On What is According to the Art, Substance and NSubstanceΠερὶ τοῦ τί ἐστιν κατὰ τὴν τέχνην, οὐσία καὶ
Zosimus of Panopolis On What is According to the Art, Substance and NSubstance PDF
On What is According to the Art, Substance and NSubstance is an alchemical treatise composed in Greek by Zosimus of Panopolis, likely around 300 CE. The work examines the fundamental concepts of alchemical theory and practice, centering on the distinction between material "substance" and a corresponding immaterial or transformative principle. It is structured as a series of five passages that interweave technical instructions for the manipulation of metals, such as copper, iron, tin, and lead, with philosophical and theological speculations. Zosimus frames the alchemical art not merely as a physical craft but as a path to spiritual enlightenment and purification, a process of revelation accessible through disciplined practice.
The text survives only in fragmentary form, embedded within later Byzantine compilations of alchemical writings. Scholars regard it as a significant document of late antique intellectual synthesis, where Greek philosophical concepts, Egyptian metallurgical traditions, and elements of Gnostic thought converged. It was almost certainly written for an audience of initiated practitioners, aiming to instruct both their laboratory techniques and their metaphysical understanding. Despite its incomplete state, Zosimus's treatise exerted a profound influence, forming a cornerstone for the subsequent development of alchemical theory and symbolism in both the Byzantine and early Islamic intellectual worlds.
| 1 | ΠΕΡΙ ΤΟΥ ΤΙ ΕΣΤΙΝ ΚΑΤΑ ΤΗΝ ΤΕΧΝΗΝ ΟΥΣΙΑ ΚΑΙ ΑΝΟΥΣΙΑ. |
| 2.168 | Οὐσίας ἐκάλεσεν ὁ Δημόκριτος τὰ τέσσαρα σώματα· χαλκὸν . |
| 2.168 | ἔλεγε καὶ σίδηρον καὶ κασσίτερον καὶ μόλυβδον. Πάντες ἐπιβάλλουσιν ἐν ταῖς δυσὶ βαφαῖς. Πᾶσαι αἱ οὐσίαι ἐν ταῖς δυσὶ βαφαῖς. Πᾶσαι αἱ οὐσίαι κατεγνώσθησαν παρ’ Αἰγυπτίοις ἀπὸ μόνου τοῦ μολύβδου πεποιημέναι· ἐκ γὰρ τοῦ μολύβδου καὶ τὰ ἄλλα τρία σώματα γεγόνασιν. Οὐσίας οὖν ἐκάλεσεν τὰ σώματα τὰ ὑφιστάμενα πυρὶ, τὰ δὲ μὴ ὑφιστάμενα, ἀνούσια. Τὰ γὰρ ἀνούσια καλῶς ἐνεργοῦσι χωρὶς πυρός. Ἔλεγε γὰρ δι’ ἄγγους καὶ πρίσματος γίνεσθαι, τὸ δὲ ἀληθὲς λείψανον τοῦ φαρμάκου, χωρὶς πυρὸς, ἐκεῖ καὶ βεβαιώσει λευκαίνωσι, ξανθῶσι. Ἡ γὰρ τοῦ πυρὸς [τίει] εἴσκρισις τοῦ φθαρτοῦ φαρμάκου ἐκ τῶν φώτων διαμαρτάνει μολυβδοχάλκου ξάνθωσις· ὅτι ὃν ἀναιρεῖ· ἐκεῖ δὲ οὐ δεῖ ἁμαρτῆσαι. Ὅτι δὲ ἐπὶ τούτου εἴρηκεν, βλέπε πῶς αὐτὸς εἶπε· «Ποίησον γλοιῶδες· χρῖσον τοῦ φαρμάκου τὸ ἥμισυ ὑποκαίεσθαι, καὶ καταβάπτεις τὸ τοῦ φαρμάκου λείψανον· ὅτε χωρὶς πυρὸς μένειν εἰάθη. |
| 2.169 | Καὶ ἀνούσια τὰ θειώδη τὰ μὴ ὑφιστάμενα τῷ πυρί· οἱ δὲ ζωμοὶ ποιοῦσιν αὐτὰ ὑφίστασθαι τῷ πυρὶ καὶ πυρομαχεῖν· ὕδωρ γὰρ ἐναντίον πυρός. Διὰ τοῦτό φησιν. «Ἡ φύσις λαβοῦσα τὸ ἴδιον ὡς τοὐναντίον, ἰσχυρὰ καὶ ἀδίωκτος γίνεται, κρατοῦσα καὶ κρατουμένη. Διὰ τοῦτο οὖν ὡς ἴδιον μὲν καὶ αὐτὸ θειῶδες ἀφ’ οὗ καὶ ὕδωρ θείου ἀθίκτου κέκληται· διατί καὶ τοὐναντίον, ἐπειδήπερ τοὐναντίον ὕδωρ πυρός; ἐπιρρέον γὰρ ὡς ὕδωρ οὐκ ἐᾷ ἐκεῖνα πυρώδη ὄντα ἐξῃθαλῶσθαι καὶ φεύγειν· ἀλλὰ θάπτει αὐτὰ τῇ ὑγρότητι, καὶ κατέχει ἕως βάπτωσιν. Καὶ ὕδωρ μὲν κατέρχεται διὰ τὸ ὑγρὸν εἶναι. Διὰ τοῦτο γάρ φησιν· «Ἡ φύσις λαβοῦσα τὸ ἴδιον ὡς τοὐναντίον», . |
| 2.169 | καὶ τὰ ἑξῆς. Ἐρρέθη πῶς ὑφίστανται τῷ πυρὶ διὰ τῶν ζωμῶν· οἱ δὲ ζωμοὶ ὕδωρ θεῖόν εἰσιν. |