eul_wid: rrg-bj

Preparation of Cinnabar
Κινναβάρεως σκευασία

Alchemist I Preparation of Cinnabar PDF

The Preparation of Cinnabar is a concise, practical alchemical treatise detailing the synthesis of the red pigment mercury sulfide. Traditionally attributed to the philosopher Democritus, modern scholarship identifies its author as Bolus of Mendes or a later follower, with composition likely dating between 200 BCE and 100 CE. Written in clear Koine Greek, the text provides systematic instructions for combining mercury and sulfur within a sealed glass vessel, applying heat, and recognizing the successful formation of cinnabar by the appearance of a purple-tinged vapor. The work exemplifies the empirical craft traditions of Greco-Egyptian society, where technical knowledge of pigments and dyes began to intersect with philosophical speculation on the nature of matter. Its pseudonymous attribution to a revered figure like Democritus served to lend authority to a valuable artisan's recipe, intended for practical use in painting and cosmetics. The treatise survives as a fragment within the larger corpus of Greek alchemical writings, most notably preserved in the 10th- or 11th-century manuscript Marcianus graecus 299. As a foundational technical guide focused on reproducible results, it represents the non-mystical, operational origins of alchemy and exerted a direct influence on subsequent chemical practices in the Islamic and medieval Latin worlds.

1 ΚΙΝΝΑΒΑΡΕΩΣ ΣΚΕΥΑΣΙΑ 〈Λαβὼν〉 ὑδραργύρου μέρη βʹ, καὶ θείου ζῶντος λελειωμένου ...
2 οὔρου καθαροῦ μέρος αʹ, καὶ λαβὼν βικίον καθαρὸν δυνατὸν, καὶ ἄνευ καπνοῦ τῶν δυνάμεων βαστάσαι τὴν πυρὰν, βάλε τὴν σκευὴν εἰς αὐτό· μὴ γέμει δὲ, ἀλλὰ μᾶλλον ἵνα ἐστὶ κενὸν ὅσον δάκτυλα βʹ ἢ γʹ, καὶ ἀνάμιξον πάντα, καὶ ποίησον καμίνιον οἷον τοῦ ὑελοψοῦ.
2.384 Ἔστω δὲ τοιοῦτον βικίον εὐρύχωρον· καὶ ἄφες τόπον ὅσον θέλεις .
2.384 εἰσελθεῖν τὸ βικίον, καὶ χώρισον κάλαμον· καὶ μετὰ ταῦτα ἄναψον τὸ καμίνιον. Ἔασον δὲ καὶ ἑτέραν θυριδίτζαν μικρὰν ὅθεν μέλλει εἰσελθεῖν τοῦ πυρὸς λάβρα κύκλωθεν. Τὸ δὲ σημεῖον τῆς ἑψήσεως τοιοῦτόν ἐστι· τήρησον τὸ κένωμα τοῦ βικίου, καὶ ἐὰν ἴδῃς ἐξερχόμενον καπνὸν ὡσεὶ πορφύρας σχῆμα ἔχοντα, καὶ τὴν θερμότητα κινναβαρίζουσαν, ἰδοὺ γέγονεν. Κατάλειπε πλέον τοῦ ἐκκαίειν τὸ ὑέλιον· εἰ γὰρ τούτου γενομένου πλέον ἐθέλεις ἐκκαῦσαι, ῥήγνυται τὸ ὑέλιον. Ὑδράργυρον βράσον μετὰ ῥεφανίνῳ ἐλαίῳ θείῳ τε, καὶ καυστὸν ἀρσένικον ἐν ἀγγείῳ ὑελίνῳ ἐπὶ ἡμέρας γʹ, τῇ δὲ δ ῃ ἡμέρᾳ ἔασον ψυγῆναι. Καὶ ἔστω πάλιν ὑδράργυρος μετὰ ὄξους δριμυτάτου· καὶ λαβὼν θείου τὸ ἥμισυ κατὰ σταθμὸν τοῦ ἀργύρου, καὶ μίξας αὐτὰ ὁμοῦ ἐν νίτρῳ, καὶ τρίψον αὐτὴν εἰς ἰγδὴν, καὶ γενήσεται ξανθή. Καὶ βαλὼν αὐτὴν εἰς ἄγγος ὄξος δριμύτατον, καὶ φιμώσας καλῶς ἵνα μὴ διαπνεύσῃ, καὶ ἔασον ἡμέρας εʹ· τῇ δὲ ϛ ῃ ἡμέρᾳ εὑρήσεις τὸ μυστήριον. Γλύκιζε αὐτὴν, καὶ ξηράνας αὐτὴ ἐν ἡλίῳ, καὶ ἔχε τὸ μυστήριον. Σὺν Θεῷ, λαβὼν ὠὰ, κλάσας αὐτὰ, καὶ χώρισον τὰ πυρρὰ, καὶ τὰ λευκὰ ταῦτα παρίδε· καὶ θέσον εἰς ἄμβικον, καὶ ἔασον ἡμέρας ηʹ ἢ ζʹ· καὶ κάθελε ἀπ’ αὐτοῦ τὸ ὕδωρ· τὸ δὲ σωματούμενον καῦσον μέχρι γίνεται ἡ ἄσβεστος, καὶ ἔχε ταύτην ἀκριβῶς πεφυλαγμένην. Αὐτὴ λέγεται ἄσβεστος γέοδρα (?).