On the Gathering of PhilosophersΠερὶ συνάξεως τῶν φιλοσόφων
Alchemist I On the Gathering of Philosophers PDF
On the Gathering of Philosophers is a pseudepigraphical Greek alchemical treatise attributed by modern scholarship to the anonymized figure known as Alchemist I. This brief work presents itself as a synthesis of doctrines from earlier philosophical authorities, a common literary device in late antique alchemy designed to lend antiquity and credibility to its esoteric teachings. The text is structured around the conceit of philosophers corresponding to resolve doctrinal strife and confusion regarding fundamental alchemical principles, such as the nature of matter, bodies, and spirits, and whether the ultimate mystery is perfected from one substance or from many. It advocates for a singular, unified path to the alchemical art, explicitly criticizing those who pursue complex, multi-faceted methods as being led astray. The treatise includes practical instructions, such as taking a substance from flesh and a stone and placing them in fire, framed within this discourse of revealed, authoritative wisdom.
The work survives within the medieval manuscript tradition of Greek alchemy, notably found in compilations such as Marcianus graecus 299, which dates from the tenth or eleventh century. It exists as a complete, short treatise within this larger, fluid corpus of technical and philosophical writings. As part of the Greek alchemical corpus, the treatise exemplifies the pseudepigraphical strategy of compiling and attributing philosophical wisdom, a format that served to organize and transmit esoteric knowledge and which subsequently influenced the development of later Arabic and Latin alchemical literature.
| 1 | ΠΕΡΙ ΣΥΝΑΞΕΩΣ ΤΩΝ ΦΙΛΟΣΟΦΩΝ. |
| 2.36 | Πρὸς ἀλλήλους οἱ φιλόσοφοι ἀπέστειλαν ἕ〈νεκα〉 τοῦ γενέσ θαι μίαν συναγωγὴν, ἐπειδὴ στάσις καὶ ταραχὴ πολλὴ περιέπεσεν . |
| 2.36 | αὐτοὺς, περὶ τῆς πλάνης τῆς πεσούσης εἰς τὸν κόσμον, περὶ φύσεων καὶ σωμάτων, καὶ πνευμάτων, ὥς τι ἄρα ἐκ πολλῶν εἰδῶν, ἢ ἐξ ἑνὸς εἴδους τελειοῦται τὸ μυστήριον. Ὁ δὲ φιλόσοφος γνωστὰ τὰ αὐτοῖς ὄντα, τρανῶς ἀποκρινό μενος πρὸς αὐτοὺς λέγει· ἐὰν μὴ ἔστω (?) ἐκ τοῦ γένους ἡμῶν τοῦ ἐξ ἑνὸς εἴδους μέμφεσθαι τῶν βιβλίων ἡμῶν καὶ κατηράσασθαι ἡμᾶς· περὶ τοῦ ζητουμένου χρυσοῦ τῆς καταβαφῆς, καθώς μοι ἐδηλώθη ὑπὸ τῶν τεχνιτευόντων. Εἴ τις πίπτει εἰς ταῦτα τὰ μαθήματα, τῶν ἐκ πολλῶν εἰδῶν, εἰς ταῦτα πλανᾶται· ἄλλος γάρ ἐστιν ὁ ζητούμενος σκοπός· μία κάμινός ἐστιν, καὶ μία ὁδὸς, καὶ ἓν ἔργον. Καὶ οὐδὲν ἐξάξει εἰς ἔξοδον εἰς νʹ δηνάρια. Ὁ κύριος ὁ Θεὸς τὸ ἔδωκεν διὰ τοὺς πτωχοὺς καὶ τοὺς ἀπελπισμένους. Καὶ λέγει ὁ φιλόσοφος οὕτως. Λαβὼν ἐκ τῶν σαρκῶν τὸν κρόκον (κρείττων γάρ ἐστιν τῶν ταριχευτικῶν), καὶ λαβὼν τὸν λίθον, καὶ θὲς εἰς πῦρ· εὐθέως θὲς εἰς τὸ ὕδωρ, καὶ πάλιν βάλλε τὸν αὐτὸν λίθον, καὶ τῶν σαρκῶν τῶν ταριχευτικῶν καὶ θὲς εἰς κάμινον ὑελουργικὴν ἰσχυράν· καὶ λάμβανε τὸ ἔλαιον τὸ ἐπάνω τοῦ λίθου, καὶ ὁ λίθος μένει κρύσταλλος· καὶ λαβὼν τὸ αὐτὸ ὄξος, αὐτό ἐστιν τὸ ὄξος τῶν φιλοσόφων. |