Ouroboros Dragon, Version 1Ὁ οὐροβόρος δράκων
Alchemist I Ouroboros Dragon, Version 1 PDF
The Ouroboros Dragon is a treatise attributed to an author known only as Alchemist I. The work is a technical alchemical manual describing a symbolic and practical process for the creation of the philosophers' stone. Its central metaphor is the ouroboros, the serpent or dragon consuming its own tail, which represents the cyclical, self-sufficient, and transformative nature of the alchemical work. The text details a sequence of operations—including dissolution, congelation, and coloration—through which a compound is processed. This process yields intermediate products described as black-green and golden-flowered, culminating in a red cinnabar, identified as the true cinnabar of the philosophers. The dragon's anatomy is allegorically mapped onto the alchemical process: its four feet symbolize the tetrasomy, or the four elements, while its three ears represent the three sublimates or soots. The treatise emphasizes that nature works upon itself through a single, unified operation requiring great labor and painstaking care, advising the practitioner to maintain diligent focus until the final goal is achieved. It concludes with an enigmatic warning about a dragon guarding the temple, instructing the adept to first sacrifice and flay it, taking its flesh down to the bone. The work exists within the broader tradition of Greco-Egyptian alchemy, drawing on the rich symbolic lexicon of Hellenistic and late antique esoteric texts, though its specific transmission history and influence remain unclear.
| 1 | Τοῦτο γάρ ἐστιν τὸ μυστήριον ὁ οὐροβόρος δράκων, τουτέστι συμφαγώνεται καὶ συγχωνεύεται, λειώνεται καὶ μεταλλάττεται τὸ σύνθεμα ἐν τῇ σήψει· καὶ γίνεται μελάγχλωρον, καὶ ἐξ αὐτοῦ γίγνεται χρυσάνθιον· καὶ ἐξ αὐτοῦ γίνεται ἐρυθρὸν κινναβαρίζον, ὥς φησιν, καὶ αὕτη ἐστὶν ἡ κιννάβαρις τῶν φιλοσόφων. |
| 2.22 | Ἡ δὲ κοιλία καὶ ὁ νῶτος αὐτοῦ κροκοειδής· καὶ ἡ κεφαλὴ μελάγχλωρος· οἱ τέσσαρες αὐτοῦ πόδες ἐστὶν ἡ τετρασωμία· τὰ δὲ τρία ὦτα αὐτοῦ εἰσιν αἱ τρεῖς αἰθάλαι. Καὶ ἓν τὸ ἄλλο αἱματεύει· καὶ ἓν τὸ ἄλλο γεννᾷ· καὶ ἡ φύσις τὴν φύσιν χαίρει, καὶ ἡ φύσις τὴν φύσιν τέρπει, καὶ ἡ φύσις τὴν φύσιν νικᾷ, καὶ ἡ φύσις τὴν φύσιν κρατεῖ· καὶ οὐχ ἑτέρᾳ καὶ ἑτέρᾳ, ἀλλ’ αὐτῆ μιᾷ ἐξ αὐτῆς δι’ οἰκονομίας, μετὰ πόνου καὶ μόχθου πολλοῦ. Σὺ δὲ ἐν τούτοις ἔχε τὸν νοῦν, ὦ φίλτατε, καὶ οὐχ ἁμαρ τήσεις· ἀλλὰ σπουδαίως 〈οὐκ〉 ἐν ἀμελείᾳ ἀγωνιζόμενος, ἕως τὸ πέρας ἴδῃς. Δράκων τις παράκειται φυλάττων τὸν ναὸν τοῦτον 〈καὶ〉 τὸν χειρωσάμενον. Πρῶτον θῦσον καὶ ἀποδερμάτωσον, καὶ λαβὼν τοὺς σάρκας αὐτοῦ ἕως τῶν ὀστέων, πρὸς τὸ στόμιον τοῦ ναοῦ ποίησον αὐτῷ βάσεις, καὶ ἀνάβηθι, καὶ εὑρήσεις ἐκεῖ τὸ ζητούμενον χρῆμα· τὸν γὰρ ἱερέα τὸν χαλκάνθρωπον μετετέθη τοῦ χρώματος τῆς φύσεως, καὶ γέγονεν ἀργυράνθρωπος· ὃν μετ’ ὀλίγας οὖν ἡμέρας, ἐὰν θελήσεις, εὑρήσεις αὐτὸν καὶ χρυσάνθρωπον. |