118] That is to say sulfur.

[119] Cp. Aristotle, Physics, IV, ch. 6, t. II, p. 292, ed. Didot.

[120] Sulfur vapor that blackens metals? Quotation from the Oracles of Apollo, which is also found elsewhere, III, xix; 3. — On these oracles, v. Olympiodorus, p. 94, footnote 5.

[121] Addition by MB: “Quality remains only with copper; because the copper alone is fixed and plays the role of support”.

[122] This seems to mean that in transmutation copper and silver retain neither their own quality, or color, nor their body, which is changed into that of another metal. — As for plants, if we understand them in the literal sense as vegetable dyes, they are in fact destroyed by fire. Figuratively, the metallic flowers and certain corresponding colorings are also evaporated or destroyed by fire (vp 159, note 2).

[123] By oxidizing separately.

[124] Introduction, p. 233. — Dioscorides, Materia Medica, V, 87.

[125] It is a surface dyeing operation in gold, by varnish or by colouring. — V. Introduction, p. 56, 58 to 60.

[126] Cp. III, xxi, 7.

[127] Page 48. § 10.

[128] That is to say, the residue of the expression in a linen of the decomposed sandarac. v. Olympiodorus, p. 112 and 108.

[129] See footnote 133.

[130] At the end of this article, ms. A. reference to another which is found later III, xxix, § 21.

[131] This piece contains more or less extensive extracts, taken from Democritus, and interspersed with comments.

[132] Symbolic names.

[133] These are the symbolic names of some mineral substances, analogous to the names given above to limestone and drawn from the prophetic nomenclature (Introd., p. 10). Similar mineral substances are sometimes referred to elsewhere in the text as plants; probably because coloring matters, or flowers, were obtained from them, similar in appearance to vegetable colors and to the flowers of plants. Vp 71, footnote 4, p. 80; p. 108, footnote 6; p. 123, footnote 6; p. 153, footnote 2; v. also p. 84, footnote 5, etc.

[134] Théophraste speaks of these two blues (Introd., p. 245). Male blue appears to be a cobalt color; female blue, a copper color.

[135] See Glossary, p. 8, footnote 1.

[136] Glossary, p. 10.

[137] See the following article, III, xvii, p. 167.

[138] See the letter of Isis, p. 33. —Olympiodorus, p. 96.

[139] Φάρμακον: this is what the Latin alchemists call medicina. It is the liquor intended for the dyeing of metals; First of all, a suitable tincture is given to it.

[140] Gold or silver.

[141] The words affinage, refined, are used here, for want of a better word, to translate the Greek word ἐξίωσις. In reality it is the transformation of the metal previously changed into ios (oxide, sulphide, basic salt); and which is regenerated with a new color, resulting from the formation of an alloy, at least superficial, such as an arsenide or an amalgam.

[142] See footnote 133.

[143] Limestone, according to the text of § 3.

[144] Introduction, p. 233.

[145] The end of this confused recipe seems to respond to the refining of gold by a complex mixture, analogous to royal cement (Introd., p. 14 and 15).

[146] Oxidized iron from buildings (Introd., p. 252).

[147] The word white sulfur has a particular meaning throughout this passage. It appears to be a question of arsenical and sulphurous compositions, intended to produce either a brass turning white, or a complex metallic arsenide, analogous to tombac; maybe even any white, hard, stiff metal alloy?

[148] According to Mr. —ABKELb, money.

[149] This passage is due to a more recent commentator.

[150] Magnesia, B.

[151] Glossary, p. 10. —Olympiodorus, p. 91, note 4. — Introd. p. 245 - In margin of M, one adds: the water of the sulfur apyre.

[152] Luke. : Instead of cinnabar, “silver”. — Sign of lying money ABKE. V. Introd., p. 120, pl. viii, l. 22. The meaning of this particular symbol is uncertain.

[153] Instead of mercury, ABK: silver. In Lb the money is in the accusative, that is to say that it is he who is attacked. The word mercury could here designate our arsenic (Introd., p. 239).

[154] Troullos, word for word, trowel. It is some unknown instrument.

[155] Helcysma, silver scoria (Introd., p. 266). There is a play on words based on the double meaning of this word, which means both: foam taken from metals and product (shell) taken from the sea.

[156] Molybdochalcum.

[157] Lb adds: “To sulphur”.

[158] B: A day and a night. — Lb: 12 o'clock.

[159] A: A day and a night.

[160] Or: “prepare lead,” following the variant adopted for the Greek Text, p. 165, l. 8.

[161] See III, xiii, p. 154.

[162] We see that the Egyptians regarded lead as the fundamental metal; doubtless by virtue of an idea analogous to that of the mercury of the philosophers and because they made it reside the metallic quality par excellence (see, p. 102, note 2, p. 103, note 4, and Introd., p.58 ).

[163] See Introd., p. 132, 135, 136, the axioms of Cleopatra's Chrysopeia.

[164] Introduction, p. 56, 60, 64.

[165] Same quote as in III, xii, § 3.

[166] The subtitle probably comes from the fact that this article is taken from a contradictory discussion. This article aims to explain the bleaching of metals by mercury; the preparation of the latter by means of cinnabar brought into contact with various metals, and finally the use of arsenic sulphide (de. signed by the name of round alum) to dye copper and the alloys derived from it, like mercury.

[167] Democritus, Natural and Mysterious Questions, p. 46.

[168] These materials do not absorb mercury.

[169] To grind cinnabar and reduce mercury. In Pliny, this reduction is produced by grinding cinnabar with vinegar in copper mortars, with copper pestles: HN XXXIII, 41. (Introd. Pl. I, l. 7 p. 104). — This passage signifies that the sulphide of mercury, being reduced by a metal, this metal at the same time fixes the mercury, if one operates by prolonged digestion; while a sudden action exposes the mercury, which evaporates.

[170] Lb wears, instead of pewter: Hermes; the sign being the same at the origin

[171] That is to say, to use arsenic sulphide, or its derivative (it is here arsenious acid, synonymous with alum; vp 82, note 6), instead of cinnabar or mercury .

[172] Réalgar (Introd., p. 238 and 244, Cinabre article).

[173] Probably on the condition of bringing them back simultaneously to the metallic state by reducing agents (?).

[174] Of the metals which unite with mercury.

[175] That is to say that the use of sublimed arsenic does not whiten metals as easily as that of cinnabar.

[176] That is to say that instead of using free copper and the coloring and volatile principle drawn from arsenic in the free state, it is necessary to operate on compounds capable of generating them.

[177] That is to say by alloys based on copper, or assumed to be such.

[178] B: On the divine waters.

[179] Cp. p. 147.

[180] Cp. Stephanus, Ideler edition, p. 247, l. 21.

[181] This sentence responds to the axiom: “Above the heavenly things, etc. (Introd., p. 162 and 163); the name of divine water corresponding to celestial things and at the same time to sulphur, by the double meaning of the Greek word. We also see from this paragraph what comprehensive meaning the words had: sulfur or divine, water of sulfur or divine water; words between which reigns a perpetual confusion.

[182] What follows is made up of a series of paragraphs, mostly unconnected to each other.

[183] ​​See note 2 on page 166.

[184] Introduction, p. 104, Pl. I, l. 21, and p. 112, Pl. IV, l. 17. Is mercury oxide precipitated?

[185] Note the multiple meanings of the word leiow, and of the corresponding substantive λειόω. It is, depending on the case: either to polish the surface of a metal, or to make it smooth using a varnish or to grind a powder; either to dilute this powder in a liquid (délayement = λειώσιμον in the Modern French-Greek Dictionary of Byzantius), or to levitate it; either to sprinkle the dry powder, or to spread the powder diluted in a viscous liquid, on the surface of a metal, which will be varnished or dyed after having undergone the action of fire. In the present, the latter sense is especially applicable.

[186] See III, xvi, § 2

[187] This last § clearly indicates that it is a matter of giving an object of goldsmithery a superficial gold coloration, as in the Leide Papyri: Introd., p. 59 and 60.

[188] Above the sign of sulphur, E writes that of mercury; and Lb gives instead of these signs the name of Mercury in full.

[189] Cp. III, xvi, § 19.

[190] See III, xvi, § 8; § 11, etc.

[191] Cp. III, xvi, §§ 12 and 13.

[192] See III, xvi, § 2, etc. This word appears to mean an arsenical sulphide.

[193] All this description refers to the bleaching of metals by the vapor of arsenic, with the assistance of the liquor called divine water.

[194] 1 chalcum = 8th obol = 0.091 g. Lb says "of mercury", instead of tin; probably because the copyist mistakenly gave the sign of Hermes the modern meaning of mercury, instead of the ancient meaning of tin (Introd., p. 84).

[195] See on the word μᾶζα, Introd., p. 209 and 257, and the Diplosis of Moses, p. 40.

[196] See III, xvi, § 3 and note 133; footnote 192.

[197] We see that it is a question, here as in the Leide Papyri, of making a gold alloy, which retains more of the apparent properties of this metal (Introduction, pages 20, 53 and 56).

[198] This article is a more recent commentary than the older authors. —- See III, xiv.

[199] Plant? (Dioscorides, Mat. med., V, 104.)

[200] Oft-repeated axiom, p. 20 and 145.

[201] The first paragraph is a technical fragment, probably very old (see Théophraste, Sur les stones, t. I, p. 701, ed. Schneider; Leipzig. 1818). Note the assimilation with ocher of realgar, minium and rubric (see Introd., p. 261).

[202] Cp. Introd., p. 233, burnt copper, and above, p. 154 and 178.

[203] V. III, xii, beginning.

[204] Arsenic compound (see below).

[205] Molybdochalcum.

[206] Glossary, p. 10. There is here a symbolism and naming similar to the prophetic names of Papyrus V of Leide (Introd., p. 10 and 11) and of Dioscorides.

[207] Olympiodorus, p. 91. Throughout this passage there is a confusion, which seems willed and brought about by the prophetic nomenclature, between the name of the scales or pieces of red cobathia, that is to say sulphides of arsenic (Introd., p. 245) and that of the bark and branches of palm trees. Recall that the same Greek word joinix means red and palm tree. The last sentence of § 2 shows the intentional character of these confusions.

[208] This final discussion seems to be addressed by Zosimus to Theosebia; (see Olympiodorus, p. 90). It is characteristic and brings to light the personality of the Egyptian alchemists and their controversies. - PC. Democritus, p. 50. — The names of Paphnutia and Nilus deserve to be noted. The first is added to those of the female alchemists Mary, Cleopatra, Theosebia. — Nilus was, moreover, a fairly widespread name in Egypt: several historical figures bore it.

[209] E Lb “As the Philosopher said”.

[210] “the molybdochalcum by which Lb.

[211] “copper”, BAKELb.

[212] See p. 78, 101, 113, 118.

[213] See p. 108, 112, 157.

[214] Molybdochalcum, ABKELb.

[215] Glossary, p. 4. Introduction, p. 238.

[216] Is it hematite here? vp 39.

[217] No doubt Zosimus speaking to Theosebia.

[218] See above what is said of Nilus, p. 187.

[219] In the Greek text the author opposes the words στροφή and ἐκστροφή, and the corresponding verbs. These words still seem to mean: to convert the interior nature of a metal into gold or silver, by transmuting or extracting from it the former nature, which was that of copper, lead, tin or iron. A similar extraction is expressed by the word κατασπάω.

[220] Cp. p. 21.

[221] This seems to be a symbolic expression to designate yellow coloring matters, and especially those which produce sulphides colored yellow when cold.

[222] That is to say the preparation producing the same effects when cold as fire.

[223] See p. 101.

[224] See p. 21, 101 and 191.

[225] See p. 21.

[226] Or when one operates iosis, the Greek word having this double meaning.

[227] Suite of fragments, brought together at a relatively recent time, as the title itself shows; the express designation of philosopher's stone does not exist in authors prior to the seventh century, although the notion itself is older. Most of these fragments reproduce texts already given in a more developed form.

[228] See previous page, etc.

[229] See Introd., p. 164; Synesius, §§ 7.

[230] Glossary, p. 4 and 6.

[231] The author plays on the double meaning of qeion.

[232] Synesius, §§ 7 and 8.

[233] Synesius, §§ 7 and 8.

[234] Olympiodorus, § 50; and passim.

[235] Cp. footnote 133, etc.

[236] Or the month Meson (see p. 75).

[237] Olympiad, beginning.

[238] Cp. p. 101 and 182.

[239] This whole paragraph seems to be formed with disjointed sentences, drawn from the writings of Mary; they are partly taken from Olympiodorus, who took them directly from these writings.

[240] PC. Olympiodorus, § 48.

[241] Cp. Olympiodorus, § 49.

[242] Cp. Olympiodorus, § 50. In E Lb "a place of rest", instead of "big fish".

[243] Cp. p. 147.

[244] Cp. p. 112.

[245] P. 165 and 178.

[246] P.158.

[247] P. 178.

[248] P. 129 and 135.

[249] See p. 154 and 177.

[250] This seems to be a letter-dedication, or an epilogue of Zosimus, transformed by some copyist into the fragment “περὶ ἀφορμῶν συνθέσεως”.

[251] In the margin: sign of mercury.

[252] Cp. Synesius, p. 66 and 67; Origins of Alchemy, p. 75, 265, 267.

[253] Cp. Aristotle, Gener., I, 7; — Metaph., I, 3; — Morality in Eudemus, — VII, 10; — Physics, II, 3. — Plato, Timaeus, p. 37, D.

[254] Mercury? See page 146, note 3. In E we read: "By means of the ios of mercury we overcome fire with fire, and we went", etc.

[255] Var. M: Scattering the bones of charred Persians, etc.

[256] Cp. the Serpent, p. 23; Zosimus, p. 120.

[257] This piece, as well as the one on the ochre, represents an extract from some lost author, congener of Dioscorides, Mat. med. V, 84, towards the end.

[258] Introduction, p. 139.

[259] Theosebia.

[260] It is almost the same formula (that of a polysulphide of calcium) as recipe 89 of Leide's Papyrus X; Introduction, pages 46 and 68.

[261] Lb adds: “I say aerial water”. The ms. M continues with the article taken from Agatharchides (Introd., p. 185).

[262] Suite of fragments independent of each other, and sometimes reproducing pieces already printed with certain variants.

[263] Cp. Olympiodorus, p. 97 and Zosimus, III, ii, i-3.

[264] Var.: The Art of Royal Products”; or else: “The art of opportune matters” (astrology); or even The art of suitable dyes”.

[265] This word seems to respond to the discussions on the nature of the Father and the Son in the Trinity, at the time of the Council of Nicaea; CP. p. 136.

[266] Cp. Synesius, p. 65.

[267] Synesius, p. 66. - Lb adds: And manufactures the dry stone, sought, etc. ".

[268] Lb inserts: “And the other part”.

[269] Addition of A alone. p. 63.

[270] It seems that this is a superficial coloring, obtained by a goldsmith's process. — Introduction, p. 56, 58.

[271] This text is found with significant variations in Synesius.

[272] Cp. Synesius, p. 63.

[273] Cp. Origins of Alchemy, p. 58. Sophe is a form of the name Cheops.

[274] Cp. p. 148, 151.

[275] On the kerotakis.

[276] I regard the word οὐδαμοῦ as added here by a copyist's error; unless it is the debris of an award that has disappeared.

[277] That is, gold.

[278] Cp. p. 31, footnote 2, and p. 36, footnote 3.

[279] Introd., Leide Papyrus, p. 29.

[280] These are probably the Temples of Phtha (Vulcan). This whole piece seems very old and contemporary with the Oath of Isis and the hermetic treatises. On the books attributed to Cheops, see the note at the top of the preceding article.

[281] Cp. Olympiodorus, p. 99 and on.

[282] Copper is considered here as the dyeing agent par excellence, the generator of all yellow or red color in metals or their derivatives, while lead is the common raw material, which changes into various metals.

[283] These are the titles of the various lost works of Zosimus, sometimes followed by an extract or a brief commentary.

[284] Salmasii Plinianœ exercitationes, 776, b, D. The Lexicon (p. 6, 7, 13. likens it to pyrite and chrysolite, porphyry and androdamas.

[285] The author plays on the double meaning of the word Oet.

[286] Cp. p. 196 and more.

[287] This whole passage seems to relate to the production of a metallic ferment, indicated precisely in Papyrus X of Leide under the title of “inexhaustible mass” (recipe 7, p. 29). — The chemistry of Moses, a treatise which will be given later, is also designated by the name of maza (vp 180). This very word has been used as a synonym of chemistry (Introduction, p. 209, 257).

[288] The author plays on the word μαζύγιον, which he sometimes takes from μᾶζα, mass; sometimes from μαζός, nipple.

[289] The various noises resulting from the various forms of breath played an important role among the Gnostics, (See Papyrus of Leide W, pagina 1, l. 4; pag. 2, l. 1 et seq.; pag. 3, l 2, and passive).

[290] This is the fac secundum artem of today's pharmaceutical formulas. Doctors' children are apprentices.

[291] Above M here gives the sign of cinnabar, and repeats this sign above the word fire.

[292] See in the preceding article § 12.

[293] Cp. p. 194. § 2 which is a summary of the current text.

[294] This paragraph is foreign to what precedes: It is the title of a lost work, but from which certain extracts seem to exist in our fifth part.

[295] This preparation cannot provide ordinary mercury, but sublimated arsenic, which here receives the name of mercury, because it whitens the copper. (Introd., p. 99 and 239. — Democritus, p. 53).

[296] It seems that this paragraph concerns the manufacture of asèm, the diplosis of which is operated on by means of lead. CP. Introd., Leide Papyrus, p. 64.

[297] This description seems to respond to the extraction of gold from its ore by amalgamation.

[298] Olympiodorus, p. 95

[299] Olympiodorus, p. 99.

[300] Olympiodorus, p. 101.

[301] Olympiodorus, p. 107.

[302] The end of this paragraph reproduces, with notable variations, § 11 of p.196.

[303] Temple of Phta.

[304] These are the devices of figures 14, 14 bis and 15 of the Introduction, p. 130 and 140.

[305] Figure 16, p. 140 of the Introduction.

[306] Those he is going to describe.

[307] However, he will describe it again § 6. — Cp. III, xvi, p. 158.

[308]Fig. 15, p. 139 of the Introduction.

[309] This translates the word χαλκεῖον, which in fact designates the large vertical tube, in fig. 16 of page 140 of the Intro. ; σωλῆνες is to be understood from the three abductor tubes, through which the distilled products escape from the tribicos; βῆκος or βίκος is the container, where the products flow. This word also designates (fig. 14, p. 138) the capital, otherwise called φιάλη in fig. 11 (p. 132). Finally λωπάς is the matrass where the sulfur is placed and which is directly exposed to the action of fire. These designations apply to the figures of the Venice manuscript.

In the more modern manuscript A (fig. 37, p. 161 of the Introd.), λωπάς has the same meaning; but χαλκεῖον applies here to the capital, which has taken on a new and characteristic form. The text description has ceased to respond to the latter form. The shape of the λωπάς is also similar to our modern capital (vp 161 of the intro), or more exactly to that of the pelican, a distilling apparatus which was still used in the last century.

[310] The words άντίχειρος σωλῆν (thumb tube) and λιΧανός σωλήν (index tube), are applied to different tubes in figs. 11 (p. 132 of the introd.) and 15 (p. 139 of the Introd.). The first name designates in both figures a small oblique and descending tube. As for the second name, fig. 15 seems to indicate the large ascending tube, of opposite direction, which is designated in fig. 14 (p. 138), under the name of “terracotta tube, and in fig. 16 (p. 140), under the name of χαλκεῖον, an object discussed in the preceding note.These designations do not correspond exactly to the text above, in which the tube of the thumb is put in opposition with the two tubes of the index: the latter representing two of the small tubes descending from the tribicos, the tube of the thumb would then be the third , as in Fig. 15.

[311] PC. p. 182.

[312] PC. p. 165, § 15.

[313] This word is a generic designation, applicable to all the following species, as has been said elsewhere, see p. 162, § 10 and note, p. 180, § 4, p. 185, § 4 and p. 186, § 5, etc.

[314] PC. p. 166, § 18. On the meaning of the word plant, see p. 71, p. 13, p. 153, footnote, p. 159, § 4 and footnote 2, etc.

[315] Recipe superimposed in the manuscript of St-Marc and more modern.

[316] Takes the color of gold.

[317] Takes the color of the lead, by acting on the mixed oxides which form the tutie.

[318] That is to say a white alloy.

[319] This title is probably that of one of the books of Zosimus, each designated by one of the letters of the alphabet. The first paragraph would be the beginning of the book; it rolls over a series of puns on the omega, equated with the philosophical egg and the ocean.

[320] Saturn occupies the 7th of the concentric circles or zones of the universe, which have the earth as their common center, in the classification of wandering stars or planets; Saturn also corresponds to the letter L, in the concordance of the vowels with these stars; as well as lead, in the nomenclature of metals (metal bodies).

[321] This multiplicity of mystical languages, where the same meaning is expressed by various words, while the same sign responds to several meanings, is found in Papyrus V of Leide, Introd., p. z8. The Kabbalah is also based on analogous conventions.

[322] That is to say in the operation of the regeneration of metallic bodies.

[323] Works and Days, c. 86.

[324] This vague word is explained two lines below.

[325] This text is mutilated, as seen in Olympiodorus, p. 95, note 5. Indeed what is relative to the earth applies to Eve.

[326] The name of Hermes here takes up the generic meaning, according to which he was the author of all the Egyptian works. See Clement of Alexandria, quoted in the Origins of Alchemy, p. 39 and 40. It will be noticed that the origin of the Greek translation of the Bible is explained here differently than in the translation of the Septuagint.

[327] The same word means letter and element.

[328] As formed by the union of the four elements.

[329] See above.

[330] PC. Theogony, circa 521, 618.

[331] This passage, as well as those which precede, must be compared to the doctrines of the Docetes and those of certain Gnostics. (Cp. Renan, History of the Origins of Christianity, t. V, p. 421, 458, 525, etc.

[332] Infringe. — His intervention recalls Manichaeism and the Persian doctrines on the two principles.

[333] As its name suggests.

[334] Is it a question of είμαρμένη, which has 9 letters and a diphthong; or else from the genitive ἀντιμίμου, which satisfies the same conditions, or even from φαοσφόρος, Lucifer?

[335] This is the practice of the bonesetter priest, considered superior to the written science of the doctor.

[336] He responds to figure 16 on p. 140 of the Intro. This passage reproduces the end of the second paragraph of § 2 of p.216, with considerable variations.

[337] The Ms. indicates lead, no doubt as a result of a confusion of signs.

[338] In B these signs are repeated above the words: “all species”.

[339] See previous article, p. 217, § 5. — There are considerable variations here.

[340] Here χαλκεῖον seems to mean capital (see note 1 on p. 218)

[341] Cp., note 2 of p. 218.

[342] That is to say to the two corresponding containers.

[343] This designates figure 15 on p. 139 of the Intro.

[344] Cp. page 216.

[345] Figure 25 on page 149 and figure 22 on page 146 of the Introduction.

[346] Figures 24 and 24 bis on page 48 of the Introduction.

[347] These are figures 20 and 21, page 143 of the Introduction.

[348] Cp. p. 203 and Olympiodorus, p. 97. — The current text offers notable variations.

[349] Synonym: Petesis.

[350] See the text of Clement of Alexandria Origins of Alchemy, p. 41.

[351] Note of A. “One must penetrate the spiritual sense of character, and avoid opinions drawn from carnal words. We can see to what imaginations the old hieroglyphic texts that we no longer understood gave rise (Cp. Introduction, p. 135).

[352] Note from A. “There are many books relating to chemistry. Some speak of natural dyes; the others, supernatural: the two orders of books are lies and concealed truth. »

[353] The dyeing of fabrics is here assimilated to that of metals (see Origins of Alchemy, p. 242 et seq.).

[354] Or timely.

[355] As impostors.

[356] This curious passage accuses the rivalry of the operators proceeding by magic and with charlatanism, against those who operated by science alone and who deprived them of their clientele.

[357] The Leide Papyri contain various formulas for procuring dreams and magical artifices, besides the chemical processes see Introd. p. 13).

[358] This paragraph shows the character of the polemics between Zosimus and his rivals, polemics of which we have the trace in more than one point of his writings. CP. p. 186 and 187.

[359] Cp. Olympiodorus, p. 90.

[360] In this passage, the word egg is taken in a mystical sense, as designating the product of a chemical operation. CP. p. 18 and 19.

[361] Note of A. “(Thus says) those able to understand, in a straight and wholesome way. »

[362] See note 360.

[363] On painted fabrics?

[364] A little further on, Zosime aimed for section W (see also p. 221). Suidas reports that Zosimus had written a book on chemistry addressed to his sister Theosebia, divided into sections designated by the letters of the Greek alphabet.

[365] Or golden matter.

[366] This phrase remained, as the only trace of the entire piece, in M ​​(see Introd., p. 185).

[367] B. “… likewise a little gold the dry powder must make everything ferment. »

[368] It is a manufacture of white lead, by means of vinegar, acting either on the lead or on the litharge.

[369] Note the analogy established between the formation of white lead, white matter, produced by means of alder litharge and red minium, and the metamorphosis of red sandarac (realgar) into white arsenious acid. In other passages, arsenious acid is even designated by the name of ceruse.

[370] By cupellation?

[371] In other words: when lead has intervened in the transmutation, the transformed metal then resists the analytical tests made using this metal.

[372] That is to say sublimated vapors of mercury, arsenic, sulphur, etc.

[373] Ms. A, “of silver”.

[374] Instead of manufacture, the manuscripts bear: pyrite, (or its sign), which is almost the same.

[375] See p. 105.

[376] This word should not be taken in the sense of modern chemistry.

[377] By filtration.

[378] In BA, it is Democritus.

[379] Without proceeding by distillation or sublimation.