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Zosimos of Panopolis ( el, Ζώσιμος ὁ Πανοπολίτης; also known by the
Latin
Latin (, or , ) is a classical language belonging to the Italic branch of the Indo-European languages. Latin was originally a dialect spoken in the lower Tiber area (then known as Latium) around present-day Rome, but through the power of the ...
name Zosimus Alchemista, i.e. "Zosimus the Alchemist") was a Greco-Egyptian
alchemist
Alchemy (from Arabic: ''al-kīmiyā''; from Ancient Greek: χυμεία, ''khumeía'') is an ancient branch of natural philosophy, a philosophical and protoscience, protoscientific tradition that was historically practiced in Chinese alchemy, C ...
and
Gnostic
Gnosticism (from grc, γνωστικός, gnōstikós, , 'having knowledge') is a collection of religious ideas and systems which coalesced in the late 1st century AD among Jewish and early Christian sects. These various groups emphasized pe ...
mystic who lived at the end of the 3rd and beginning of the 4th century AD. He was born in
Panopolis (present day
Akhmim
Akhmim ( ar, أخميم, ; Akhmimic , ; Sahidic/Bohairic cop, ) is a city in the Sohag Governorate of Upper Egypt. Referred to by the ancient Greeks as Khemmis or Chemmis ( grc, Χέμμις) and Panopolis ( grc, Πανὸς πόλις and Π ...
, in the south of
Roman Egypt
, conventional_long_name = Roman Egypt
, common_name = Egypt
, subdivision = Province
, nation = the Roman Empire
, era = Late antiquity
, capital = Alexandria
, title_leader = Praefectus Augustalis
, image_map = Roman E ...
), and flourished ca. 300. He wrote the oldest known books on alchemy, which he called "Cheirokmeta," using the Greek word for "things made by hand." Pieces of this work survive in the original
Greek language
Greek ( el, label=Modern Greek, Ελληνικά, Elliniká, ; grc, Ἑλληνική, Hellēnikḗ) is an independent branch of the Indo-European family of languages, native to Greece, Cyprus, southern Italy (Calabria and Salento), southern Al ...
and in translations into
Syriac Syriac may refer to:
*Syriac language, an ancient dialect of Middle Aramaic
*Sureth, one of the modern dialects of Syriac spoken in the Nineveh Plains region
* Syriac alphabet
** Syriac (Unicode block)
** Syriac Supplement
* Neo-Aramaic languages a ...
or
Arabic
Arabic (, ' ; , ' or ) is a Semitic languages, Semitic language spoken primarily across the Arab world.Semitic languages: an international handbook / edited by Stefan Weninger; in collaboration with Geoffrey Khan, Michael P. Streck, Janet C ...
. He is one of about 40 authors represented in a compendium of
alchemical
Alchemy (from Arabic: ''al-kīmiyā''; from Ancient Greek: χυμεία, ''khumeía'') is an ancient branch of natural philosophy, a philosophical and protoscientific tradition that was historically practiced in China, India, the Muslim world, ...
writings that was probably put together in
Constantinople
la, Constantinopolis ota, قسطنطينيه
, alternate_name = Byzantion (earlier Greek name), Nova Roma ("New Rome"), Miklagard/Miklagarth (Old Norse), Tsargrad ( Slavic), Qustantiniya (Arabic), Basileuousa ("Queen of Cities"), Megalopolis (" ...
in the 7th or 8th century AD, copies of which exist in manuscripts in Venice and Paris.
Stephen of Alexandria is another.
Arabic translations of texts by Zosimos were discovered in 1995 in a copy of the book ''Keys of Mercy and Secrets of Wisdom'' by
Ibn Al-Hassan Ibn Ali Al-Tughra'i', a
Persian
Persian may refer to:
* People and things from Iran, historically called ''Persia'' in the English language
** Persians, the majority ethnic group in Iran, not to be conflated with the Iranic peoples
** Persian language, an Iranian language of the ...
alchemist. Unfortunately, the translations were incomplete and
seemingly non-verbatim. The famous index of Arabic books, ''
Kitab al-Fihrist
The ''Kitāb al-Fihrist'' ( ar, كتاب الفهرست) (''The Book Catalogue'') is a compendium of the knowledge and literature of tenth-century Islam compiled by Ibn Al-Nadim (c.998). It references approx. 10,000 books and 2,000 authors.''The ...
'' by
Ibn Al-Nadim
Abū al-Faraj Muḥammad ibn Isḥāq al-Nadīm ( ar, ابو الفرج محمد بن إسحاق النديم), also ibn Abī Ya'qūb Isḥāq ibn Muḥammad ibn Isḥāq al-Warrāq, and commonly known by the ''nasab'' (patronymic) Ibn al-Nadīm ...
, mentions earlier translations of four books by Zosimos, but due to inconsistency in transliteration, these texts were attributed to names "Thosimos", "Dosimos" and "Rimos"; also it is possible that two of them are translations of the same book.
Fuat Sezgin
Fuat Sezgin (24 October 1924 – 30 June 2018) was a Turkish orientalist who specialized in the history of Arabic-Islamic science. He was ''professor emeritus'' of the History of Natural Science at Johann Wolfgang Goethe University in Frankf ...
, a historian of
Islamic science
Science in the medieval Islamic world was the science developed and practised during the Islamic Golden Age under the Umayyads of Córdoba, the Abbadids of Seville, the Samanids, the Ziyarids, the Buyids in Persia, the Abbasid Caliphate and ...
, found 15 manuscripts of Zosimos in six libraries, at Tehran, Cairo, Istanbul, Gotha, Dublin and Rampur. Michèle Mertens analyzed what is known about those manuscripts in her translation of Zosimos, concluding that the Arabic tradition seems extremely rich and promising, and regretting the difficulty of access to these materials until translated editions are available.
Alchemy
Zosimos provided one of the first definitions of alchemy as the study of "the composition of waters, movement, growth, embodying and disembodying, drawing the spirits from bodies and bonding the spirits within bodies."
In general, Zosimos' understanding of alchemy reflects the influence of
Hermetic
Hermetic or related forms may refer to:
* of or related to the ancient Greek Olympian god Hermes
* of or related to Hermes Trismegistus, a legendary Hellenistic figure based on the Greek god Hermes and the Egyptian god Thoth
** , the ancient and m ...
and
Gnostic
Gnosticism (from grc, γνωστικός, gnōstikós, , 'having knowledge') is a collection of religious ideas and systems which coalesced in the late 1st century AD among Jewish and early Christian sects. These various groups emphasized pe ...
spiritualities. He asserted that the
fallen angel
In the Abrahamic religions, fallen angels are angels who were expelled from heaven. The literal term "fallen angel" never appears in any Abrahamic religious texts, but is used to describe angels cast out of heaven"Mehdi Azaiez, Gabriel Said R ...
s taught the arts of
metallurgy
Metallurgy is a domain of materials science and engineering that studies the physical and chemical behavior of metallic elements, their inter-metallic compounds, and their mixtures, which are known as alloys.
Metallurgy encompasses both the sc ...
to the women they married, an idea also recorded in the ''
Book of Enoch'' and later repeated in the Gnostic ''
Apocryphon of John
The ''Apocryphon of John'', also called the ''Secret Book of John'' or the ''Secret Revelation of John'', is a 2nd-century Sethian Gnostic Christian pseudographical text attributed to John the Apostle. It is one of the texts addressed b ...
''. In a fragment preserved by
Syncellus
''Synkellos'' ( el, σύγκελλος), latinized as ''syncellus'', is an ecclesiastical office in the Eastern Rite churches. In the Byzantine Empire, the ''synkellos'' of the Ecumenical Patriarch of Constantinople was a position of major import ...
, Zosimos wrote:
The external processes of metallic transmutation—the transformations of lead and copper into silver and gold were said to always to mirror an inner process of purification and redemption. In his work ''Concerning the true Book of Sophe, the Egyptian, and of the Divine Master of the Hebrews and the Sabaoth Powers'', Zosimos wrote:
Greek alchemists used what they called ὕδωρ θεῖον, meaning both ''divine water'', and ''sulphurous water''. For Zosimos, the alchemical vessel was imagined as a baptismal font, and the tincturing vapours of mercury and sulphur were likened to the purifying waters of baptism, which perfected and redeemed the Gnostic initiate. Zosimos drew upon the Hermetic image of the ''krater'' or mixing bowl, a symbol of the divine mind in which the Hermetic initiate was "baptized" and purified in the course of a visionary ascent through the heavens and into the transcendent realms. Similar ideas of a spiritual baptism in the "waters" of the transcendent
pleroma
Pleroma ( grc-koi, πλήρωμα, literally "fullness") generally refers to the totality of divine powers. It is used in Christian theological contexts, especially in Gnosticism. The term also appears in the Epistle to the Colossians, which is t ...
are characteristic of the Sethian Gnostic texts unearthed at
Nag Hammadi
Nag Hammadi ( ; ar, نجع حمادى ) is a city in Upper Egypt.
It is located on the west bank of the Nile in the Qena Governorate, about north-west of Luxor. It had a population of close to 43,000 .
History
The town of Nag Hammadi is name ...
. This image of the alchemical vessel as baptismal font is central to his ''Visions'', discussed below.
Carl Jung and the Visions of Zosimos
One of Zosimos' texts is about a sequence of dreams related to Alchemy, and presents the proto-science as a much more religious experience. In his dream he first comes to an altar and meets Ion, who calls himself "the priest of inner sanctuaries, and I submit myself to an unendurable torment." Ion then fights and impales Zosimos with a sword, dismembering him "in accordance with the rule of harmony" (referring to the division into four bodies, natures, or elements). He takes the pieces of Zosimos to the altar, and "burned (them) upon the fire of the art, till I perceived by the transformation of the body that I had become spirit." From there, Ion cries blood, and horribly melts into "the opposite of himself, into a mutilated anthroparion"—which
Carl Jung
Carl Gustav Jung ( ; ; 26 July 1875 – 6 June 1961) was a Swiss psychiatrist and psychoanalyst who founded analytical psychology. Jung's work has been influential in the fields of psychiatry, anthropology, archaeology, literature, philo ...
perceived as the first concept of the
homunculus
A homunculus ( , , ; "little person") is a representation of a small human being, originally depicted as small statues made out of clay. Popularized in sixteenth-century alchemy and nineteenth-century fiction, it has historically referred to the ...
in alchemical literature.
Zosimos wakes up, asks himself, "Is not this the composition of the waters?" and returns to sleep, beginning the visions again—he constantly wakes up, ponders to himself and returns to sleep during these visions. Returning to the same altar, Zosimos finds a man being boiled alive, yet still alive, who says to him, "The sight that you see is the entrance, and the exit, and the transformation ... Those who seek to obtain the art (or moral perfection) enter here, and become spirits by escaping from the body"—which can be regarded as human
distillation
Distillation, or classical distillation, is the process of separation process, separating the components or substances from a liquid mixture by using selective boiling and condensation, usually inside an apparatus known as a still. Dry distilla ...
; just as how distilling water purifies it, distilling the body purifies it as well. He then sees a Brazen Man (another homunculus, as Jung believed any man described as being metal is perceived as being a homunculus), a Leaden Man (an "
agathodaemon
An agathodaemon ( grc, ἀγαθοδαίμων, ) or agathos daemon (, , ) was a spirit (''daemon'') of ancient Greek religion. They were personal or supernatural companion spirits, comparable to the Roman '' genii'', who ensured good luck, fert ...
" and also a homunculus, but see also
Agathodaemon the alchemist). Zosimos also dreams of a "place of punishments" where all who enter immediately burst into flames and submit themselves to an "unendurable torment."
Jung believed these visions to be a sort of Alchemical allegory, with the tormented homunculi personifying transmutations—burning or boiling themselves to become something else. The central image of the visions are the Sacrificial Act, which each Homunculus endures. In alchemy the
dyophysite
In Christian theology, dyophysitism (Greek: δυοφυσιτισμός, from δυο (''dyo''), meaning "two" and φύσις (''physis''), meaning "nature") is the Christological position that two natures, divine and human, exist in the person of ...
nature is constantly emphasized, two principles balancing one another, active and passive, masculine and feminine, which constitute the eternal cycle of birth and death. This is also illustrated in the figure of the
uroboros
The ouroboros or uroboros () is an ancient symbol depicting a serpent or dragon eating its own tail. The ouroboros entered Western tradition via ancient Egyptian iconography and the Greek magical tradition. It was adopted as a symbol in Gnost ...
, the dragon that bites its own tail (and which appears earliest in the
Chrysopoeia). Self-devouring is the same as self-destruction, but the unison of the dragon's tail and mouth was also thought of as self-fertilization. Hence the text of "Tractatus Avicennae" mentions "the dragon slays itself, weds itself, impregnates itself." In the visions, circular thinking appears in the sacrificial priest's identity with his victim and in the idea that the homunculus into whom Ion is changed devours himself—he spews fourth his own flesh and rends himself with his own teeth. The homunculus therefore stands for the uroboros, which devours itself and gives birth to self. Since the homunculus represents the transformation of Ion, it follows that Ion, the uroboros, and the sacrificer are essentially the same.
The Book of Pictures
This book is divided into 13 chapters, each of them being introduced by a separate image.
Two chapters contain a whole series of images, which - according to Zosimos' statements - are meant to be pondered upon in order to better understand his teaching.
The whole text gives a lively dialogue between an alchemical couple: i.e. Zosimos and his female student Theosebeia, revolving about Zosimos' teaching. It reports Theosebeia's complaining about unclear statements of Zosimos as well as Zosimos' anger about her inability to understand his statements. At first sight, the dialogue deals with question upon how to understand statements of alchemical philosophers like Agathodaimon, Democritos, Isis, Moses, Maria, Ostanes, as well as with questions about technical aspects of the alchemical work. But again and again, Zosimos emphasises that he does not talk about the substances and processes as such, as matter, but that they have to be understood symbolically. Zosimos describes the alchemical work by means of a series of images and says to Theosebeia: "What I wrote and told you, and with the picture I made for you with me in it, I gave you what you need to know, and this should be enough for you.".
[ He also states, that these images depict his own innerpsychic process of transformation.][
Zosimos' teaching is based on the one hand on his own dream visions, reported in the text. Another source for his teaching was his suffering of a passionate love relationship to Theosebeia, being not allowed to be simply lived out physically. This led him to understand the alchemical work as psychic transformation, enabling the adept to hold and contain the fire of attraction. Correspondingly, Zosimos drew symbolic images of his own death and resurrection as explanation for Theosebeia.][
Following Abt, the book can be regarded as the earliest historical description of an alchemical work based on a psychic transformation." And it "is a testimony of the painstaking quest to understand not only the problem but also the meaning of attraction, repulsion and ultimate reconciliation between the outer male and female as well as the inner fire and water" a process that "is described ..with basic substances, mirroring the very elemental, collective character of this process."][
In this book, we find fragments of writings from "The Sulfurs", which are ascribed to Zosimos and from his "Letters to Theosebeia". In the course of the dialogue, those fragments seem to be interrupted by Theosebeia's questions and by further explanations. By this, Zosimos' teaching is presented in an easier and more understandable way, as Abt holds.][
With regard to content and style, there are similarities between both books, "the Book of Pictures" and the "Book of Keys" (see there).
Up to now, only one single Arabic manuscript of the "Book of Pictures" is extant. In the fourth part of the "Book of the Rank of the Sage (Rutbat al-Ḥakīm) its author Maslama al-Qurțubī (formerly wrongly assigned to Maslama al-Magriti)] quotes extensively from the "Book of Pictures". He is the first author quoting it,[ but using another Greek original than the one published in 2015 than the version published 2015 (CALA III, by Th. Abt)][For a list of such fragments see Manfred Ullmann: ''Die Natur- und Geheimwissenschaften im Islam. Handbuch der Orientalistik'' I. Abteilung, Ergänzungsband VI, zweiter Abschnitt. p. 161f. On the Risalat as-Sirr, see p.162f. On the Kitab al-Habib, see p.179.] and has influenced several alchemists like the early Arabic alchemist Ibn Umail
Muḥammad ibn Umayl al-Tamīmī ( ar, محمد بن أميل التميمي), known in Latin as Senior Zadith, was an early Muslim alchemist who lived from to
Very little is known about his life. A Vatican Library catalogue lists one manusc ...
, the "Kitab al-Habib" (Book of the Friend/Lover; including a dialogue between a so-called Rusam and Theosebeia) and the alchemist "Hermes of Dendera", author of "Risalat as-Sirr" (Epistle of the Secret; including a similar dialogue between Hermes Budasir und Amnutasiya). Other traits of Latin symbolic alchemy, like the traditional division of the work in 12 parts or the representation of inner and outer relationship between adept and soror mystica (e.g. in "Rosarium Philosophorum
''The Rosary of the Philosophers'' (''Rosarium philosophorum sive pretiosissimum donum Dei'') is a 16th-century alchemical treatise. It was published in 1550 as part II of ''De Alchimia Opuscula complura veterum philosophorum'' (Frankfurt). The t ...
" and in "Mutus Liber
The ''Mutus Liber'', or ''Mute Book'' (from la, Silent Book), is a Hermetic philosophical work published in La Rochelle in 1677. It ranks amongst the major books on alchemy in Early Modern literature, just as much as does '' Atalanta Fugiens'' ...
") can be traced back to this book and seem to be influcend by it. Fragments of the text of the "Book of Pictures" can be found in "Rosarium Philosophorum" and "Artis Auriferae".[ (e.g. titled "Tractatus Rosini ad Euticiam" (="Treatise of Rosinus to Euticia").]
The Book of Pictures itself is influenced by Ancient Egyptian thinking, its iconography showing relations to pharaonic iconography and having motifs paralleling Egyptian books of the underworld like Amduat
The Amduat ( egy, jmj dwꜣt, literally "That Which Is In the Afterworld", also translated as "Text of the Hidden Chamber Which is in the Underworld" and "Book of What is in the Underworld"; ar, كتاب الآخرة, Kitab al-Akhira) is an imp ...
, which was known until Greek-Roman times.
Regarding the inner and outer relationship between man and woman or between psychic male and female aspects, the "Book of Pictures" forms a cultural bridge between pharaonic thoughts and European medieval alchemy.[
]
The Book of the Keys of the Work
This book is written as commentary in 10 chapters on "the Book of the 10 Keys", a work ascribed to Democritus ( Democritus of Abdera or Pseudo-Democritus
Pseudo-Democritus is the name used by scholars for the anonymous authors of a number of Greek writings that were falsely attributed to the pre-Socratic philosopher Democritus ( 460–370 BC).
Several of these writings, most notably the ...
).[ As at the beginning of the book (fol. 41a.3-4) is written, this commentary was Zosimos' last text written for Theosebeia. According to Abt, the book gives an essence of Zosimos' teachings, as the preamble says, that the book is so clear and understandable, that after its reading, Theosebeia "understood the lchemicalwork".]
There are many parallels between the "Book of the Keys of the Work" and "The Book of Pictures" in terms of subject and style: Both books are written "to my lady" and mainly "in dialogue form, .. havethe same emphasis on the fact that there is just one alchemical operation .. the alchemical work is one and emphasises the same central role for Democritus, 'the head of the sages of his time' .. The operation in both books centres on a composition of vapours .. It has the same essential feature of extracting the subtle with 'gentleness' ..from all four natures, the mixture of like with like, and the need to bind the fugitive spirit. They have analogies in common, for example that of copper with the human being.[
As in the "Book of Pictures", one can trace motives and symbols of Zosimos' teachings that go back to the worldview of pharaonic Egypt. Integrating these motives allows a better understanding of the text.][
]
Surviving works
* ''Authentic Memoirs''
* ''The Book of the Keys of the Work'' (''Kitāb Mafātīḥ aṣ-ṣan'a'')
* ''The Book of Pictures'' (''Muṣḥaf aṣ-ṣuwar'')
* ''Concerning the true Book of Sophe, the Egyptian, and of the Divine Master of the Hebrews and the Sabaoth Powers''
French translation
* ''The Final Quittance''
* ''Letters to Theosebeia''
* ''On the Evaporation of the Divine Water that fixes Mercury''
)
* ''On the Letter Omega''
translated by G.R.S. Mead
George Robert Stow Mead (22 March 1863 in Peckham, Surrey – 28 September 1933 in London) was an English historian, writer, editor, translator, and an influential member of the Theosophical Society, as well as the founder of the Quest Society ...
French translation
* ''The Sulfurs''
*''Treatise on Instruments and Furnaces''
* ''The Visions of Zosimos''
The complete (as of 1888
were published in French by M. Berthelot in ''Les alchimistes grecs''. English translations remain elusive; English translations of the Arabic ''The Book of the Keys of the Work'' (''Kitāb Mafātīḥ aṣ-ṣan'a'') and ''The Book of Pictures'' (''Muṣḥaf aṣ-ṣuwar'') have been published by Th. Abt and W. Madelung.
See also
* Alchemy and chemistry in medieval Islam
*Mary the Jewess
Mary or Maria the Jewess ( la, Maria Hebraea), also known as Mary the Prophetess ( la, Maria Prophetissa) or Maria the Copt ( ar, مارية القبطية, Māriyya al-Qibṭiyya), was an early alchemist known from the works of Zosimos of Panop ...
References
Bibliography
Fragments
* Vol. I (introduction) p. 119, 127—174, 209, 250; vol. II (Greek text) p. 28, 117—120; Vol. III (trans.) p. 117—242.
* p. 1—49: I = ''Sur la lettre oméga''; V = ''Sur l'eau divine''; VI = ''Diagramme'' (ouroboros); VII = ''Sur les appareils et fourneaux''
Arabic works
*
*
*
Studies
* Abt, Theodor (2011). "Introduction to the Facsimile Edition, Introduction to the Translation," in: p. 17-139.
* Abt, Theodor (2016): "Introduction", in: p. 11-53.
*
* Vol. I (introduction) p. 119, 127—174, 209, 250.
* Vol. II, p. 203—266; Vol. III, p. 28, 30, 41.
*
*
*
*
* Knipe, Sergio, "Sacrifice and self-transformation in the alchemical writings of Zosimus of Panopolis," in Christopher Kelly, Richard Flower, Michael Stuart Williams (eds), ''Unclassical Traditions. Vol. II: Perspectives from East and West in Late Antiquity'' (Cambridge, Cambridge University Press, 2011) (Cambridge Classical Journal, Supplemental Volume 35), 59-69.
External links
A translation of Zosimos's Three Visions by Andrew Barrett in 3:AM Magazine
* https://www.3ammagazine.com/3am/three-visions-of-zosimus/
{{DEFAULTSORT:Zosimos Of Panopolis
3rd-century Egyptian people
4th-century Egyptian people
3rd-century births
4th-century deaths
Ancient alchemists
Egyptian alchemists
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Greek alchemists