Stephanos, Binder

Published by Maney Publishing (c) Society for the History of Alchemy and Chemistry
Translation and Commentary by F. Sherwood Taylor
117
regards the alchemical work as of the ninth century, but gives no new evidence
for his contention 8. Usener 7 regards the text as pseudepigraphical
on the
ground that a public professor teaching in the palace of Constantinople would
not have dared to teach Alchemy, the practice of which had been forbidden
by the edict of Diocletian.
The proscription of Alchemy by Diocletian is
supported by the rather slender positive evidence of Suidas and other authors
writing at least 300 years after the event.
It would seem incredible that the
authors of the Greek alchemical texts should be ignorant of this edict, yet it is
mentioned by none of them.
Negative evidence must give way to positive,
but a suspicion must remain as to the historicity of the incident.
In any event,
as Lippmann 9 has indicated, the edict of Dioc1etian,' some three hundred years
before the time of Stephanos, would have carried little or no weight with the
learned Emperor Herakleios.
The freedom of the alchemical treatise from terms
of barbarous origin, such as are found in the latest Greek alchemical texts
(e. g. that of Kosmas) and the neo-Platonic character of the mystical matter,
favour a date before c. 700 A.D. The attribution to the well-known Stephanos
is to some extent supported by the numerous allusions to mathematical,
astronomical and musical matters with which he would be familiar.
The
alchemical works of Stephanos are cited 10 by the Anonymous Philosopher
in a manner which implies that the work of the former author considerably
antedates that of the latter, and though there is little evidence for the date
of the Anonymous Philosopher we should certainly hesitate to place him as
late as the ninth century.
In the absence of any positive evidence to the contrary there seems little
reason to refuse to attribute the alchemical texts to the Stephanos of Alexandria
who was public professor .at the time of Herakleios, but none the less we must
contemplate the possibility of the texts being as late as the beginning of the
ninth century;
they cannot be later, for the mention of the alchemical text
by the Kitab-al-Fihrist 11 makes the date of the latter work (probably c. A.D. 850)
the terminus ad quem.
The Alchemical Works of 5tephanos.
The alchemical works of Stephanos consist of (1) a long treatise which is
subdivided into nine 7T'pagt'; or lectures, the last of which has been said to be
incomplete 12, and (2) a Letter to Theodore which is interpolated between the
second and third lectures.
The titles of these as given in Ideler's edition 13 nlay be translated as
follows :(1) Stephanos of Alexandria Universal philosopher and teacher of the great
and sacred art. On the making of gold, Lecture I, with the help of God.
(2) The same Stephanos, Lecture II, with the help of God. (Letter of the
same Stephanos to Theodore.)
118
Alchemical Works of 5tephanos of Alexandria:
(3) The same Stephanos,
on the entire
14
world, Lecture
III,
with the help
of God.
(4) The same Stephanos on that which is in actuality, Lecture IV, with the
help of God.
(5) The same philosopher Stephanos upon that part of the divine art which
is in actuality, Lecture V, with the help of God.
(6) The same philosopher Stephanos, Lecture VI, with the help of God.
(7) The same philosopher Stephanos, Lecture VII, with the help of God.
(8) The same universal philosopher Stephanos, Lecture VIII, on the division 15
of the sacred art.
(9) Teaching of the same philosopher Stephanos addressed to the Emperor
Herakleios, Lecture IX, with the help of God.
Manuscript,
Editions and Translations.
The Greek text appears in almost all the Greek alchemical MSS. The
text of the treatise has been printed by Ideler in his Physici et Medici Grceci
Minores (Berolini, 1841), vol. ii, pp. 199-253.
This text was edited by Dietz
from the MSS. of Munich, which are copies of Marcianus Gnecus 299, the oldest
alchemical manuscript, hereafter referred to as M. The text is not an accurate
copy of M.; I have accordingly, through the' courtesy of the Director of the
Library of St. Mark, obtained photographs of M. and have noted the variants.
Berthelot does not print the work of Stephanos in his Collection des Anciens
Alchimistes Grecs. C. G. Gruner published in 1777 only the first lecture of
Stephanos, in Greek and Latin 16.
The work of Stephanos, together with those of Demokritos, Synesios, Pelagios
and Psellos, was translated into Latin by Pizimenti.
Parts of the translation
have been several times reprinted (v. infra), but only in the Padua edition
(1572-1573) does the portion of the work dealing with Stephanos appear.
The title of Pizimenti's work 'is: Democritvs Abderita De Arte Magna
Sive de rebus naturalibus.
Nec non Synesii, & Pelagii, & Stephani Alexandrini,
& Michaelis Pselli in eundem commentaria.
Dominico Pizimentio V ibonensi
I nterprete. Patavii apud Simonem Galignanum MDLXXIII.
(Actually first
published in 1572.)
This translation was made from the MS. Parisinus Grrecus 2249, which
is a copy of M. Pizimenti reproduces the sense of the text pretty closely, and
the statement of Berthelot that the work is a paraphrase 17 rather than a
translation is not fully justified.
The obscurity of much of the Greek text
m~de a free rendering necessary.
The book is of extreme rarity, for only
thirteen copies are known 18. The translation of the works of Demokritos,
Synesios and Pelagios, but not of those of Stephanos, has been reprinted several
times 19. Kopp 2 states that a few manuscript
Latin translations
of the
latter are in existence.
119
Character of the Alchemical Works of 5tephanos.

The work of Stephanos has been decried as rhetorical, as a patchwork etc.,
and the impression is conveyed that he has merely reproduced the work of
older authors.
Stephanos was certainly not a practical laboratory worker
and his treatise embodies no new experimental results, but if we view it as
a document in the history of Alchemy we must accord it high importance.
In the first place the treatises of Stephanos and Olympiodoros are the only
long and complete, or nearly complete, works on Greek Alchemy which'have
come down to us. Stephanos gives us a full exposition of the theory of Alchemy
as it was understood in the seventh century A.D. He may not be an original
writer, but comparatively little of his work is taken from extant alchemical
texts.
He is the first to avow that the art includes mental operations 20._
The work of Stephanos seems to have been familiar to the Arabs, to
whom he was known as Istafan, and as Adfar 21; he is also mentioned in the
Kilab-al-Fihrisl.
Berthelot states 22 that his language differs little from that
of Geber, but although his style approaches that of the Arabs more nearly
than does that of any other Greek author this is too strong a statement.
It is
not improbable, then, that this treatise may prove to be an important link
between the Greek and Arab schools of alchemical thought.
The numerous mentions of Stephanos in later alchemical literature will
be taken up in the bibliography which will follow the translation.
120
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121
TRANSLATION.
STEPHANOS
OF
ALEXANDRIA
THE
UNIVERSAL
PHILOSOPHER
AND
OF THIS GREAT AND SACRED ART OF THE MAKING OF GOLD.
TEACHER
LECTURE
WITH THE HELP OF GOD.
Having praised God the cause of all good things and the King of all. and
his only begotten Son resplendent before the ages together with the Holy
Spirit, and having earnestly intreated for ourselves the illumination of the
knowledge of Him, we will begin to gather the fairest fruits of the work in
hand, of this very treatise, and we trust to track down the truth.
Now from
a true theory of nature our problem must be set out. 0 nature 23 superior
to nature conquering the natures, 0 nature become superior t6 itself, well
regulated, transcending and surpassing the natures, 0 nature one and the same
yielding and fulfilling the All, 0 union completed and separation united,
o identical and nowise alien nature, supplying the All 24 from itself, 0 matter
immaterial holding matter fast, 0 nature conquering and rejoicing in nature,
o heavenly nature making the spiritual existence to shine forth, 0 bodiless
body 25, making bodies bodiless, 0 course of the moon illuminating the whole
order of the universe, 0 most generic species and most sp~cific genus 26, 0 nature
truly superior to nature conquering the natures, tell what sort of nature thou
art-that
which with affection receives itself from itself again, verily that
which yields sulphur without fire 27 and has the fire-resisting power, the archetype
of many names and name of many forms, the experienced nature and the
unfolding, the many-coloured
painted rainbow, that which discloses from
itself the All, 0 nature itself and displaying its nature from no other nature,
o like bringing to light from its like a thing of like nature, 0 sea becoming
as the ocean 28 drawing up as vapour its many-coloured pearls, 0 conjunction
of the tetrasomia adorned upon the surface, 0 inscription of the threefold
triad and completion 29 of the universal seal, body of magnesia by which the
whole mystery is brought about, 0 golden-roofed 30 stream of heaven, and
silver-crested spirit sent forth from the sea, 0 thou that hast the silver-breasted
garment and providest the liquid -golden curls 31, 0 fair exercise of the wisest
intellects, 0 wise all-creative power of men most holy, 0 sea inscrutable by
uninitiated
men, o ignorance seized on beforehand by vainglorious men,
o smoky kindling of disdainful mankind, 0 uncovered light of pious men,
o countenance contemplated by virtuous men, 0 sweetly hreathing flower
of practical philosophers, 0 perfect preparation of a single species, o work
of wisdom, having a beauty composed of intellect, 0 thou that flashest such
>
122
Alchemical Works of Stephanos of Alexandria:
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123
a beam from a single being upon all, 0 moon drawing a light from the light
of the sun, a single nature itself and no other nature, rejoicing and rejoiced
over, mastering and mastered, saved and saviour, what have you in common
with the multitude of material things, since one thing is natural and is a single
nature conquering the All?
Of what kind art thou, tell me, of what kind?
To you who are of good understanding I dedicate this great gift, to you who are
clothed with virtue, who are adorned with respect to theoretical practice and
settled in practical theory.
Of what kind, show us, thou who hast indicated
beforehand that we should have such a gift. Of what nature, I shall tell and
will not hide. I confess the grace of the giving of light from above, which is
given to us by the lights of the father.
Hear ye as intelligences like to the
angels. Put away the material theory so that ye may be deemed worthy
to see with your intellectual eyes the hidden mystery.
For there is need
of a single natural <thing) 32 and of one nature conquering the all. Of such
a kind, now clearly to be told you, that the nature rejoices in the nature and
the nature masters the nature and the nature conquers the nature.
For it
rejoices on' account of the nature being its own, and it masters it because it has
kinship with it, and, superior to nature, it conquers the nature when the
corporeal operation of the process shall fulfil the initiation into the mysteries.
For when the incorruptible body shall be released from death 33, and when
it shall transform the fulfilment which has become spiritual, then superior
to nature it is as a marvellous spirit; then it masters the body moved (by it),
then it rejoices as over" its own habitation,
then it conquers that which in
disembodied fashion haunts the whole which is engendered of the whole, that
is admirable above nature.
Which I say,to you is the comprehensive magnesia 34. Who will not wonder at the coral of gold 35 perfected from thee?
From thee the whole mystery is fully brought to perfection, thou alone shalt
have no fear of the knowledge of the same, on thee will be spread the radiant
eastern cloud; thou shalt carry in thyself as a guest the multiform images
of Aphrodite, the cupbearer again serving the fire-throwing bearer of coals
(then carrying such a brightness from afar, in bridal fashion you veil the same,
you receive the undefiled mystery of nature).
I will show moreover also the
lustre of thy nature, I will begin to indicate thy multiform images. For
then he, who intelligently interweaves thee that hast fire within thee, rekindles
the fiery thing.
For looking on thy many-coloured visions I shall be powerless
as I circle round its beauties.
For thy- radiant pearl blinds the sight of my eye.
Thy phengites 36 rekindling astounds all my vision, thy shining radiance
gladdens all my heart, a nature truly superior to nature, conquering the
natures.
Thou, the whole, art the one nature.
The same by which the whole
becomes the work. For by an odd number 37 thy all-cosmo~ is systematized.
For then thou shalt understand in what respects thou shalt look ahead, then
thou shalt discover in what things shall be thy ambit, then thou shalt stop the
struggles of the place 38, then thou shalt disclose the kingly purple, which also
124
Alchemical Warks of Stephanos of Alexandria:
7TpOCTOOKaCTClI"TOTE
,
aTaCTECI)~
,
TOTe
~,
,
'1', 10.
'1ral,oLCT"'I'}~
f7TI,ItO'7TI,';,l1
8a>..aJ.L0~,
TOTE
CTTP'T}Utf;
TOOI'
avopoov
OPO':.
,I.. "
o0'f'"a~
UTf,V
'
ol~
IJ
ou"'"
TOTE
'1rEPl,OpOjlEiCTa,
"\
'''\
,
"u/LaTof;,
va'YX0f;
paltapU)T'I'}Ta.
p-a(}ETE
W~
OACd\'
F.UT
7T'POUE1~traTE
TO
OU
TEA{CI)V
a7T'potrl,TOV, epw~,
6J
EtrpEV,
&
epCl)T{~EI,
aTEp
WaVTa
aUTov
T~f;
~'1TOUP-EVOV TOUTO ooopOV 7T'pO~ T~V aVTOV
cj>tA.o(, apETij~
I1fjv(]'uov
~J-LWV'I1/:JOV
7T'pO~ T~V aVAOV KV1]V epEULV.
epl,Aav(}p6>7TLav,
OE' 7rAEOV TO
'trOTap-ou~
TOtrOUTOY EP~V clEI,(JJ()1jT pEe'
M.-1rL OJLl( p.
11
M.-xrvaopofOS.
11
M'-fLf:YQXla.
avaf3Xvuat
trocj>iav
OJ-L(JJ~leal TOV woBov
vJ-LvCI)Sta~ OeoAo'Ytv
Ott"
voaTO,
7T'ap"'" aUTOV
T~~
Eloo~.
XaPTOf;
~WVTO~, ihrClJ,
VJLvr}(JTJ~ aUTOU T~V
(}avp-a~EI,V oet 'Xpu(],oleopaXXov
a7T'fp'YpaWTOV l((lAAO,'
aryaBOT1JTa.
"\"'1] .',.'
() a
"t' OJLE
7r'T}rya~OUtrav CTotav, tvaouvYJ()WJLV

XPl,UTOf)
(JavJJA,tra~ TOU 07]p-tOUP'YOU T~V TOtraUTflv
10
TOTE
TOOI'
11
ryXVICV BEOU epw~, OUI! a~I,a TO. VUV ()aUJLa~OJLva 7TPO~ Th.' J-LaKap,av
T~V E Jf]Ua'JOU
P.E'YUA'T}V
a'YXlvOta,
T~~
.
t1'7'J~
EV 7T'Epl,TTrf aptfJ pcp EUptU"O/LEVO~
"
"\ '"I:
'
,
B WI-V
'"
, ... 01,
~" a'Ya7T'T];;,
,
E"EI,V'T}V"'lJ~I,V,
pOVOV
OKtCd
aUTlfJ
Ka(,\
TOU "vpiov
.
Tfl~
'''\ "\ \
',1..
a",,,,a
'XPvuopp0'fl0~
wavuoepOf;
av()pCl)7T'OV EPX0P-EVOV El;; TOV KOUp-OV. OUOEV 'Yap
OVOEV
\ ~ \
'IV Ita" oa
ETTI,'yvooa-ovTal, 01 Tf7f; apET~~ aVcl7T'AEot, (i"OVCTaTE oi T~~

"\, 12'" TOU 7T'aVTOf(paTOpO~
,
()"""
LUCT(J' TU j.LETa",I,a
EOV. aUTof; 'Yap
aVT~V
'Traa'T}~ uoepLaf; 'XPP'T}'Y&~, epw~ ol"wv
eEapx{a~,
a'1rO'7Tave,~
TOTE
~
Q,AAa awoAaVUtf;
fUp{u"ETal"
'YUP aUTf7f;
TOOUTOf;
,~
a",ovpryl,oa,
a~Aa
Eva PET(JJV avopoov
paUTaL \,,,"a"
P.T]VVEB fJaal,,,,I,"'IV
OU '1rOXVTP07TO~ E7T'tT'1JOLOTT]f;,
avaoEt"vvTat.
ClVTCI)f;
EV
aVaf(aXanrT?1,
"...
TOV~ ary(JJvaf;,
Eie;
~JLas
(}avJLa~EV
Of
vp-wv 'TrA'YJpWtrW, tva
T~V VWEPU'Ya()OV TaU Beov
125
thou shalt bring with thee by the help of thy maiden. Then will not be the
recent labour but a couch canopied with gold, then not a multiform ability
but an all-wise sagacity, then no deprivation of virtuous men is found, but
a fruition of perfect men is displayed. For such is the measure of it found
in the odd number.
Thus those full of virtue will discover thee; hear ye who are lovers of wisdom
and know the mighty deeds 39 of the all-ruling God. For he it is that furnishes
all wisdom, unapproachable light of houses, light which illumines each man
as he comes into the world. For we are nothing apart from his Supreme
Divinity; altogether nothing is the gift which is so.ught, in respect of his
blessedness. Approach, 0 lovers of virtue, to that inlmaterial desire. Learn
how sweet is the light of God. Unworthy are the things which are now
wondered at, in resp~ct of that happy lot. Alone \\'e are made friends with
him by love, and we receive from him the wisdom springing forth as an abyss
from the abyss, that we may be enabled by the grace of our Lord Jesus Christ
to gush forth rivers of living water; so that wondering at such wisdom of the
demiurge we may praise his great kindness towards us. Why should we marvel
at the species Chrysocorallos? We should wonder rather at the infinite
Beauty. So also I will fulfil your desire, that you may be made worthy to
love such a One and) with hymnody to discourse of the more than good
goodness of God.
<
126
. Alchemical
To Ii a
I 'T ep(t v 0 v a v v
(J
cjj ll. p
a E" ~
V 'T
epa.
TOTro.., apt8p.rov uvryKElp.EVOV wX~lJor; lie ,.,.ta~ 'T~~ aTOP.OV Kat epVUtK~~
t:"" EXEt, aTT'Etpov aVT'l
, , 0 VIITEvovua T'T)V T(c)V U/\'/\'f}/\'WV UXEa LV,
j.Wvaoor; T'1JIIV7T'apfjl.l.J
OO~ Ee aVTijr; 7rpOUEA'T)AV8oTa WEpLeXEt Kat 7TEp"KpaTEi. }Lovar; ryllp etpf}Tat Stet
TO ~eVELVaUT1}V I1TperrTov leal up.ETa"{V'1JToV. T1}V ryflP "V"A,",,~V Ka, uepatpoEI,8fj
TroV apL8jJwv 8Ewpiav,
op.otav lavrij~ llvaOEi"vvutv
a7TOKaTaA1J~Lv TroV 7TfVTE
,
8
,..
""
\
,
,..
"t:
ap/'~wv"t''1J~t,
~aL TWV efj' fie ryap aVTOOV El,r; EaUTu 7Tu",tV ava"V"I\OVVTat.
waua Jl-EV TETpary(J)Vt"~ WAEVPd, EE l8'0jJlj"OV~ ryLVO~e-lJ1JuvryryevELav XE
7TPO~ TO OP.O/'OV1lva TEAiav awoKaTauT9u'[J
uvp.7rA,~pwatv.
wavTor; 8e x6p.aTo~
13' t: .
"
t: ,...
\
leat jJ.OpLOOV Efj'1J"OVUTOV, Efj avn}r; T"lV ryEvEULv EX9vTa "at ava"u""ovVTa
7Tll/\'LV
el~ aVT~V . UVUTEA,Aop.-Era 7~V epVUl"~V U7T07TA'1JPOVU" Jl-ovu8a.
waa7}r; O
KV"AL"ij~u:palpa~
TO U-"l""E;'OVKeVTpov Euri." o}Lotwr;
Kat 71"aVTOr; TpLrywVOV
"al, EWI7Te8ov "at UTepEOV ux'7p.aTor; Old, rypap.p.rov TL8eVTor;, TO aUTO uvvvfJela8(J).
"al,,,.ij~ }Lovut"ijr; 8e IUToplar; Ot TE vEaToL "a~ wapv7TaToL, el OE f" TEuullpwv,
e,oeE7TL
TptTCP }..,O'Ylfl, TOTE 7TPO aVTOU 'TrPOAOryoV ElvaL "at TOV V7r' aUTov
vwoXoryov,
81 .qr; Tar; TOLaVTar; Trov avaAoryudv uvvoeUEr;, "at 8Ul 7raurov 14
aVTWV aVJ..l.epwvla~ E" Tfj~ TOUaVT"1r; aUTrov avauwtOP.fV
J.LoVUt,,~r; IUTop {a r;.
'OpepEa ryap ep1Jut Xl1xavoVTE~ PuIJ,."t"o;'r; 15 EV1]pfLOu8al ep8oyryol,r;, /JUTE "al Tfjr;
0poTaryovr; ouutrov 16 "LV)]UWr; ~ uup.epwJlla U7T'1JXEtTa 17, Kat, T~V ~oouuav
,
"\..
,
"\,.
"\
~I
't:
I
,
Epj.LE/\'wr; EKTE",Et P.E/\.(J)otC.V. fj' EJlOr;"lap T'TJr;TOU 0P'Yavov "l TOUTWV UVVlTTaTaL
"aTaCTKEVI}, OtJEV /Cai T~V vap8pov
TOU UWf.LaTOr;'KaTaUKEV~V oVTwr; ol,u"e'iu8at
OUTEOL': TE "at IlpBpotr; "aL p.oplotr; KaL vevpo~, Kat OLd, TOV 7T'A,'J"TPOV
ava8too}Levov
upor; OtK'TJV0P'Yu.vou "LVOUJlTOr;T~V epwv~v U7t07Te}L7TEU8al. ir; ev Tt
Tijr; ovulae; uvvapp.ou()evTa
leae. EavTfjr; f3{a "paTOU}LEva Kat. O"VVLUrUpVa' 70V
aUTOV o~ TP07TOV "aL T~V TOU aEpor; aV'YKpautJl.
OUO rylJp lJ,KPWV 7TOtOT~T{J)V,
Err; }LEU/T'1Jr;"at Ol,aAA.a"T'T),\ EUpLUKETa, uwtwv
aUTrov Td, E"aTEpa, OUI T~V 7rpor;
aUTd,,.. 'Yfl,TlIlautv
"ai 7rOA,A,~V UV'Y'YevEtav. CIA,Aa "a, T~r; uepa'pofl,80vr;
Kat
awAavou~
TaVT'TJe; Tijr; TOU 'TrOAOU "tv~aECtJ"', EK TTjr; TOU {nrfp rytiv ~p.tuepatp{ov
7rapa TOU opttOVTO'; TOV Ery"OUptov TOUTOV Kat otaepavij 7TOA,OV, Kal. TOU ~Ata-KOU
ep6>TOr;Elt T1j'\ 18 'Traut, TOVTOLr; E7Tt'X0p'TJ'Y0uvror; Ttl epWTa KaTaV'Yll~,:t,. EE aUT-qr;
,
,
,
't:
'''\~,
.
"lap
ou" J.l,OVOV 01,",aUTEper; T"lV
TOV",/,'
'YCtJTO'" PETEXOVUt,
Tafjt,V,
a/\'/\'a
"aL ,t '1J T'YJr;
aA~VTJe; E7TtepaVE/,a T1]V E" TOU epWTOc; 7rtAap.l3a.vouua
avrtJv, epalvt TE 7TaqaV
"t: ,.
,
, "\...
, ,.
\
T'IV VV"Tt!pt,V1JV ","xouuav

oq,oovxtav.
Kat, EfjEtr; waVTa a'Tr",CtJ~e7TLVTa TOl,aVTa
fit TOV Evor; aVTrov
"al. wpwTluTOV
T~V ovulal'
ElA,1JXOTa, uwtovUt
rra Tijr;
epv0"6(J)r; Ka aWO'TrA,1JPouat 8e(J)pla~. KatpOr; av E''1J AOf,7T'OV, T~JI V Tr!J wpoa'YoVTI,
I ~
V'T 0 ij
Works of 5tephanos of Alexandria:
'fl
't
,,.
\,..
"
''''\ '"
,"'\
,"'\
'
'
"'\,.
"a,
\
tI
oe
13
M.-Stop
"'\ _'"
,."
after flopi WJ'.
1& M.-~tU7l'(iuWJ'.
15~
11
17
18
M.-'Opf/JalolJ . PV8ptTI.IW;S.
M.--E:J71pflwu8at.
For OVULWI' M. reads aVTwv.
M.-vtp71xeLTcu.
For ~" Tqs M. reads a~TtS, and for 7r.QUL, 7TqUOJ,
"'\,.
,"\
Translation
and Commentary by F. Sherwood Taylor
SECOND LECTURE OF THE SAME STEPHANOS
127
WITH THE HELP OF GOD.
The multitude of numbers compounded together has its existence from one
atom and natural monad; this, which itself exerts a mutual condition, comprehends and rules over the infinite as emanating from itself. For the monad 40
is so called from its remaining immutable and unmoved. For it displays
a circular and spherical contemplation of numbers like to itself, I speak of
a completion of the five numbers and of the six. For from these they come
round again to themselves. And every side of a rectangle generated from
the same length has kinship to its like that it may restore a perfect fulfilment.
For the sixtieth part of every great quantity and of fractions, taking origin
from it (the monad) and returning again to it, being contracted together,
complete the natural monad. The symbol of every circular sphere is the
centre, likewise of every triangle and plane and solid figure set out by lines;
let this same be thought of.
Also of the musical learning, both the lowest strings and that next the
first, whether of four strings or upon the third ratio, that which is before it must
be the antecedent and that after it the consequent, by which we preserve the
binding together of the proportions and of the whole scale of harmony 41 as
a result of such musical learning.
For they who pluck the strings42 say that Orpheus made melody with
rhythmical sounds so that the symphony should re-echo the co-ordinated
movement of the elements and the sounding melody should be harmoniously
perfected. For from the one instrument the whole composition takes its
origin, whence also the organization of the articulate body is ordered in the
bones and joints and parts and nerves, and by the plectrum of the air, given
forth in the fashion of a moving instrument, a voice is sent forth to the One
which is joined to its essence and which conquers and organizes it by its own
life: the very mode and blending of the air. For of two extreme qualities
there is found one mediator and conciliator which preserves the qualities
of both on account of its resemblance and close kinship to them. And also the
movement of the pole being spherical and stable, the light of the hemisphere
which is above the earth; arising from the line dividing the mundane and the
diaphanous pole, also. radiates forth the fires of the sunlight derived) from
that which supplies if to all things. For from it not only do the stars partake
of the order of the light, but also ~he appearance of the moon, giving out rays
derived from the light, displays its nightly allotted torchbearing. And you
shall have all such things to speak of singly, as derived' from one of them,
and as the essence of the very first returned again; they preserve the things
of the nature and fulfil the contemplation. But were there time enough
to consider our discourse in the progress of a proem, (I would speak of) that
<
~2
128
TOU 7rpoOLploy
,..
~ \
7rW~
(J'Kf'1"a(J'Bat
I
UpL(J'KTaL,
\,..,,.
'TrW~
ooa(J'KaAta~
(J'oepla
'T~~ TOaUT1J'
UX~VfJ
19
TO
lva
TO
Ka&.
'T~~ UA'TJVLaK~~
O""OV0f-LETat,
AUX1]f-LOvouua
UEA1]vta/O},
Kat
'",'
7rW~
KaTaU"f:U~,
a7TouTL"Aj3ouua
&1roppo{a~
'Tri7f''TOV,
)1
A. '
E)(,EL '(Juutv.
aKaUUrOY
otau1Jf-Laivouua
"AEuKoT'Y}Ta,
/..I.~ tJLaAUOWp,V.
a7TOpOUj.LVOV
f-LdOWf-LV
Sf
UT"
aVT1]
'TO epryov,
Tt'~
aVT'TJ
~ AEUKOepOpO,
Tij,
XU.dV~ TO 7f'OAU~WTOV l)f-Lf-La

AEUKauta"
~ VU/-Lepa'Ywryb~ UTO"A1, Ti}~ ol"ovof-Lta"
CiBapTot:;
X"TWY, 'Tij~ vf-Lopepta,
70 l/oouvvBTOV
KlLAAO"
T1]' 'TEAEtWaW,
AUKOTaTOV
(J'uvBJ.1a,
/l'TrO'TrA1]PWUfW~
TO 7T'TJKTOV ryaAa, Tij, BaAaUa'TJ~
oufA~LV,
Kat
7ij,
lipOUA1]VOY
r/Ja\;,
'TrUP''TTJ~, 0 a7rO
E7rL"O"f-LL'~ouua,
~
~ fJ-a'YV'1ULa
T~~
AuSa~,
'TO TaALKOY
XtTWV,
'TO
uvBa'YaBEv,
UT}Lpa,
7rO\VTl-J-LO,
70
U'TrUPPOV
()EWpOUJLVO"
aVTij~
}LETa
'T~V
lUKptT~P
e)(,wv
qq
bE ryVWPL'OJLVO~, 0
U7r' aUTij, ivooEo,
'TrEptSP0}L~,
1} BEOOWP1]TO,
TOU
XaAK()U
EgWO"tV
'TOTE
eo Ta"
a8ovo')
Bav}LaS0p,EYOV,
E7rt TO
7rapaopa}Lw,
Kat
~E/3ala
TV
T1]V
Ef-LaV~
SEtEw TO
aVTfJ KEKpUfJ-!.J.VO),'
0 xpuuopavT/'uTo~
0 YtKTJepOPO~
TO 7rOAUTL}LTjTOV
UAr]Vn
VUJLcP[O~,
~ uvaAAO{WTO,
aV()L,
igLUXV(lJUtY
!la
EK'Tr7}rya~ovO"a,
XpUlT07T'od"a,
E<p' uaTEPOV
epryov
U7rfP
ou Bov,
aAA'
V7T'OOELKlluat
O"aepw, 'T~V iE~}'Y1]utv.
[pTcZ 'T~Y TOU xaAKou
,f:'
' UUTfPOV
r'
'\I\.EUKWUlV,
'
,,,
Q Q
ESLUXYCt)O"tY
Kat "\j-Ll\avO"tV, t,
'TOT
EO"TlH fJfJata
'T
AE'YEt,
ef:>tAoooepE
/--LETa
T1,V
epPllCTUOV ~fL'iv T'~, fp'Yaula,

Kae. 'TrW, EO"TLV EgLwua
xaAKOV
TOU AO'Y0V T~V u'KpjjEtay,
'T1]V TOV xaXKou
f~iwOIV,
7Tpo~L{3aO"()I.O"ay
E~LO"XJl6)lTtV
TOTE O"Tat
Tot)Tot~
jj~ata
El, AUKOT1]Ta
A{av
TOT TOU UTtA7iI'OU
TOU xaAKOU
~wa LV;
7roiav
'
UULV
O"oq,wTa'TO~,
EEtwO"LV KaL
f:' ()WUL'. ]
sav
'TaUT1]V;
L7r,
U7rOKpvepa.
fLb
T~Y TOU xaXKOU
EgiwO"tV,
TOY loy DAOV epepov'Ta ; 7TW,; ryw u}L'iv AEw
T~V ouz VEepA1], /3ao~ouual!

' APOOLT"1V.
p,f'TU "lap
TOUTO"Ttv
KaAwr;;
OlKOVOf-L'1JB,uav
XEtwatY
KaAw~
7T'EPLO"KtW,
TOUTCiTI,V
7raKOAOuBouualJ
Ta
1} ~
E7TaVLp,t 'TOU AO'Y0U.
f-LeAaVO"tv
uoepia')
TV
}LEV
O"UfLrrAOK~,
ry ()aup,auTry
epryaula,
7rpOKLJLI!OY
oa'irLAw,)
OAOV ZoO~,
0 EV ainn
q W 22. 0 t..UKO,
AaXOU(JTJ
gav()ov
O"EA~V1]V,
nay,
li7roppOta,
EUJlBWlTI8.
xdpt')
TO
TWY aWl-tlL'TWV,
()d'Aaf-Lov
Bwpou}LVO"
}L~ TaUT1]V
AEUKWO"V,
BE'OY,
O"Ta'YWV, ~
~ UvgaAt'TrTO~
EV
epAOryOepOpo~ epyryLT1]"
Eay(}o~
XPUO"~
KaL lva
aA"A'
'TO
/3pwfJ-a,
0 XPUUOKOUp,O~
u7rtvBr,p,
7rpt~o"AatOv,
~ U,ATj()V1, 'Tropupa,
B1]uaupo"
(J'X~VTJ ryVWO"'TtKW~
' Axaias
7rOAUWVUf-LOV T1]~ arya()OEpryta,

, ~ 'TO 'Tray
eppOuua,
1) TO (}aup,aUTOV
epryoy ti7r07rATJpOUua
}Lap'YapL'T'Y}',
XPUUO~6Jf-Ltov
21, TO ~aUAtKov
E'YKEKpUf-L}LVO,
Tij~
70
' A "Aj3aYLa"
TO ~V 7ray 20
TL OE EaTtY ~ TaUTTJ~ a7rOppOLa;

OU" a.'TrOKpt"/rW,
~Tj70UI-lEVOV KlAAOt:;.
eUTY OUV aVTPj~ ~ U7roppOta
J.lV(J'Ti]p'ov,
(J'Tijp,t,
TO
TO
0
f-LTlL
A7T'TOTfpaV
"lap
T~,
'T~V
1rtepPOJLV1]V }LAaviav
gliv()wO"
IS. DTav
f-LETaepE'Tal,.
4>6>TO,
'Yap
Kat
aEA7]V7]
TOU
A('(~UEW,
'Tryv 'T~,
OTav EL,
arrauryllSEI,
xaAKOU
ouitJEav,
aVTOU
23
"at.
E'rt
Kat.
Trw
l~ VO"TPOV ip'TJTat
AEUKWlTLV,
PU'Ttoo,
f-LEAavlay,
a7r07rTUCT'[/
Alav
f-LETaepEp1JTat,
uKTLva"
'TOTE 'TrOTE, l.;
AUKOTr}Ta
Ta~
iJO"TPOV AfV"WO"tV,
aTE AUKOY itJ?1' TO uVJlBJLa
aTE "lap
'TrA'TJutov aA~V'TJ'
,I..
,.
,
\
,"'\
' .
,
\ A..'"
,
Q Q
Iff:'
0
'(Ja V '!'/, TOTE TO 7TaVU"''TJvOJl aUT'],
f-L1JI!VEt TO 'P(J)~.
'TOT fJfJaLa
TJ say WO"t').
1,1
"
f
()
,"'\,
\
,.
, '\
\
f:
B"
,..
?rota aVTTJ; E7rE. "1 WPOUjLEJlTj ",EUK1]. Kat 'TrW, TO I\.VKOV say OY a7rOTAt') ;
19
so
21
22
23
After fTE)..{,,''1 M inserts 7l'u"u.

M.-;I TOJ! Tll 'Ira,'
For cLJ'8ayaHvs M. reads (iJ'~pwya(hv!i.
See note 60.
M. has T(),U xaAxoii (fVTOU T()U ~UA,,Ou.
129
which falls from the moon's waning 43, how it is found, how it is treated, and
how it has an unburnt nature.
0 wisdom of teaching of such a preparation,
displaying the work, 0 moon clad in white and vehemently shining abroad
whiteness, let us learn what is the lunar radiance that we may not miss what
is doubtful.
For the same is the whitening snow, the brilliant eye of whiteness,
the bridal procession-robe of the management
of the process, the stainless
chiton, the mind-constructed
beauty of fair form, the whitest composition of
the perfection, the coagulated milk of fulfilment, the Moon-froth 44 of the sea
of dawn 45; the magnesia of Lydia, the Italian stibnite, the pyrites 46 of Achcea,
that of Albania, the many-named matter of the good work, that which lulls
the All to sleep, that which bears the One which is the All, that which fulfils
the wondrous work. What is this emanation of the same (moon)?
I will
not conceal it, but will display visibly the sought-for beauty.
For the emanation
of it is the mystery hidden in it, the most worthy pearl, the flame-bearing
moonstone, the most gold-besprinkled chiton, the food of the liquor of gold 47,
the chrysocosmic 48 spark, the victorious warrior, the royal covering, the
veritable purple, the most worthy garland, the sulphur without fire, the ruler 40
of the bodies, the entire yellow species, the hidden treasure, that which has
the moon as couch, that which in the moon is gnostically
seen as
~ o~, "'"' ,,\H~ ~ t,,"U 50.
For it is white as seen, but yellow as apprehended,
the bridegroom to the allotted moon, the golden drop (falling) from it, the
glorious emanation from it, the unchangeable embrace, the indelible orbit,
the god-given work, the marvellous making of gold, and that I may not pass
over the same, I will return again to the present matter of the discourse.
After the cleaning of the copper and its attenuation
and blackening before
the latter whitening, then is the stable yellowing' 51. 0 work of wisdom above
nature wondered at, 0 unstinted grace amply gushing forth, the Wisest 52
is not envious, but clearly displays his explanation.
After the cleaning of the
copper and its at.tenuation and blackening, to the later whitening, then is
the solid yellowing.
Why say you, philosopher,
after the cleaning of the
copper'?
What same (do you mean)?
Speak, tell to us the secrets of the
work.
After the cleaning of the copper', and how is one to clean the copper
yet bearing all its ios ? 53 How?
I will tell you the accurate meaning of
the phrase-Aphrodite
walking through a cloud.
After the cleaning of the
copper',
that is a trituration
well managed, a consideration
well taught
beforehand;
After the attenuation of the copper', that is a finer condition
of trituration,
he also speaks of the blackness placed upon it and following
upon these for the purpose of the later whitening;
then is the solid yellowing.
For when it shall spurn the blacKness of the wrinkled crust 54, it is transformed
to whiteness;
then the moon of shining light shall send forth the rays; then
<one comes> to the later whitening, when you shall see the white compound.
For when the full of the moon appears, then the full moon discloses its light.
Then solid is the yellowing.
What is this?
Say. The whiteness perceived.
And how do you render the white yellow?
Ye wisest of men, over-pass the
I
130
9
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Translation and Commentary by
F. Sherwood Taylor
131
reasoning, this answer is a secret, a mystic speech and consideration.

I will
tell you the hidden mystery, whence it is proclaimed above you.
(After
the cleaning of the copper and its later attenuation
and the blackening for
the later whitening, then is the solid yellowing.'
When you see the whitening
taking place within it, recognize the concealed yellowing, then know the
whitening as being yellow; then also being white, it becomes yellow by the
hidden yellowness, by possessing the depths of its heart, by having the
corporeal possession of the whiteness of the silver and, unutterably,
the
pervading whiteness in it. 'Then is the solid yellowing.'
What is this?
That which has become white, it is the yellow. For the same white appears
in the colour, but the yellow nature overrules it. 'Nothing is left remaining,
nothing is left behind except the vapour and the raising of the water' 55.
Consider the most ancient one 56. Do you not. see what the wise man has
declared?
Thus he speaks in riddles as completely as possible.
Thus he
declares, as a teacher demonstrates everything, saying ( nothing is left remaining,
nothing is lacking, except the vapour and the raising of the water'.
Having
shown in this the preparation of the whole, rendering all in few words, that
ye may not overwhelm the moving things with much matter, that ye may not
think about' saffron of Cilicia 57 and the plant of anagallis 58, and the Pontic
rhubarb 59 for themselves, and of other juices, gall 60 of quadrupeds and certain
beasts, of stones and of destructive minerals, things that are dissimilar to the
perfection-making,
single and one nature, that men wandering shall not be
led away from the truth, in order that in a natural existence they shall not
seek for a non-existent tendency.
What else?
The most eminent man and
counsellor of all virtue turns them around and draws them to the view of truth,
that you may not, as I said (take note of) material furnaces and apparatus
of glasses, alembics, various flasks, kerotakides and sublimates.
And those
who are occupied with such things in vain, the burden of weariness is declared
by them 61. But see how the All is fulfilled in the phrase.
(Nothing is left
remaining, nothing is lacking save the vapour and the raising of the water.'
What kind of vapour?
Say. \\That is the vapour and what is the work brought
to perfection by it? Show us most clearly the way in which we may recognize
the power of the word. And on this matter the philosopher says: (the vapour
is the work of the composition of the whole' 62, that which shines brightly
through the divine water 63, that which makes the trituration naturally, that
which appears in the course of the method, and is apprehended intellectually 64.
The vapour is the unfolding of the work, the level manifestation, the thread
bought with silver, the air-displaying voyage, the Celtic nard 65, the Atlantic
sea, the Britannic metal 66, the ocean garlanding the world, the unmeasured
abyss, the sphere-shaped universe, the heavenly body, that which encompasses
and embraces the all, the despised species, the longed-for contemplation,
the
sought-for spectacle, the one whole and whole one, the holy whitening of
the whole worthy work, the whole preparation, the one work of wisdom, the
conclusion of the fulfilment, that which is triturated and well managed, the
132
Alchemical Works oj Stephanos of Alexandria:
"\.,
'\.
(J ,
, ~'
,
,I. ,
\,.
'lT1\'TJP(j)EV. OVoEV 'YlIp V7TO",E",Et7T'Tat, 'IT"'1'JV T"}" VE'f'EA1]~ Ita" TOV
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ovula~, Err; EaVT~V a va 'Tf. 'A AE'Tat, 7rEpt aVT~V iVQ,7t'aVE'Tat 27 'T~JI p.lav au'Y~v 'Tar;
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perfectly fulfilled.
For nothing is left remaining except the vapour and the
raising of the water.' Having been wisely led on the path with respect to the
way of the vapour, I will pursue my speech upon the raising of the water.
What then is this which has been brought in? What is this raising of the
water? Tell us~ 0 guide: fulfil the gifts of thy grace. Enlighten - our
dim-signted eyes, make plain the articulate substance of your doctrine, what
is this raising of the water? And he is not silent on this matter: he says,
the unmixed beauty does not receive into itself matter 67. The immaterial
being, it is a single composition, the good thing of a myriad names. For
being of a single essence, it is reduced into itself. Around it, it extinguishes
the single ray 68. He does not wholly put in the moistening juices. For he
did not perceive the loss, the life of the liquids. For he rejects the flowings
of the water. For how is one to see the motion of that which does not shake
off these things"? Nothing is able to be filled full of it, unless first the ambient
waters are drained dry from it. It is therefore needful that it should be
swimming on the water, if _it be not itself watery; that it may not be taught,
thCl:tit may not be able, to vanish> from us, that it may remain moist in
a moist being. But we remove from'it the embrace of the waters that we
may -see the great comeliness of its beauty. How shall we push it back from
the participation with the waters? 'How shall we separate it, that there'may
easily be a raising of the water? There is need of panoply and courage.
Who is man en?ugh for this? Who is able to dry up the overflowing stream
of waters? Who is to be found for the contest 69? Who is ready for service?
There is found a purgation of the matter, so that we may clearly see the beauty
of the cloud. _The same is the practical gentle coction by means of sulphur.
For just as the washing with water is in the mind 61,so also is the purification
of the All by sulphur 70. For washing with the divine (sulphurous) waters
now and managing the process fairly, we purify it again by fire and sulphur,
that the body of the moon (or silver) may be revealed, that they may see the
cloud the gift of the sun. 71. 0 unspoken mysteries of a wise God, 0 rich gifts
to those who have- loved the Lord, 0 depth of wealth and -wisdom and gnosis
of the mysteries. If the present things are such marvels and extraordinary,'
from what source are everlasting things which no mind is able to explain?
If the material work is displayed thus to -us by some unspeakable discourse,
from what source are _thy undefiled good and unfading beauties, which no one
is capable of perceiving? I hymn and adore and glorify thee,triad superior.to being, more than good and more than god. Who can speak"forth to hymn
thy marvels, that they may be glorified? All thy works, 0 Lord, thou hast
made in wisdom.
t
133
<
134
BIBLIOGRAPHY
M. Berthelot, Origines de I'A1chimie, Paris, 1885, xiii, 100, et passim.
H. Kopp, Beitrage zur Geschichte del' Chimie, pp. 437 fl.
Kind, Pauly- Wissowa.
Rea1-Encyclopiidie, 3. A. ii, p. 2404.
( Bussemaker, Revue de Philo1ogie, i, 1845, 415.

Dietz, Scholia in Hippocratem et Galenum, i, 1, Preface, xix.
K. Krumbacher, Geschichte del' Byzantinischen Litteratur, 2e Aufiage, p. 621.
Handbuch der Klass. Alt.- Wiss. 9, L]
Ii
8
t
Usener, Ina. Lect. Bonn, 1879.
De Stephano Alexandrino,
[Muller,
Bonn, 1880.
v. Lippmann, Entstehung und Ausbreitung der Alchimie, ii, 204.

v. Lippmann, op. cit., i, 103 fl.
10 M. Berthelot, Collection des Anciens

referred to hereafter as Collection.
11 Edition of 1871, p. 354.
Alchimistes
Grecs, iii, 378 ft.
This work is
12 The nature of the supposed hiatus in the MSS. of the ninth lecture of Stephanos
is of importance for establishing the filiation of the MSS., and has been the subject of
controversy. Berthelot, Collection, i, p. 179 fl.; Reitzenstein, ZUY Geschichte del' Alchemie
und des Mystizismus, in the Nachrichten der kgl. Gesellschaft del' Wissenschaften zu Gottingen,
Phil.-hist. Klasse, 1919, pp. 1-37; O. Lagercrantz, Catalogue de Manuscrits Alchimiques
Grecs, ii, 338 fl.
13 The text of MS. Marcianus Grcecus 299 (v. p. 118) differs in a few minor respects
from that of Ideler.
16
i"VA-DV.
15
1l'plrop..',_
Not in the lexicons consulted.

The word has almost invariably the sense of ' circumcision '.
H. Kopp, op. cit., p. 439, note 92, gives the title as: C. G. Gruner dissertationem
inauguralem viri cI. C. G. Gesner .... habendam indicit. Jena, 1777.
18
17
M. Berthelot, Origines de l'Alchimie, p. 105.
I am glad to be able to express my thanks to Professor J. R. Partington for his

courtesy in allowing me to consult his copy.
11 The following works contain Pizzimenti's translation without the work of Stephanos :
(1) Antonii Mizaldi Monluciani Galli, Medici, Memorabilivm, sive Arcanorvm omnis
generis, per Aphorismos Digestorum, Centurice IX. Et Democritus Abderita, De rebus
Naturalibus & Mysticis. Cum Synesii, et Pelagii Commentariis. Interprete "de Grceca
lingua, Dominico Pizimentio Vibonensi, Halo. . .. Colonice,Apud J oannem Birckmannum
Anno D.M.LXXII.
(2) Joh. loach. Becheri D. . .. Opuscula Chymica Rariora Addita nova Prcefatione
ac Indice locupletissimo multisque Figuris ceneisillustrata, a Friderico Roth-Scholtzio. siles.
This work contains near the end :Democritus Abderyta Grcecus De Rebus Sacris Naturalibus et Mysticis. Cum Notis
Synesii et Pelagii. Norimbergce Apud Hceredes loh. Dan. Tauberi, M.DCC.XVII.
(3) Fabricius Bibliothecce GrcecceVolumen Octavum, Hamburg, MDCCXVII, contains
Synesius de Arte Magna in Greek with the Latin translation of Pizimenti.
20 See note 61.
18
II
J.
22
Berthelot, Origines de l' A lchimie, p. 208.
Ruska, Arabische Alchemisten (Heidelberg, 1924), i, 32 fl.

!J3
The
135
(l,bo'lS, translated
vutS
herein as nature, is the chief scientific conception of Greek Alchemy.

of a body is in the philosophic sense that combination of the four elements which
characterises it and gives rise to its properties.

The notion of the natures of the metals and their interplay.is
found in the earliest
alchemical works.
Hermes is said to have written a book on The Natu.res, andin the work
attributed
to Isis we find allusion to this conception.
In the Physica et Mysti~aof
Demokritos these ideas are developed and we find the phrase, so much quoted by later
authors, 'II cpI.l(TlS Til cpVuI. TipJrTUt,
Kat ~ fj>UUtS n}v cpi)(TLI' J'LKii-, k"UL Ijcp{J(lLS
TIIV cpilfTU'
":PUT"i-' The Nature rejoices in the nature, the nature conquers the nature and the
nature dominates the nature'.
The phrase is probably later than the practical part of
the work of Demokritos (Sherwood Taylor, Ambix, i, 1937, 38, 39) but is of considerable
antiquity.
Synesios attributes
it to Ostanes, the reputed master of Demokritos.
The
introduction to the work of Isis also contains the phrase.
Demokritos is also quoted as
saying that
The nature taking on the proper opposite quality becomes solid and fixed,
dominating and dominated';
he also speaks of the nature of a substance being' turned
outward'
or turned inward'.
In the alchemical works the word seems to denote very
nearly what we would today call the properties of a substance.
In the union of two metals,
when alloyed, there might be a strife between the sets of properties of the two in which
I
one was conquered.

Thus when silver and copper were alloyed, the white '.nature' of the
silver. overcame the red' nature'
of the copper.
The natures might also blend as in the
making of a golden-brown alloy from copper and tin: here the nature of copper might
be thought to blend with or rejoice in ' that of the alloying substance (cf. J. R~ Partington,
The Discovery of Bronze " Scientia, Oct. 1936, 198). The word CPUUtS was widely applied
in theology at the time of Stephanos, when controversy as to .the relation of the human
and divine natures of Christ was a burning. question in Byzantium.
This application of
the word was probably present to the mind of Stephanos in writing these passages.;
24 T(i 7rUV:
'The
All'.
This phrase occurs continually in Greek Alchemy and
philosophy and appears to apply to the totality of things.
The assertion, g" TU frail, found
in the Chrysopreia: of Kleopatra and implying a single Unity underlying all nature, is a
central doctrine of Alchemy.
26 "u f(U{tJP.UTOII uwpu ....
: '0 disembodied body'.
The metals were said in Greek
Alchemy to possess a body and soul, though it is hard to say how far this was believed
to be allegorical, and how far a matter of fact.
The metal itself. was the living body and
soul. Its apparent destruction by chemical reagents was the separation of the soul-:-themetallic properties-from
the body, which was said to die. The metals were' disembodied'
in a. chemical reaction and their destruction, with its accompanying blackening and dis~
integration,
was considered to be the death of the metal.
The dead metal. (in reality
some compound) could be revivified (reduced once more to metal), whence the oft-repeated
aphorism'
Unless you disembody the bodies and embody the disembodied, that which. is
expected will not take place'.
The psychological interpretation
of this is obvious and
was no doubt present to the mind of Stephanos.
(Note 61).
24 rel'OS, da()s:
'genus, species'.
These terms and their application in Greek Alchemy
have been discussed at length by M. Stephanides (' La Naissance de la Chimie " Scientia,
Mar. 1922, xxxi, 189). The genera appear to have been metals which had a proper nature
(rplJ(1(S), the species were substances such as stones, salts, etc.: . they were not bodies
(uwpara)
and had no proper nature.
The system is worked out in some detail by
, Philosophus Anonymus'
(VIII cent.), but his explanation
of the terminology seems
not altogether to tally with the usage of earliest alchemists.
27 SetoJl
UJrvPfwJI
This term (usually ('7rVP(JJ') is used by DiosKurides and Pliny, and
means' native sulphur'.
It is much used in the alchemical texts and chemical'papyri
and its meaning is usually as above, though its mention by Zosimos as a whitening agent
may indicate orpiment.
I
136
18
'lkeaa'l'ouO'a.
Not in the lexicons consulted.

Not in lexicons consulted.
U 'E(.;prtO'f'uo
ld. XpvtJ'oppexpOJl:
Piz. translates as appendix.
M., XpuO'upcxpOJl.
The word appears to have the meaning goldenroofed. PiZ. translates the passage, 0 auri ftuens ccelestis /ons. The word occurs again
(p. 124), which seems to render improbable the conclusion that it is a copyist's error for
XPIJO'o)..otpaJl or )(pIJO'0cpopo,"
11 Piz., auream gerens ceBsa,iem.
10
II The dispute as to whether it was by means of several species (;07/)

or by one alone
that the mystery was accomplished is obscurely argued in several alchemical texts, notably
On the Assembly of the Philosophers' (Berthelot, Collection, ii, 35, 18) and 'That the Species
is Compound ~nd not Single and what is its Management' (ibid., 272-275).
The former,
a fragment, attributes to The Philosopher-Demokritos-the
view that a single species
is employed: the latter indicates that several ingredients are required. In this passage,
as in the dialogues of Kleopatra, the' single natural <thing)' would seem rather to be some
supra-material universal entity.
.
33
A7I"olJu"UTWI1'I'
reddiderit.
Piz., ...
ubi mortale corpus imm01'tale
U MaY"l/utao
No concept in Alchemy is more complex than that of Magnesia. The
word is used more than a hundred times in Greek alchemical texts, and its nature remains
wholly obscure. Pliny (H. N., xxxvi, 25) distinguishes five kinds of magnes (quoting
Sotacus). They are of two kinds, , male' and ' female'.
Those of Magnesia in Macedonia
are red and black, the Breotian stones are of a reddish tint. That of the Troad is black
and' sine viribus ' (destitute of attractiv~ power). That of Magnesia in Asia is white, does
not attract iron and resembles pumice. The best kinds were somewhat bluish. The
Ethiopian was the best of all. These substance~, wi~h the exception of the products of the
Troad and Magnesia in Asia, all appear to be magnetic oxide of iron (v. K. C. Bailey,
The Elder Pliny's Chapters on Chemical' Subjects (London, 1932), pp. 248-250).
The alchemical Magnesia seems to have no resemblance to Pliny's magnes. The
substance referred to could be reduced to a metal which resembled molybdochalkos '
(probably a lead- or antimony-copper alloy). Magnesia was to some extent volatilized
by heat, for we hear of ' mercury from magnesia'.
The' body of magnesia " the metal
(note 25) obtained by its reduction, was said to be equivalent to the tetrasomia ' or alloy
of the four base metals.
All the passages referring to magnesia are exceedingly arcane and obscure; we need
not suppose that all the commentators had any clear notion of its nature. Stephanos
here seems to identify it with the universal nature underlying the whole universe.
35
XpvC10"upaAAOi
(Xf)1JO'OIWP((AAw,')'
The meaning of this word is doubtful. A recipe
of Demokritos (Berthelot, Collection, ii, 44, 4) prepares' chrysocorallos reduced to metal '.
A red gold may be intended, for its composition includes copper. Chrysocorallos itself
is prepared in a very complex recipe (Berthelot, Collection, ii, 56, 16). It does not appear
to be a metal, but a pigment or coral-like ornamental material. The sense appears to
indicate a material superior to gold.
36 4-iYj'tTt}i.
The word does not occur elsewhere in the Greek alchemical texts.
In classical literature (Pliny, Suetonius) a hard stone, possibly onyx marble, seems to be
intended (K. C. Bailey, Opecit., p. 268). No doubt Stephanos uses the word as equivalent
to ' moonstone'.
17 The odd number, one, the natural monad, was the source of all in the Pythagorean
philosophy of Stephanos. See beginning of Lecture II, p. 127, and elsewhere.
18
Piz., tunc seditionis ce,tamina sedas.

39
The reading
p-yu'X.ia (fuyu'Ada)
Throughout
the
point that everything,
are derived from the
instrument;
all light
monad, and P-fJ'EtJ',
to
40,
41
by M.
is supported
magnalia.
somewhat obscure passage which follows Stephanos is making the

however complex, is derived from a single source.
All numbers
monad 1; all figures from the centre;
all music from the single
from a single light, presumably the sun.
The play on p-OJQ.s, the
remain, is emphasized by italics.
as printed by Ideler appears

The passage appears to be corrupt.
Ota 1iafTWV
4\! A71X((VQI'TS.
by Piz. who translates
137
Not in lexicons consulted,
to give better
sense than OtarrUfT(IIJ
and here taken
as given
as verb from \LXV(Js.
Zosimos quotes this phrase as emanating

from Hermes (Berthelot,
Collection,
125,10) : For what does Hermes intend when he again prescribes that which falls from the
waning of the moon, where it is found and where it is treated and how it has an unburnt
nature? '
The passage continues with a discusson of the analogy of magnesia to the moon and
a comparison of its volatilization or liquefaction to the waning of the moon.
43
44
corpus.
AtpPO(JEAi"'Ol'.
It appears
Aphroselenon
is mentioned
to bear three senses.
First
some twenty times in the alchemical

is that of a soft white mineral such as
selenite or mica.
In this sense the word is used by Dioskurides (v. 158). Secondly it is
used for a substance capable of whitening metals, perhaps arsenic trioxide obtained by
sublimation
(Berthelot, Collection, ii, 166, 7; 307, 14). Finally Zosimos regards it as
being a compound of Aphrodite (Venus, copper) and Selene (the Moon, silver or mercury).
In this passage Stephanos is probably using the term on account of its connection with the
moon and whiteness.
45 It is uncertain
whether itius is to be taken with the preceding words, as is indicated
by Ideler's punctuation,
or with those which follow it according to the punctuation
of
M.
411 flvplT7}S.
Pyrites is frequently mentioned in alchemical
recipes, though it is hard
to reconcile properties of the modern minerals known by that name with these.
Zosimos,
quoting Agathodaimon,
states that pyrites is a general term for white and blood-coloured
stones'.
The Achcean and Albanian varieties are not mentioned by earlier alchemical
authors.
47 XpVT04WPWI',
'Liquor of Gold " is mentioned about a dozen times in the alchemical
texts.
In the work of Demokritos (Berthelot, Collection, ii, p. 45, 11. 10, 17) it may represent (i) a yellow varnish, (ii) a liquid containing sulphides and capable of giving a golden
tint to .silver or other alloys (Sherwood Taylor, 'A Survey of Greek Alchemy',
Journal
of Hellenic Studies, I (1930), 130).

50 The formula contains two letters or symbols which do not appear to be a part of the
ordinary Greek alphabet.
These symbols are not included in the list given in M. and
reprinted by Berthelot (Collection, i, 104 fl.) or by Zuretti (Alchemistica Signa, Catalogue
de Manuscrits Alchimiques Grecs, viii, 1932). These are reproduced by Ideler by means
of the Coptic letter q, but the identification is doubtful.
Pizimenti omits the formula and translates'
qui in luna videndi sensu percipitur '.
48
XpVU(J1WUPOs.
'EtUfCPLTi/p.
This is attributed
to Agathodaimon
in the text IIept TOU OTt TavTu
7T'pt puis ;3((~"c;
AAa" 7}Xf. v . It does not seem to occur in the texts of or quotations from Demokritos.
In the above text EZra AEVI(WULV is in place of ~' VfTTEPOV AflJliWfTuJ given by Stephanos.
The possible chemical significance of this procedure. is discussed by the writer elsewhere
(Sherwood Taylor, Opt cit., 133, 135)!
51
)f,
TfXJlTJ
138
52
I. e.,; Demokritos.
53
'Io~': los. The conception of iosis important in Greek Alchemy. In non-chemical
works it l?ears the sense oft'ust. or venom. In the chemical papyri the meaning seems to be
simply' vet'digt'is' or other incrustation on a. corroded' metal. This is also its most usual
sense in alchemical texts. The removal of ios or cleaning of metal' was termed l[WO'LS.
Maria and Zosimos used the termios almost in the sense of chemical'compound~
The notion
of the potency of the metal being present in the ios in the same way as that of the snake
is in its venom seems to occur and is affirmed by the use of the word in the symbols of
the Chrysopreia ()f Kleopatra.
(Berthelot, Collection, i, 132, 133; Sherwood Taylor,
Ambix, i, 43; 'J. R. Partington, , The DiScovery of Bronze " Scientia, Oct. 1936, 198.)
li"PUTtC(Js!
'PUT(f~
uwinkle, may conceivably be an error for PIU;'S, liquid.
Piz.
translates as SOf'dis. The papyrus Ebers speaks of the wt'inkled Ct'ust (of slag or oxide)
wllich forms on melted copper (J. R. Partington, Origins and Development of Applied
CJie'm,'istry, p. 191).
.
_:65 D~mokritos, Physica .et~ystica,
29 (Berthelot, Collection, ii, p. 53,.1. 12). The
quotation is not exact. ,DemoIaltos has inroAel7f'Tal;
Stephanos, lnroAfAl?rTal.
58 I.e., Demokritos.
, i7 KrAuclas:TQv CPO"OI"
The word "pe' o.ft, saffron, was used in the alchemical texts
in"such .away as to make it probable that in many instances saffron was employed as
yellow dye liquor which was uSed to stain a metal, afterwards to be lacquered. The
practice survived to the seventeenth century;
cf. John Donne, Elegie VI I I, The
Co~pariSOI1,
,~d
like vile lying stones in. saffroned tinne.'
Saffron of Cilicia is mentioned by Pliny (H. N., xxi, 17, 6) as the best variety.
In some, passages "pcJ.:CJs ~ay repr~nt
a mineral (cf.crocus
mat'tis=ferric
Demokritos.in()ne pas~age says ( Saffron has.the same action as the vapour'.,
oxide).
18 A,'ayaXXicDS
{3oTa"fI'
The word is usually translated (pimpernel' (Dioskurides, ii,
209). It is mentioned, apparently asa yellow dye-plant, by Demokritos in passages from
his lost works quoted by Synesios (Berthelot, Collection, ii, 66, 9) and Zosimos (ibid., 160, 7).
Its character as a dye-plant is confirmed in its mention with many such plants in a list
in the work of Moses (ibid., 306,24). Synesios quotes Demokritos as speaking of ( the flower
of the anagallis which has a blue flower'. Synesios had little understanding of the early
technical. processes of Demokritos, and ~xplains the latter~s use of the word as signifying
that the water should be driven off (or distilled) (TO avaYUYL"
TO ~awp).
In the Papyrus
Holmiensis ( The juice of theanagallis which has a blue flower' is used for tinting pearls.
It 'Po, rhubarb, is mentioned by Demokritos as a material for the preparation of a
dye-liquor, and in fact the root has a deep yellow colour owing to the chrysarobin contained
in it. The use of the material wholly puzzledSynesios, who supposed that Demokritos
by the use of the phrase TO ?rOJ'TW" pit intended to draw a fanciful analogy between the
river Rhafiowing into the Black Sea (II,i,'na) and the liquefaction of a solid.
80 XOA71f TTp(l7rO~WV
,;at ICJ'WOaXwv TlJ'WV.
The gall of various creatures is frequently
prescribed as a. yellow colouring matter in the chemical PapyJ;i (P. Leyd., 39, 63, 74, 75.
P. Holm,
C 2;f" 20;( 32'; H 11, 16, 20, 38; 1] 31; E 21; Lf( 41,,0 17) and is
employed in the same fashion by Demokritos (Berthelot, Collection, ii, 45, 8), who
in this passage mentions only calves' -bile. The work of Iamblichus, which the author
~ elsewhere conjectured to be a part of a hyPOthetical Demokritan treatise, mentions
the bile of the ichneumon,' fox, black-footed cock and camel. If in the time of Stephanos
this work was' attributed to Demokritos, the phrase ' of quadrupeds and certain beasts'
would be explained; Olympiodoros (ibid., 78, 18) says that Demokritos wrote on the gall
of fishes,
Translation
61
To the author's
139
and Commentary by F. Sherwood Taylor
knowledge this is the earliest passage wherein it is implied that
Alchemy is not a quest to be carried on in the laboratory. In this lecture Stephanos

indicates clearly that he views Alchemy as a mental process (pp.123, 131,133). ltdoes not
of course appear from the passage whether this is Stephanos's own view of Alchemy or
whether he is putting forward an earlier tradition. The latter would appear to be the
~ore likely as Stephanos shows little evidence of original thought.
This phrase does not seem to be contained in the existing work of Demokritos.
8dov VOUTOS.
8e(oJ' vowp may be translated as the' divine or sulphurous water', for
86(H' has both meanings. This substance was the chief reagent of Greek alchemical
practice. It is mentioned also in the Leyden Papyrus, 89, where it appears to be a solution
of calcium polysulphide. This was probably the earliest meaning, but later the name was
applied to all liqui,ds useful in the Art, much as the modern chemist has extended the
meaning of the term salt from the significance of common salt' to cover all similar
combinations of metals and acids. It apppears to have had the power of corroding and
blackening metals and of colouring them superficially: these properties are appropriate
to a polysulphide solution. On the other hand the term 8eLov iiowp was often applied
to a distillate of some kind. The whole question is complex and beyond the scope of a
commentary .
Gfo See note 61.
62
63
i1l5 KE'ATU:~ vopoos,

Celtic nard, is mentioned by Pliny and Dioskurides, and may be
Valeriana celtica.
66
BpE'T(CJ'vlId,
,...TClAAoS.
Presumably tin (Partington, Origins and Development 'of
Applied Chemistry, pp. 80,449).
67 This phrase
is not found in the existing works of Demokritos. The phrase has
a Platonic ring.
68 IV!. shows a stop after
iry~J'.
Piz., Ipso uno nitore conquiescit. Humores autem
humidam materiam reddentes non adhibet. The notion may derive from the neo-Platonic
notion of the ray of light descending from the divine and ending in matter.
69 The whole passage is obscure.
Viewed from the practical standpoint the' raising of
the waters' appears to be the evaporation of the corrosive liquid used to disintegrate the
metal, so leaving a dry metallic compound. But this sense is probably not intended
by Stephanos, for the whole passage is couched in terms more appropriate to the mystical
Alchemy of the latest period than to the technical Alchemy of Demokritos.
70 A ' burning of copper with sulphur'

is several times described, e. g. by Maria (Berthelot,
Collection, ii, 182, 6), but it does not seem to be alluded to as a purification.
71 'HAHJ8oJ'o,"
is given in M.; ~AHjowpO"
by Ideler. The former word is not in the
dictionaries, nor can I assign any meaning to the -lJOJ'()V suffix: ;/AtoHpovov,
seat of the
sun " is a possible emendation.
f
40
Alchemical
"\""0
a7rOTEI\.E
"a",~\
va
Warks of Siephanos of Alexandria:
"" f)'
,
,
f'
',1..
T'YJ~ Eta~ EpryalTa~ TJ TE'f'pa
TWV AEVK/,Jl6JJI~VA6JJI.
"at
"a
'f'
~,
'f'
~,
TJ Ka0fJ-E/,a Kat TJ lT7fOvo,
Ta 8EtcdO'T}oiJ-rCl> TEcPP6J8EJlTa BE;'OJI?TaA"V epryov Kat
iJoCIJP (}"el.01l H-(},,,'TOV OUI Tij~ aUTWV TEcf>pa~ 7rOtOVU"V El~ 7raAI,'Y'YEJ'Euav.
OUJI aJlTt
,"\
p.al\.tUTa
.q <pe"A'7
7TOAAWJI
KaTaJlO7}lTaVTa
cDpEI.V6,
0'1' ~
TE</>pa '"
fl
7rOAAcZ
wotouO'a
UTlJl
eprya
'" ' Eav

" JJ-'1JO"f,ryov
" '\ '
f"
f'
rf
."
\
7'a, S a-y""a
TJ'T"TaVO,
Ka", 'I'Jau
EUTO~ "all 'f" '1JryV'f'
Of; "at
l{aAOVIJ;EJ''T}, "al.
a</>pouEAl1VOJl Kat alTa TOlavTa EL01] KaI.OJJ-~'aKa~
TO
a7rOTEeppOVJJVa 7T'Otovut CT7TOOOVAf:V"~V, epya fJ'ErycLAa f7Ta'Y'/EAAOVTat "al. e;s

laTpElaf; leaf, Elf; 'XpwtaEIS 7raua~ Tt1S {3a""c1S JJ-EXP" Kat VfA6JV Kat p,app,tipCl>v'
/Cal ,va JJ-~ 8e,,~aJl8fJ~ a?TO Ci7rEtp;'a~, leat ryap TOU 'Epp.ou AEryovTof;, faV i6?7~ TO'TI"a.VTa CT7TOOOV
'Y"vop.EJla, JlOEI, OT" "aAW~
.q ryap
EU'ICEvauTat'
U7IOOO~
OVJlciIJ;EOO~
ECT''''V TrA'lP1J~ Kat vEpryelafj.

IJU7rP ryap Tel EVAa 7a 7rOIOVV'Ta UTaK'T~JI
t1
,
"
"
,
,l..'
\
,
aICaVlTTa ryf,Jlf'Tal., 'TOVTeCTTf," a?TO"E"avp.eva,
Kat lt7iOTE'1'pOVlJ;evaJ leaL uVp,p.tryEvTa
TiJ 'XPVlTotCIJp.'P P/T}KET "aop.Eva, {iA~a fVEpryovvTa El~

p,expl, leal, Epry(JJV"al. p,app,aP(JJv "al. VEA(JJVKat "A18CdVKat
"at
aTrVTEeppro8EJf7a 7 7J"OAAQ. eprya "a
7rQ,VTrov Ol-'OU TedV XVTedV urop.{l,'T6JV, "at.
"
8EI,a
,.
"
fA.
'1T'auafj T(l~ {3aepas,

Kat OPP.UTClJII
tVAcr>J'
".t..
.,
'
.,
"
TrOf,OVU'V.
Kat 'Xprop.aTa
vta't'0pa
oaa a'1T'O X.,;) ICPOICOV "a oua a7TO
AI,8apryvpov
Kat. 7rap,p.ov 9 'Tt!eppovp,eva IClll, i~a~aryovTa
eECIJ T~" epvutV 7rQ,AI,V
,
'"
'
"
,,~,
~,
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41
method level and retherial. 0 seed sown in the earth of silver, it also perfects
gold, and by the divine work <so do> the ash 86 and cadmia and ash of white
poplar wood 87. And the sulphurous things,. being thus reduced to ash, make
the work sulphurous again, and by their ash make the divine water untouched 88
for rebirth. The understanding person in opposition to the multitude
may find that the ash-which does many works especially concerned with
colouring if, to no small extent, chalk and lime and gypsum and what is called
tartar, and aphroselenon and the other burnt and incinerated species make a
white ash-promises wonderful things both for healing and for all the colorations
by dyeing, both of glasses and marbles. And that you may not be made
cowards by ignorance, hear what Hermes 89 says, 'If you see the All becoming
ash, know that it has been well prepared. For the ash is full of power and
virtue.' For just as woods which are made into lye become incombustible,
that is to say burnt away and reduced to ashes, these being mixed with the
liquor of gold 90 are no further burnt, but are operative for all sorts of tinctures,
of marbles and glasses and stones and woods and skins and likewise of all
fusible bodies. And being burnt to ashes they make many and divine works
and various colours (as from lead 91, and as from litharge and sand reduced
to ashes), and leading the nature back outside to the visible. On the one
hand they are active bodies, on the other hand a power, according to another
discourse, displaying activity. And such things as he is able to display to you
from matters incinerated and reduced to ashes pertain to the man skilled in
medicine. For such things as come 92 to rebirth, relate to an easily apprehended art, especially they who cook together the ash of common plants with
the like,.and melt together the ashes of bodies and glasseswith the like. So that
there is no need to be afraid of burning and reducing to ashes all these bodies.
For they come 93 again to a certain power and virtue and re-birth, having
a nature imitative of the whole universe and of the elements themselves,
whence also they have re-birth, a communion with a certain spirit, as of things
coming into existence by a material spirit. So copper, like a man, has both
soul and spirit. For these melted and metallic bodies when they are reduced
to ashes, being joined to the fire, are again made spirits, the fire giving freely
to them its spirit. For as they manifestly take it from the air that makes
all things, just as it also makes men and all things, thence is given them a vital
spirit and a soul. So also the fusible bodies, being reduced to ashes with the
metallic bodies, by a c~rtain method recover their soul, as if becoming akin
to the fire. And likewiseall the elements have creations, destructions, changes
and restorations from one to another. So also copper, being burnt and restored
with oil of roses 94 and being expelled, after it has undergone this many times,
becomes without stain, better than gold. But it is necessary to allow of this
being threefold, for the un-tinged, the being-tinged and the tinged. For by
the tincture it is restored, whether divinely or by way of healing. And on the
question of that which is being tinged, understand this to be the restoration,
42
Alchemical Works of Stephanos of Alexandria
D
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Translation
and Commentary by.F. Sherwood Taylor
43
as it is that which comes from the cinder and ash for the tinctural virtue which
is in potency and through its actuality 95. For there are certain of the things
that suffer restoration. For he says this, that the rainwater 96 (?) of the true art
is burned and is fugitive in fire, but suffers from the fire and, crossing over,
it is not melted. And <in> the roasting of the projections according to the
Egyptian, which he uses, the drug is not melted in the tincture. So has said
the critical teacher and philosopher and guide; just as a sling passing by
someone may wound him 97 (that which is thrown is gone as a result of the
strength of the thrower), so then is gone the wound of the man standing in the
\vay. But he who has it, has it whoever he is, if indeed it truly is gone. So also
the ash itself runs and tinges indelibly and makes indelible the cause of the
tincture, or the drug is dissolved into its kindred fire and air, as being fugitive
and burnt up in the bellies of its parents.
Then we have for you other great discourses 98 (?); I will write many things
and more. This copper, suffering all things and being further roasted, becomes
the etesian 99 stone in colour, etesian as something binding 100. After being
roasted it is quenched in the divine moisture, which they call the divine water,
the dissolved oil, and it becomes the thickness of wine, and there remaining
for forty-one days 101 in the gentle heat of a vapour-tight vessel, the matter
being destroyed completes at length the apparent mystery, holy and soughtfor, of the water of sulphur. And it is the stone which does these things. For
just as we <make>
the four powers, namely, the appetitive 102, retentive,
strengthening and alterative, then we make the virgin water of sulphur. The
blood tinging all, as by an instrument, through the part of the liver lying beneath
the stomach, both warming the body which has it and burning also the whole
of the two sulphurs. For the yellow milk which is in the liver is changed into
blood more than by the living plants. And again this pure work being despumated in the kidneys makes the seed and the re-birth. So also the art,
according to the art of the white and the yellow, makes the synthesis from
a little horse-dung, that is the despumation of the art, and the seed of re-birth,
that after a little time you may construct 103 the thing sought for in form and
colour and size. And thus is the work. For there <it is> by means of the
. elements, if also the thing sought by them is born of the female and the male
likewise, and that which is generated is perfected.
For observe closely the fire in the art and the birth of the spirit which does
not remain fixed. Then also mistakes become previous irritations 104 the
female coldness, the slow to move, the miscarriage. Wherefore also the womb.
lustful and virgin and the place of the man 105, all desirous whensoever it may
be made quick 106, it is this which is the aphrodisiac symbol of joy and love,
which is laughter 107. So also the melters of gold, understanding what they say,
say this ( they laughed ' 108, and then they employ projections according to the
method of the Egyptian, which matters, being corrupted, the etesian stone
itself operates when well managed, as also do we. And do not wonder if
t
44
Elc;;'v
Er~
~v
Ateo~
,
1-'.'
a1rP'Ya~oJ.'EvoV,\
rylvETat
\','
/Cat
TO,
/Ca",a,
"o,t
,,/
tva
IJ oUX opa~
AE'YETal,.
\,
/Cat
TO,
y.' ~
-.,rpo,a leat 'TOV~
TOU~ Thv
B TJAOVf;
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to
p,ovuav
"aL
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Ta~
f3a</>a~, OTt E/C 7t'oXA;;'V Elo;;'v lva X'(Jov 7TOtOvUt. paXI.UTa oi cut
"povov
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AlBo/' Ot TOtOVTOt 0; Xp~utp,ot,
E/C 7t'OA,AOOV Al8wv eva xl(Jov 7TOt()VUtv. oVTLva
"a \OVCTtV fT~UtOV.
OUZ TOVTO Toi~ ET'TJtT'ot~ U"EVa.~ECTeat 'T'ljv 'Ypac/>hv 07TTOVTE~
ILt a1Touf3Evv6oVTE~ TO Q,"ITOAEXVp,eVOY iJcwp, WU"ITEP EqH,V, ,,0.1. U~"ITOVTE"
7t'OtOVUI,V TO vO"'P TOVTO TO 8Eioy (J,8""TOV TO Q,7TO /LavorJ BElov.
olJTi;~ EUTtv 0
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Q,AX'r/'YOPOVUIV. OVTO~ ECTTI,V 0 ET~UI,O~ 0 1TapEp/LO~ 24 0 7rOAVXP(J)/LOr;;, 0 Ell TCf)
"XEtolrp E"OOeEi~ "ITpor;; l"auTav
'XPwjLa ol"aVOp,OVjLEJlOf;, Kat uvv XaA"P
(iVaOftXeEt~
"at Aa{tp TOV c/>aJlov aVaAa/Lep8Elf;.
OVTO~ EVTVXE/'~ E7roi'TJUE ? OU,
T~~
' A"ryV"ITTOV E7Tlp,A'1'JTa~ Kat TOV~ aL'T;;'v 7rpoep~Ta~.
,,0.1, TaUTa /L~V WEpt 'TWV
aWOTEeppCJJp.EI'(J)V"at U7TOO"'p,EI'&JV, /CaL Q,lCav(J'ToVp,EJlOV 7t'O:'OVVT(J)Vep'YCJJv. wept
OE TOL~ EP'Y018 EAal(;)(TE"'~ (p,tLAI,TTa 'Yap aVTT] ft",8EV 7rOI,E/,V Ttl 7t'llVT4) U'TrOCOJ'
WOtovutv Olac/>opCl)~ /LEla TO Afv"av8ijvat
TO AEV"OV uvv(Je/La.
,,0.1. 'TrproTOV p,fV
~Al'l' leal. opaurp Q,A#1J 8aAaUu'TJ~, ~ ovprp .q oEu.'AJl-Y ij#Epa~ 71oXAa~ aJlaE'TJpaiVOVT~~ .f}"Aiov CvpaJ.t.ef" Ka, oUTpa"&Jv oa'o/tXeut AEtelJUECT/,. UVJlAEtoVU(, r1]v twutl!
vopap'Y6prp, tva "aTa7roBfl a71"o 'TOV ETlP{ov, "at EXau;'uavTE~ '!'ovUtv Tfj> ~Xirp.
7t'OT"OVVT~ 'Tep oP'Yavrp ET."1 ~/Lepa~ 25 "a avaE'TJpa{,VOVTE~ 'AEtOV~t '7T"uAtv Kat
VtrPOVUI,. '7rllALV ci,JlaE'71paivoV'TE~ Aap,fJc1VOVtTI,V OEVp,A(' leal E"IT07TTOUULV'Tr
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Ka& MtOvUt WUA/'V "at
WOf,OVUl,JI OLVOU ~ EAalov 7raxo~, "Ul. tTl]7rOVU(' "ITpaU'TaT~" 26 7t'vpi E"IT1.~IJ-Epac;
p,'Yf,UTa ~7 ,,0, AEtOV(]f, 28 Kat AafJOJlTES TO ap'YUpo~Wp,lOV leal TO DE/'OVpETci TWV
oaepv;;'11 leaL T;;'V (J,AA"'V ?TclJlT(J)V OwTOVUI, Kat E7it{3aAAovut
XaA"OV iEI,OJ8EVTa,
veXtp Xa/L"ITprp "at vi"rp'l' leal pvul.
tI
%2
M.-VE
Aovs.
M.-7f'opq,vpiTFlS.
24 M.--7Tup epp:;;.
23
25
21
27
28
M.-lip.~pa.
M.-7f'paora rw.
M.-p.a.
M.-I:Ql
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,..
"
45
from many stones and various species the stone, being one, is born and is so
spoken of. Do you not see that those who cultivate the muse and things of
beauty, as they make animals and glasses and dyes, make a single stone from
many species? Especially do they make it from lead" Jt and that which has
become bronze-like, that they may not lack a carving. And as such useful
stones make all such things, from many stones they make one stone, which
they call the etesian stone. On account of this prepare the inscription 109
for the etesian stones; concocting and quenching the water released, as
I said, and putrefying it, they make the water which is divine, virgin, from
a single sulphur. This is the etesian stone. With these it is called by all
names. It is the porphyry 110 which is found in the purple mineral, the purplecoloured substance made from tin 111, the Macedonian <stone>, and if any
other name has been spoken of or written or symbolised in the divine and
allegorical writing, it is that; for if the writings would signify any thing,
they allegorise about many things. This the etesian stone, the many-coloured
according to Hennes 112, which is given out in the Little Key 113 as being operated
for every colour and as being displayed with copper and revived by oil of the
phanos 114. For he made fortunate those who had charge of Egypt and also
their prophets. And these matters relate to the substances reduced to ashes
and incinerated and to operations rendering the material incombustible.
And concerning elreosis 115 for these works (for this especially is wont to perform
all things) they make the ash in diverse fashion after the white composition
has been whitened. And first of all with sun and dew 116, with brine 117 of
sea-water, or with urine 118 or sour-brine 119, desiccating for many days by the
power of the sun, and with ample triturations of potsherds, they triturate
the iosis 120 with mercury, that it may be absorbed by the dry powder; and
submitting it to elreosis, they heat it in the sun imbibing it in the instrument
for a day, and, drying it, they triturate it again and moisten it. Again drying it,
they take oxymel 121 and heat it for three days, and while they live they are
stedfast and watch and triturate again, and make it the thickness of wine or
oil and putrefy it with a very gentle fire for 41 days 122, and triturate it [and
triturate it] and taking the silver-liquid 123 and sulphur after the laurels 124
and all the other things, they heat them and project them on well-cleaned
copp~r with shining glass 125 and natron and.misy 126.
46
NOTES.
71 The name Theodoros occurs in the Greek alchemical writings:
(1) in the Dedication
(Berth., ColI., iii, 4) where are mentioned ' the famous thoughts of Theodoros who is rich
in god-inspired ways'; (2) in the title of the work Headings of the book oj Zosimos addressed
to Theodoros.
The Theodoros mentioned in the Dedication is probably not identical with the Theodoros
to whom Stephanos addresses the letter, for it is probable that the Dedication was written
at the same time as the alchemical poems, which quote Stephanos and probably date
from the eighth century.
73 The six metals;
this is confirmed by a gloss of Pizimenti.
7C K,\avoLaJ'os.
This word is not a proper name. It is mentioned eleven t:imes in the
alchemical corpus. Berthelot conjectures that it may be a copper-lead alloy containing
perhaps also zinc. He supposes the name to be equivalent to aes Claudianum (cf. aes
Marianum, Livianum -etc.). An examination of the texts renders this doubtful. It is
classified with minerals (chrysocolla, pyrites) rather than with metals.
76 AevA:p)'t:I'os. Not in the lexicons, nor mentioned elsewhere in the alchemical corpus.
71 The symbolism of the serpent or Dragon in Greek Alchemy is quite complex
(v. Sherwood Taylor, Ambix, 1, 45-46). The specifying of the colour of the parts of the
serpent is found also in two anonymous fragments of doubtful date (Berth., Coll., iii,
21-3). The dragon seems here, as in later Alchemy, to be connected with the idea of
putrefaction. A long passage in the late alchemical poem of Theophrastos on the Sacred
Art develops the notion further (Ideler, ii, 332-3: see also translation by C. A. Browne.
Scientific Monthly, Sept. 1920, 204-5).
'1'1 MaYLt7TpUIJlU5.
An official position.
'18 Ka{3LoaptOs.
The word, which has elsewbere been translated as a proper name,
Cabidarius, means' lapidary':
it does not seem to occur before the fifth century. Nothing
is known of Theodoros or J akobos.
'11 'AL8a~71.
The vapours were regarded as spirits capable of penetrating and colouring
metals.
80 4a"tls.
This word in non-alchemical texts denotes a torch, lamp or lantern.
Olympiodoros (Berth., Coli., ii, 75) uses the word as equivalent to a cup ... ' a cup or
phanos of glass lying on the top'. . .. But in the Apparatus and Furnaces of Zosimos
(ibid., ii, 234) we find: ' But it is possible to fix mercury in the phanos and similar apparatus
with, as it were, a serpent-shaped base'.
It is difficult to picture the apparatus.
81 C/. Dioskurides, Mat. Med., v, 110.
S! KWJJ"pLS.
This word (also KUfJa(l, KC}I'/taPI, Kclp.apt)) is used in three senses, first
and usually as a purple dye-stuff, secondly as a white earthy substance classified with Chian
Earth, talc, selenite, etc. Lastly, in the Syriac, texts it represents a highly poisonous
substance, perhaps white arsenic (Berthelot, La Chimie au Moyen Age, ii, 26).
83 Ideler gives "(}~()V,
, entire', but M. and many other MSS. give i"('AUIJ, ' material'.
Piz. translates materiali '.
8C Piz. :
quce plane planiores ducuntur '.
I
81 Ideler prints this as O.

It is, however, the sign for ovpaJlus, heaven, and for the
zodiacal sign Libra ('vyc.i~); v. Catalogue des Ma.nuscrits Alchimiques Grecs, VIII, Alchemistica
Signa,Zuretti,
1932,mgns1267, 1313,pp.23-4.
88 Ticppu
and tl1rocos seem both to be equivalent in the alchemical texts to cash':
tlKwplu seems to be used chiefly of mineral-products.
47
Apparently taken from Hermes' lost work, quoted by Zosimos(Berth., ColI., ii. 189).
A8u:T(}S.
A word much used in Greek Alchemy. In non-alchemical texts it
signifies untouched, vif'gin, not-to-be-touched. sQ,(;f'ed. In alchemical texts it is used chiefly
of sulphur. The alchemical lexicon gives it the meaning T(J Ku8upc)I' ,.(e' apa>UJI'TIIJ',
the pure and undefiled (01' undefiling): vcwp 8ei()v ci.8iIt.T(JV, water of virgin sulphur, was
used by early alchemical authors for tinting metals.
89 This phrase is in character with Hermes' lost treatise but is not quoted elsewhere.
90 See Note 47 (Ambix, 2, 137).
Presumably alkali from wood ash was-used in making
polysulphide or thio-arsenate solutions for tinting metals.
til Ideler has Kp6"ov
(of saffron), but M. gives the sign of lead and also It:p,iJ'(JlJ (of
Saturn).
92 Reading of M.adopted.
93 The power of ashes to regenerate the plant from which they were made is met with
again in the sixteenth and seventeenth centuries 'under the title palingenesis (c/. Stephanos,
7raAeyyel'et1ice).
The underI~g idea is, to quote an anonymous .work on Curiosities of
Art and Natuf'e in Husbandf'Y and Gardening (1707), that the Ideas, the Shadows, the
Phantoms of Bodies preserve themselves in the salts that are extracted from them '. Some
seventeenth-century author~ regarded the salts extracted from these ashes as no less than
the substantial form of the plants. The earliest author to mention palingenesis appears
to be Paracelsus. It is discussed by some twenty other authors and most miracuious
experiments adduced. Boyle (W O1'ks, ed. Birch, 1744, i, 216, b) tried experiments on the
freezing of lixivia of ashes, and concluded that palingenesis was illusory. It would be
interesting to know whether Stephanos was the source of the notion of palingenesis.
94 Not mentioned in the works of earlier alchemists.
Oil of natron is used by Mary
for a similar purpose. Hippocrates makes frequent mention of oil of roses. This is
presumably olive-oil scented with roses, not a distilled product. Stills for producing oil
of roses, PC,C(J(rToyp.Ct are mentioned by late alchemical texts (post 1000 A.D.). Rose-water
is mentioned under the latter name by the tenth-century authors Constantinm;
Porphyrogenetes and Theophanes Nonnus.
'
95 tE"FP'YeU1
seems to be used both for' virtue' or activity'-its
usual alchemical
sense-and also as a term of Aristotelean philosophy meaning , existence in actuality"
as opposed to ({wafLes " existence in potency'.
96 ",?
This sign does not correspond exactly to any recorded, but may be that for
rain-water,
(Zuretti, op. cit., p. 18, sign 959), Piz. translates tutia '. The word
is evidently neuter, so is unlikely to be the latter.
97 Piz.:
pneter labens aliquem vulneraret', ,j".ovane perhaps being taken for a part
87
88
II
uowp veTov
of l'''tH'Ti(w.
98 Piz. translates the sign as' sermones ' ....
deinceps alios vobis sennones comparavi,
in quibus multo plura conscribam'.
The word omitted may be A(JYOtJS.
I
99 L\.l(Jo~ tT'Itrlos
seems to have been equivalent to some pyritic substance. It seems
that cuprous oxide (aes ustunz) may be intended above, which is of a similar colour to the
reddish-purple iron oxide from burnt pyrites.
100 Piz.:
ut quidam coruscans\~thesius '.
101 Ideler has p.CrACfna;
M. has fLO., 41. Piz. has per quadraginta dies' (see also
note 133).
C
102
Following M.
in Id.; A7rOTex{),) in M. The word is not in the lexicons consulted.

The word is used by Galen (ed. Kuhn, Leipzig, xv, 622) in the sense
of some condition, antecedent to a disease, which might weaken the bodily powers,
103
1001
.A7rOTeXJl~
fIp(Iepe8ttTpOf.
48

10&
AvcpoKaBltTrpta.
Gftecitatis
The word is not given in the lexicons.
cites only this source. Piz. translates
Ducange's Glossarium
in quo masculus cubat'.
The word
might mean seat of the male' from av~p and "a8(t1T~ptOJ' or some such word.
106
elO".
The meaning is doubtful. The word does not seem to bear the meaning
quick '=pregnant.
107 Piz. refers in a gloss to
Lullus in codicillo 149 in cap. Quid sit materia lapidis.'
The passage intended appears to be that given in Chapter L of the Codicillum as printed
by Manget, Bibliotkeca Chymica Curiosa, i, 897.
108 This curious passage seems designed to explain a phrase in the short recipe entitled
the Diplosis of Eugenios (Berth., Coll., ii, 39,9). The recipe specifies Burnt copper three
parts. Gold one part. Melt and throw in arsenic. Calcine and you will find it brittle.
Then triturate with vinegar for six days in the sun. Then after drying it, melt silver
":UL yAtlD'I'f" ...
', which last phrase may be translated
and it laughed'.
This phrase
is presumably an ancient copyist's error, to explain which Stephanos ha~ used his ingenuity.
t
Tnx
rpm/HIli, so also M. Piz. evidently reads 13acp'I", for he translates tincturam '.
Not mentioned elsewhere in alchemical texts.
111 It is hard to resist the suggestion that this is the earliest reference to purple of
Cassius.
112 Id. has 7rapepp-os, which does not appear in the dictionaries.
1\1. has 7r.UP f'NJ.~.
Piz. translates' apud Hermetem " which the next line confirms.
.
lOt
110
113 The Kleidion or Little Key of Hermes is lost.

It is mentioned in the compilation
of Christianus Philosophus (Berth., Call., ii, 281, 18-19) and evidently dealt with these
purple stones which are in one place identified with ;oXaAJ:os, and therefore may be cuprous
oxide.
114 Piz. translates
raphani '. Oil of radish, f.!~alOv patpnJ/U'(W, is often mentioned
in the texts.
11S EAatWaW~.
Only found in alchemical texts. Zosimos in his Chapter-headings oj
the Work addressed to Theodore (Berth .. CoIl., ii, p. 215, 1) says: Concerning the etesian
stone. . .. For by means of the treatment it shows another colour, one from the kerotakis.
and one from the elceosis'. So little is known of the process that the transliteration
elceosis is perhaps better than the translation ceratio given by Piz.
t
116 Exposure to dew and sun was practised in the recipes of the Papyrus ,Holmiensis
and in recipes of Demokritos (Berth., CoIl., ii, 45, 22, v; also 155, 6, 10) and Zo~imos (ibid .
113, 18).
117 "AAp:'1.
Brine is used only in the Demokritan redpes or in passages deriving therefrom. It! use is for treating various mineral substances (Berth.~ Call., ii, 45, 2; 45, 14;
45,21 ; 20,17; 51,12; 52,9; 54,17, etc.).
118 OJpOJ/.
Urine is used extensively in recipes of the chemical papyri and in recipes
of the Demokritan type. Its use is as a corrosive and detergent liquid similar to brine
(Berth., ColI., ii, pp. 44-55, 288-312 passim).
119 'OEaAp-71.
A mixture of brine and vinegar. Mentioned as materia medica by
Dioskurides (Mat. Med., v, 33) and much used as a corrosive material in the Demokritan
recipes (Berth., Call., ii, 44, 15; 45.12-14; 288, 24; 394, 4; 395, 24; 308:,28, etc.).
It is mentioned in the Papyrus of Leyden (Recipe 48).
120 Perhaps here used for a mixture designed to bring about coloration (Sherwood
Taylor, Ambix, 2, p. 138, note sa).
121 OEvp-EAL
was a mixture of vinegar and honey often used as a medicament
(Dioskurides, Mat. Med., v, 22). Demokritos employs it as a corrosive in the treatment
of pyrites (Berth., CoIl., ii, 44, 16).

122
note
Ideler has p.eyurru M. has p.ri, 41.
Piz. translates
49
(per quadraginta dies'
(see
110).
123 'APYIJPO{wfLW"
is mentioned in two passages (Berth., ColI., ii, 19, 14; 214, 5).
The first speaks of the (a1'gYf'ozomion which is of citrons' ; the second is very obscure but
seems to indicate the meaning given here.
12& ~a~JlwJl,
Laurels. Possibly a cover-name for arsenic trioxide, mercury or ' white
sulphur'.
The only phrase which can explain this curious symbolism, which finds parallels
in several early texts. is an (01'aele of Apollo' (Berth., ColI., ii, 276, 4-5), where, apropos
of the distillation or sublimation of mercury, it is said, that Like a virgin laurel it raises
itself on to the lids of cauldrons '.
125 The"USeof glass in a projection is not found elsewhere in alchemical texts.
f
liS MitTv.
Misy is mentioned by Dioskurides and by Pliny (Hist. Nat., xxxiv, 31).
It is evidently a mixture of basic iron and copper sulphates resulting from the natural'
oxidation of pyrites. It is used in a great number of recipes of the Demokritan type and
also in the recipes of the Chemical Papyri. It was apparently used:
(a) for the surface removal of copper from base gold (PapY1'2'S of Leyden, 15, 17,
25, 51, 69, 76, 88) ;
(b) in the arsenical mixtures used for whitening copper (Berth., Coli., ii, 46, 20;
53, 2; 138, 2; 223, 14; 286, 8; 288, 12) ;
(c) in the surface cleaning or coloration of metals (ibid., 46, 2; 166, 17) ;
Cd) in yellow varnishes destined for the surface coloration of metals (ibid., 56, 2;
310, 25) ;
(e) in the so-called yellow sulphur' (ibid., 45, 2; 166, 17) ;
(f) as a mordant in dyeing {Papyrus Holmiensis, (', 1; 1t:0, 12, 35; n7, 12).
f

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Published by Maney Publishing (c) Society for the History of Alchemy and Chemistry

Translation and Commentary by F. Sherwood Taylor

Alchemical Works of 5tephanos of Alexandria:

(3) The same Stephanos,

with the help

Editions and Translations.

Translation and Commentary by F. Sherwood Taylor

Character of the Alchemical Works of 5tephanos.

Alchemical Works of 5tephanos of Alexandria:

TOV 7TaV16JV aryaO(;'v

jlOl 0,,/II1} VlOV UVV

ryvwueCJJ~ Aaj1-ep()V ~I-''iv

7Tveul-'aTt u}1vIla al/7l~,

7Tparyj1-aTtat;, Tovoe TOU uuyypll}1f1-'.LTO'

7:po TWV alwJJCJJv KAul-'vavTa

W epuut" <t VUI,V vtKb'ua

KaL 7p7TOVUa, W epUUL,

7TacraJ' 7~V ol,a"oUj1-7}UlJ1 7rPl,)ulp.7Tovua,

U O''TTa ro;.t fVTJ,

~7'OL ~ TO a.7TVPPOV epepouO'a ()e'iov Kat

cO V7TP"/civCJJV JI fP07TCJJV al'a8v}1CJvl1;' V1]

After ifpas M. has

no stop after TeX' 'J'i,

7~V 70a aUT'1Jv

Translation and Commentary by F. Sherwood Taylor

OF THIS GREAT AND SACRED ART OF THE MAKING OF GOLD.

WITH THE HELP OF GOD.

Alchemical Works of Stephanos of Alexandria:

Kat. OUIl l1,AA1J epUUIS, Tf.p7TOVUa Kat TEp7T'OJ-LEV1J,

Vj.L'iv Kat TV 7T'OAAfi

Tl~ p.~ (Javpaa

E'1TLCpEpOVaa T~V T'T}Aavylav

TOV E1(, uou u'7T'OTAOUjLVOVxpuuoKopaA-

'T~V 7T'OAVIJ-OPepov Tll~

' AepPOOtT'TJ~ ~lltovfJ"

uJ'BpaICo/3a'T'TJv (ToUaVT1JV o(,v

UPKE'V OV" EUTOJlOUjlal

J.LVCTT~ptoV), ClECtJ AOt'1TOVKa, TOU aou

T"~ VOfPW~ "aBuepalvCJJv ~VepAO,,!OVT~V '1TVpwS1J EEava7T'Te. T~VU~V

'TO 7Tu'V TAEO/,OupryLTat j.LVOTIJPWV, au T(JaPP1]oa

OtK"1T1JpLOV, TOTe V/''''ff a(JCtJpa'TCd~ KaTEPtJaTVOV

EIC aou "lap

aCdp.a, OTav 7~V 7TVEVjJ.aTCdOE'iuav J.LETa7To~av UVJ-L7T'A~p(J)a"v,

TEp'1TETa p.ev V7TO rij~ lo{a~ oiJu1J~ epVUCd~,

1Tu'JI. '1Tota~ TaVT'TJ~, 7}01] vp.iv

TO'T V71'fP ~VUIV

oTav T~V fVUCd}.LOVT~~

a7T'OlleKpVJ-Levov 9 PVUT IJp/'OV EVO\

'T}~VUI8 T1JV ~VUlV

P.lu'~ ep6ueCtJ~ VtKWUTJ~

'1Tapa. TOU 'TraTpO~ TooV epWTCdV ~J-L'iv Seowp'T}Tat.

voe~. u7T'o8ea8E T~V V~W01] 8ECdp,av,

f';0U 'TrpO~ BEav

pou KaTa7T'A~T'TEL T~V opauiv,

"lap ryVCtJpt~'!l, EV ol~

ETTI,'yvooa-ovTal, 01 Tf7f; apET aVcl7T'AEot, (i"OVCTaTE oi T