ON THE ANTIQUITY OF ALCHYMY. HOUGH I am no alchymist, yet as a relaxation from severer studies, I have read with considerable attention the works of the most celebrated writers on alchymy; and, as the result of this reading, am induced to think, that there is as much historical evidence for the truth of this art, as for any past transaction, which is believed on the testimony of those that record it. I was much gratified, therefore, to find, in the preceding number of the Classical Journal, the arguments of those who contend that the Egyptians possessed this art, displayed with so much ability by Sir William Drummond. Certain very respectable authorities, however, for the great antiquity of this art, appear not only to have escaped the notice of that gentleman, but of all the modern writers with whom I am acquainted. The authorities are these: Manetho, in the 4th book, p. 66, of his astrological poem, entitled Apotelesmatica, has the following lines : Και μουνη Κυθέρεια συνῃ καλῳ Φαέθοντι Ρεκτηρας χρυσοίο, και Ινδογενούς ελέφαντος i. e. "Venus alone, in conjunction with the beautiful Phaethon (the sun), indicates MAKERS OF GOLD, and workers of Indian ivory." This Manetho lived in the time of Ptolemy Philadelphus, to whom also he dedicated his work. In the second place, the Empress Eudocia, in her Greek Dictionary, p. 108, published by Villoison, observes as follows, concerning the so much celebrated Golden Fleece: 410vu Μιτυληναίος, ανθρωπον φησι γεγενησθαι παιδαγωγον του Φρύξου, ονόματι Κριον και δέρας χρυσόμαλλον, ουχ ως ποιητικώς φέρεται, αλλα βιβλιον ην εν θερμασί γεγραμμένον, περιεχον όπως δει γενεσθαι δια χημειας χρυσουν. εικοτως ουν οι τοτε λεγει, χρυσουν ωνόμαζον αυτο δέρας, δια την εξ αυτού ενεργειαν. i. e. 66 Dionysius the Mitylenean says, that a man whose name was Crius,' was the pedagogue of Phryxus, and that the sheep-skin had a golden fleece, not conformably to poetic assertion, but that it was a book written on skins, containing the manner in which gold ought to be made, according to the chymie art. Justly therefore, did those of that period denominate the skin golden, through the energy proceeding from it." This Diony 'This word, as the learned reader well knows, signifies a ram. sius, as Fabricius shows (in Biblioth. Græc.), lived somewhat prior to Cicero. Και η In the third place, Plotinus, in his treatise On Matter, speaks of the analysis of other metals into gold, as a thing possible to be effected. For he says, Analysis also shows the existence of matter [i. e. of the formless and ultimate subject of bodies]. Just as if a pot should be analysed into gold, but gold into water; and water when corrupted, requires an analogous process.' αναλυσις δε οιον ει η φιαλη εις τον χρυσον· ο δε χευσος εις ύδωρ, και το ύδωρ δε φθειρόμενον το ανάλογον απαιτεί. What Plotinus here says of the analysis into gold, is perfectly conformable to the assertion of Albertus Magnus, as cited by Becher in his Physica Subterranea, p. 319. For his words are, «Non dari rem elementatam, in cujus ultima substantiatione non reperiatur aurum." metals likewise may be analysed into water is the doctrine of Plato, who in his Timæus says, " that water is twofold, one kind of which is humid, but the other fusile." And he adds, " that among all those which we denominate fusile waters, that which becoming most dense from attenuated and equable parts, is of a uniform kind, and participates of a splendid and yellow color, is that most honored and valuable possession gold, which is usually impelled through a rock." That all In the last place, in the selections from Chemical Greek Manuscripts, in the Bibliotheca Græca of Fabricius, Tom. 12. p. 765, there is an extract from a treatise of one Olympiodorus to Petasius, king of Armenia, in which among other things it is said, "that the art of making gold was most diligently concealed by the Egyptians; that those who were skilled in the art, alone exercised it for the use of the king; and that these men accompanied him in his wars, in order to supply his treasury." For the sake of the learned reader, however, and as the extract does not appear to be much known, I will transcribe the whole, as given by Fabricius. Ολυμπιόδωρου φιλοσοφου Αλεξανδρέως προς Πετασιον τον βασιλεα Αρμενίας εις το κατ' ενέργειαν Ζωσίμου όσα απο Ερμου και των φιλοσοφων ήσαν ειρημένα. Incipit: Γίνεται η ταρίχεια απο μηνος Μεχιρ κε και εως Μεσωρι κε, &c. In hoc apospasmatio multa non indigna relatu, quæ excerpere juvat. Εθος γαρ τοις αρχαιοις συγκ καλυπτειν την αληθειαν, και τα πάντα τοις ανθρωποις ευδηλα δια αλληγο ξίων τινων και τεχνης ενφιλοσοφου αποκρύπτειν, ου μονον δε οτι τας τι μιας ταύτας τέχνας τη αφέγγει αυτών και σκοτεινοτατη εκδοσει συνεσκιασαν, αλλα και αυτα τα κοινα ρηματα δι αλλων τινων ρημάτων μετεφρα σαν, εις τουτο αυτο Πλατωνα και Αριστοτέλην αλληγορήσαντες.- -Αυ την δηλαδη την ψαμμον ανωθεν ουσιουσαν, ηντινα οι αρχαιοι δια Το κυριον ονομα επεθηκαν λιθαργυρον. και εις αυτήν εστιν ευρείν και το τετρασυλλαβον, και το ενναγραμμον γνους οτι τα σκωρίδια εστι το όλον μυστηριον, ολοι γαρ εις αυτα κρεμανται και αποβλέπουσι, και τα μύρια αινιγματα εις αυτα ανατρέχει, και αν βίβλοι αι τοσαυται αὐτα αινίττονται.αυται αι Αιγυπτίων γραφαι, και ποιήσεις και δόξαι, χρησμοι τε δαιμόνων και εκθεσεις προφητών. Sæpius citatur Zosimus, sed et Democritus, Agathodamon, et Maria. Zosimi dictum ab aliis etiam laudatum: εαν μη τα σώματα ασώματωσης και ποιησης τα δυο εν, ουδέν των προσδοκώμενων εσται. I Sed quæ ex ejusdem τη τελευταία εποχη προς Θεοσεβειαν afferuntur, adscribenda sunt, quæ et infra num. 45. repetuntur, nihilo magis integra: Ολον το της Αιγυπτου βασιλειον, ω γυναι, απο των δυο τούτων τεχνων συνεστηκε, των τε κηρυκων και των φυσικων ψαμμών. η γαρ καλουμένη θεία τεχνη, τουτεστιν η δογματική περι την ασχολούται απαντες οι ζητουντες τα χειροτμήματα απαντα, και τας τιμίας τέχνας, τας τέσσαρας φημι, δοκουσιν τι ποιειν μονοις εξεδόθη τοις ιερεύσιν. η γαρ φυσικη ψαμμουργικη βασιλεων ην. ωστε και εαν συμβη ιερέα η σοφόν λεγομενον ερμηνευσαντα τα εκ των παλαιων, η απο προγονων εκληρονομησεν, και εχων και ιδων την γνωσιν αυτων την ακωλυτον, ουκ εποιει ετιμωρειτο γαρ. ωσπερ οι τεχνιται οι επισταμενοι βασιλικον τυπτειν νομισμα, ουχ εαυτοις τύπτουσιν, επει τιμωρούνται. ουτω και επι τοις βασιλεύσι των Αιγυπτίων, οι τεχνιται της εψήσεως, οι έχοντες την γνωσιν της αμμοπλυ σιας και ακολουθίας, ουχ εαυτοις εποιουν, αλλ' εις αυτο τουτο εστρατεύοντο εις τους θησαυρους εργαζομενοι. ειχον δε και ιδιους αρχοντας επικείμενους επανω των θησαυρών, και αρχιστρατηγους, και πολλην τυραννίην της εψήσεως. νομος γαρ ην Αιγύπτιοις, μηδέ εγγράφως αυτα τινα εκδίδοναι. Τίνες ουν μεμφονται Δημοκριτον και τους αρχαίους, ως μη μνημονευ σαντας τούτων των δυο τεχνων, αλλα μόνων των λεγομενων τιμίων. ματην δε αυτους μεμφονται. ου γαρ ηδυναντο φιλοι οντες των βασιλεων Αιγυπο του, και τα πρωτεία εν προφητική αυχούντες, πως ηδύναντο αναφανδον μαθηματα κατα των βασιλεων δημοσια εκθεσθαι, και δούναι άλλοις πλουτου τυραννίδα. ουτε ει ηδύναντο εξεδίδουν, εφθάνουν γαρ. μονοις δε Ιουδαίοις εξον ην λαθρα ταυτα ποιειν και γράφειν και εκδιδοναι· αμελει γουν ευρισκομεν Θεοφίλον τον Θεογενους, γράψαντα ολα τα της χειρο γραφίας ευτυχεια, και Μαρίας την καμινογραφίαν, και αλλους Ιουδαίους, και Συνέσιος προς Διοσκόρον 2 γραφων, &c. Ad Ptolemai Bibliothecas allegat his verbis : καλείται δε και παρθενος γη, και γη αιμα τωδης. Ταυτα δε ευρήσεις εν ταις Πτολεμαίου βιβλιοθήκαις. The most remarkable circumstance in this extract is, that permission should be given by the Egyptian kings, to the Jews alone, latently to practise, to write about, and to publish this art. Perhaps this most singular exception in favor of the Jews, was owing to 3 Αl. χειροτεχνήματα, vel χειρόκμητα. 2 This Dioscorus was a priest of Serapis in Alexandria, so that he lived prior to the destruction of the ancient temples. See the treatise of Synesius to him, in the 7th vol. of Fabricius. their being more expert in the art of making gold, and in conse- · quence of this supplying the royal treasuries more speedily, and more abundantly than other alchymists. For they were always a people immoderately addicted to gain. Manor Place, Walworth, July 9. THOMAS TAYLOR. IN EURIPIDEM COMMENTARII Joannis SEAGER, A.B. Bicknor. Wallicæ in comitatu Monumethia Rectoris. NO. I. Hecuba, v. 265. ̓Αλλ' οὐδὲν (inquit Hecuba) αὐτὸν (Achillem) ἡδέ γ' (Polyxena, cædi destinata) είργασται κακόν. ̔Ελένην νιν αἰτεῖν χρὴ τάφῳ προσφάγματα. Πρόσφαγμα τι sine causa conjecit Beckius. Porson. Si Ελένην et προσφάγματα diversæ rei accusativi sunt, et constructio eadem quæ in Posce deos veniam, sine causa tantum conjecit Beckius ; nam, quod ad sensum, προσφάγματα, numero plurali pro singulari posito, a πρόσφαγμα τι non discrepat : sin ejusdem rei accusativi 'Ελένην et προσφάγματα, si Helena ipsa victima, loco Polyxenæ, Achilli poscenda fuit, plus quam supervacanea conjectura Beckii; sensus enim οίχεται, et melius fuisset dare ̔Ελένην νιν αἰτεῖν χρὴ τάφῳ πρόσφαγμα ΤΟΙ— Porro, versu sequenti (266) pro Κείνη γὰρ ὤλεσεν νιν, εἰς Τροίαν τ' ἄγει, legendum, Κείνη γὰρ ὤλεσέν νιν, Η Σ Τροίαν Γ' ἄγει. “ Quæ quidem ad Trojam ducit.” [At τοι vix unquam sententiam claudit. ED.] Hecuba, v. 605. (603. ed. Pors.) Μὴ θιγγάνειν μου μηδέν', ἀλλ ̓ εἴργειν ὄχλον Τῆς παιδός. Sic male vulgo legebantur hæc verba Hecubæ de Polyxena jamjam moritura. Porsonus, subdistinctione post ὄχλον posita, τὸ μου recte cum τῷ παιδὸς colligavit. Sed quanto elegantius fuisset Μὴ θιγγάνειν ΜΟΙ μηδέν, ἀλλ ̓ εἴργειν ὄχλον, Τῆς παιδός ! Hecuba, v. 1000. (986. ed. Pors.) Hujusce versus (986) obscuritatem agnoscunt Musgravius et Reiskius. Polydorus, Hecubæ filius, Polymestori commissus fuerat, qui, fide fracta, pupillum jugulaverat. In dialogo inter Hecubam et Polymestorem, ex quo locus hic descriptus est, dissimulat illa notitiam suam Polydori cædis, odiumque inde in Polymestorem susceptum. Si legeremus ΕΣΩ φιληθεὶς, ὥς ΓΕ νῦν ἐμοὶ φιλεῖ, verba Hecubæ personæ magis convenirent; cum parentheticum et ambiguum hoc dictum, amicitia a Polymestore attributum, communis odii in hunc imprecationem sive votum velaret. Hecuba, v. 1270. (1252. ed. Pors.) Polymestor. Κύων γενήσει, πύρσ ̓ ἔχουσα δέργματα. Hecuba. Θανοῦσα δ', ἢ ζῶσ ̓, ἐνθάδ ̓ ἐκπλήσω βίον ; Polymestor. Θανοῦσα. τύμβῳ δ' ὄνομα σῷ κεκλήσεται. Hoc ridiculi aliquid habere vidit Musgravius, qui, approbante Porsono, conjecit ἐκπλήσω πότμον ; Attamen vera lectio mihi videtur, Θανοῦσα δ', ἢ ΠΩΣ, ΚΕΙΝΟΝ ἐκπλήσω βίον; "Morte ne, an transformatione alia, caninam illam vitam finiam? Orestes, v. 384. (378. ed. Pors.) Orestes, matricidii penas civibus daturus, Menelao, tum primum laboribus et periculis Trojani belli, reditusque ad patriam, elapso, Σώσον μ'. inquit, ἀφίξαι δ' αὐτὸς εἰς καιρὸν κακῶν. quod vertitur, « Serva me : advenisti ipse in ipso articulo malorum.” Vel legendum, ἀφιξαι δ' ΑΥΤΟΝ εἰς καιρὸν κακῶν, vel potius interpretandum, Ipse enim in ea tempora incidisti quibus mala passus sis. Haud ignarus ipse mali, misero succurre. Orestes, v. 429. (423. ed. Pors.) Οὐδ ̓ ἤγνισαι σὸν αἷμα κατὰ νόμους χεροίν ; Oresti ait Menelaus. Malim, Οὐδ' ήγνισαι ΣΑΙΝ αἷμα κατὰ νόμους χεροῖν ; Orestes, v. 735. (727. ed. Pors.) Εἰκότως κακῆς γυναικὸς ἄνδρα γίγνεσθαι κακόν. « Forsan distinguendum post εἰκότως, et oratio in fine versus suspendenda, utpote abrupta." Porson. Malim, ΕΙΚΟΣ ΗΝ κακῆς γυναικὸς ἄνδρα γίγνεσθαι κακόν. |