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ISLAMIC Alchemy

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Bianca
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« on: August 11, 2007, 09:43:12 am »








Zosimus

The most famous character of this time is Zosimus of Panopolis (Akhmim, in Upper Egypt). He probably lived at the end of the third and beginning of the fourth century; he wrote an encyclopedia with twenty-eight books on alchemy which he dedicated to his sister Theosebeia. Some sections are original but most of it reproduces old texts lost to the present time. His name in Arabic, because of the ambiguity of the writing, is often transcribed under different forms: Risimus, Rusim, Rusam. Al-Qifli affirms that he lived before Islam.

Some of his aphorisms and anecdotes are reported by Arab authors such as Jahiz, Ibn Durayd, al-Tawhidi,. Ibn Arfa' Ra's calls him 'the universal wise man and the brilliant flame' (al-hakim aljami' wa-i-shihab al-lami'). Ibn al-Nadlm mentions four books from Zosimus: Kitab al-mafatih f-l-santa; Kitab al-sab'tuna risala; Kitab al-'anasir; Kitab ila jamb alhukama' fi-lsan'a.

The epistle from Zosimus to Theosebeia has the title Mushaf al-suwar (The Book of Images). The name of Theosebeia is often rendered as Atusabiya, Amtuthasiya, Uthasiya, etc. Zosimus can be placed at the end of an evolution in alchemy. With Bolos, it became philosophical; with Zosimus it becomes a mystical religion where the idea of salvation is predominant. In fact, the period which separates Bolos the Democritean from Zosimus saw intense alchemic activity. Vastly different elements - Egyptian magic, Greek philosophy, neo-Platonism, Babylonian astrology, Christian theology, pagan mythology - can be found in Zosimus' texts. He is full of gnostic and hermetic books, he knows the Jewish speculations about the Old Testament. He gives to alchemy a religious character which will remain forever, at least in its traditional course, since with the Arab alchemists it will retain its concrete technical character before meeting the Ismaeli gnostic speculations.

Zosimus and his contemporaries who collected their predecessors' traditions insist on their connection with the Egypt of the Pharaohs or with the Persia of Zoroastra and Ostanes. We can find texts under the name of Agathodaimon compared with Hermes. Some written pieces even say that alchemic texts were engraved in hieroglyphs on steles but it was absolutely forbidden to divulge them.

This Greek-Egyptian alchemy survived in Alexandria for several centuries. From here it will go to Constantinople, where several recensions of the 'collection of Greek alchemists' were compiled, and to the Arabs when they conquered Egypt in the seventh century.
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