The Apocryphon of John (NHC II, 1) and the Graeco-Egyptian alchemical literature

Vigiliae Christianae

Volumn 59, Issue 4, 2005, Pages 438-456

  Charron, Régine ^a  

^a UNIVERSITÉ LAVAL   (Canada)

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EID: 84857314249     PISSN: 00426032     EISSN: 15700720     Source Type: Journal    
DOI: 10.1163/157007205774582127     Document Type: Article

References (134)

1. The expression used by H. M. Jackson, in: Zosimos of Panopolis. On the Letter Omega Missoula, Montana 1978), 1.
2. M. Berthelot & Ch.-E. Ruelle, Collection des anciens alchimistes grecs, Paris, 1888 (reimpr. Osnabrück 1967). Vol. I: Introduction; vol. II: Greek text; vol. III: French translation (hereafter cited CAAG).
3. R. Halleux, Les Alchimistes grecs. Tome I. Papyrus de Leyde. Papyrus de Stockholm. Recettes (Paris, les Belles Lettres, 1981);
4. M. Mertens, Les Alchimistes grecs. Tome IV, Ire partie. Zosime de Panopolis. Mémoires authentiques (ibidem, 1995).
5. and C. Viano, "Olympiodore l'alchimiste et les pré socratiques: une doxographie de l'unité (De Arte Sacra, § 18-27)", in Alchimie: art, histoire et mythes (ed. D. Kahn & S. Matton, S. É. H. A., Paris/Archè, Milan 1995) 95-150.
6. The origin of the modern term is to be found in the Greek words, 'the art of alloying metals' (cf. H. G. Liddell & R. Scott, A Greek-English Lexicon, Oxford, 1968, 2013a), and the Greek for 'Kmt', 'black earth', the native name of Egypt (in Coptic:), (cf. Liddell & Scott 1990a).
7. On this question, see W. Gundel, 'Alchemie', in Reallexikon für Antike und Christentum (Stuttgart 1950) 240-241.
8. See e.g. M. Berthelot, Les origines de l'alchimie (Paris 1885), 57-66;
9. I. Hammer Jensen, Die älteste Alchymie (Det Kgl. Danske Vidensk. Selskab, Hist.-filologiske Meddelelser IV, 2, København 1921), who went so far as to assert that the first alchemists were Jewish-Christian Gnostics (15-20, 77-78, 90);
10. F. Sherwood Taylor, "A Survey of Greek Alchemy", Journal of Hellenic Studies 50 (1930) 109-139 (here 115, 138);
11. H. J. Sheppard, "Gnosticism and Alchemy", Ambix (The Journal of the Society for the Study of Alchemy and Early Chemistry) 6 (1957) 86-101 (here 93-97);
12. idem, "The Redemption Theme and Hellenistic Alchemy", Ambix 7 (1959) 42-46;
13. idem, "The Ouroboros and the Unity of Matter in Alchemy: A Study in Origins", Ambix 10 (1962) 83-96.
14. 2, vol. I, 217-282;
15. J. Doresse, "Hermès et la gnose", Novum Testamentum I (1956) 54-69 [here 63-65];
16. 2) 171-73;
17. See e.g. CAAG II 27, 7;
18. RHT, 260-282.
19. Same conclusion in H. J. Sheppard, "The Ouroboros...", 96:
20. "On the esoteric side, the importance for the alchemist lay in the complementary process-the obtaining of personal redemption as a result of participation in a process carried out on the mineral plane" and in F. Sherwood Taylor, "A Survey...", 138: "Numerous references to Jewish, Egyptian and Gnostics beliefs all go to show that alchemy had a spiritual significance as well as a practical utility."
21. See also N. Janowitz, "Alchemy", in G. W. Bowersock, P. Brown, O. Grabar (ed): Late Antiquity. A Guide to the Postclassical World (Cambridge, Mass. & London 1999), 284-285.
22. See e.g. CAAG II 47, 12-13;
23. CAAG II 41, 1-53, 15.
24. See J. P. Hershbell, "Democritus and the Beginning of Greek Alchemy", Ambix 34, 1 (1987) 5-20
25. and C. A. Wilson, "Pythagorean Theory and Dionysian Practice: the Cultic and Practical Background to Chemical Experimentation in Hellenistic Egypt", Ambix 45, 1 (1998) 14-33.
26. CAAG II 47, 12-13.
27. See e.g. CAAG II 214, 1;214, 15.
28. For a description of the whole process, which takes place in the kerotakis apparatus (CAAG II 157, 25-158, 1;250, 3-4;268, 16-17)
29. see in particular A. J. Hopkins, "A Study of the Kerotakis Process as given by Zosimus and Later Alchemical Writers", Isis 29 (1938) 326-354;
30. See e.g. CAAG II, 252, 4-6;
31. Cf. J. Ysebaert, Greek Baptismal Terminology. Its Origin and Early Development (Graecitas Christianorum Primaeva 1) (Nijmegen 1962) 27-47.
32. Cf. CAAG II, 215, 18-20.
33. Cf. F. Sherwood Taylor, "A Survey of Greek Alchemy", 131: "The recipes which employ the 'divine water' seem to indicate that it had the power of dissolving or disintegrating the substances used in the art, and that it had also the property of colouring metals. It was evidently also a volatile substance..."
34. (= CAAG II, 141-142 and 143, 19-144, 7) and 162-167;
35. Synesius, CAAG II 60, 16-61, 3.
36. For the "spirit" see e.g. CAAG II 73, 10-11;
37. See H. D. Saffrey, "Historique et description du manuscrit alchimique de Venise Marcianus Graecus 299", in Alchimie: art, histoire et mythes (ed. D. Kahn & S. Matton, S. É. H. A., Paris/Archè, Milan, 1995) 1-10.
38. It has been edited by Berthelot & Ruelle, in CAAG II, 292, 13-299, 14;
39. by I. L. Ideler, in Physici et medici Graeci minores, II (Berlin, 1842; reimpr. Amsterdam 1963) 248;
40. by R. Reitzenstein, in "Zur Geschichte der Alchemie und des Mystizismus", Nachr. der kgl. Gesellsch. der Wissensch. zu Göttingen, Phil.-Hist. Klasse 2 (1919) 1-37. (This work of Reitzenstein is not available to me).
41. See also J. Bidez & F. Cumont, Les mages hellénisés, II (Paris, les Belles Lettres, 1938) 325-327.
42. A French translation is in CAAG III, 281-287
43. and (partially) in A. J. Festugière, "La création des âmes dans la Korè Kosmou", in Hermétisme et mystique païenne (Paris 1967) 230-248 [here 241-246].
44. To my knowledge, there exists no complete English translation of this alchemical text, but we find parts of it translated by C. A. Browne in "Rhetorical and Religious Aspects of Greek Alchemy. Part II", Ambix 3 (1948) 22-24
45. and by F. Sherwood Taylor in The Alchemists. Founders of Modern Chemistry (New York 1949) 58-59. The following translations are based on both of these sources.
46. For more details about the problematic manuscript transmission of this text, see CAAG I, 176-183;
47. O. Lagercrantz, "Über das Verhältnis des Codex Parisinus 2327 (= A) zum Codex Marcianus 299 (= M) ", in: Catalogue des Manuscrits alchimiques grecs, II (Bruxelles 1927) 341-358 and IV (1932), 399-432;
48. A. J. Festugière, "Alchymica", in Hermétisme et mystique païenne, 205-229 [here esp. 214-222];
49. R. Romano, "Appunti sul 'Dialogo di Cleopatra coi filosofi'", Cassiodorus I (1995) 235-242.
50. CAAG II 292, 15:
51. CAAG II 292, 15-17:
52. CAAG II 292, 14;
53. CAAG II 294, 7:
54. CAAG II 295
55. CAAG II 292, 18-293-2:
56. CAAG II 293, 7-9:
57. CAAG II 296, 8-9:
58. CAAG II 296, 16-19:
59. CAAG II 293, 16-17:
60. CAAG II 294, 18-19:
61. CAAG II 294, 5:
62. The foul odour coming out is a necessary step in the process. Cf. e.g. Zosimos, CAAG II, 141, 24-25
63. cf. e.g. Zosimus, (CAAG II, 143, 19-144, 7)
64. the word is used with both the feminine and the masculine article (cf. Pap. Leid., lines 28-29, 59, 107, 185:
65. and Pap. Holm., 1. 71:).
66. See also C. G. Jung, "Einige Bemerkungen zu den Visionen des Zosimos", Eranos-Jahrbuch 5 (1937) 15-54
67. and F. Sherwood Taylor, The Alchemists, Founders of Modern Chemistry (New York 1949), 60-65.
68. See the critical edition by M. Waldstein & F. Wisse: The Apocryphon of John. Synopsis of Nag Hammadi Codices II, 1;
69. III, 1; and IV, 1 with BG 8502, 2, Nag Hammadi and Manichaean Studies 33 (London, New York, Köln, 1995)
70. and the interpretation of the passage by M. Waldstein: "The Providence Monologue in the Apocryphon of John and the Johannine Prologue", in Journal of Early Christian Studies 3, 4(1995), 369-402.
71. On the theme of the "descent of the redeemer" in Gnostic literature, see the most important study by J. D. Turner: "The Gnostic Threefold Path to Enlightenment. The Ascent of Mind and the Descent of Wisdom", Novum Testamentum XXII, 4 (1980) 324-351.
72. NHC II 30:32-31:25.
73. On this theme, see G. MacRae, "Sleep and Awakening in Gnostic Texts", in U. Bianchi (ed.), Le origini dello gnosticismo. Colloquio di Messina. 13-18 Aprile 1966 (Leiden 1967) 496-507.
74. NHC II 30:26-27
75. M. Waldstein, "The Providence Monologue...", 377.
76. 5, 941b.
77. See CAAG II, 291, 13 (Cleopatra's discourse) and also e.g. 64, 6;73, 9-10;74, 6-7;98, 4;102, 15;215, 12.
78. See NHC II, 31:23-24
79. and CAAG II 297, 7.
80. To Cleopatra's "medicine of life" we can compare the "medicine of immortality" in Ignatius, Ad Ephes. 20, 2
81. and Clement of Alexandria., Protr. X, 106, 2.
82. On this matter, see Th. Schermann, "Zur Erklärung der Stelle epist. Ad Ephes. 20, 2 des Ignatius von Antiocheia: " Theologische Quartalschrift 92 (1910) 6-19
83. and W. R. Schoedel, Ignatius of Antioch, (Fortress Press, Philadelphia 1985) 97-98.
84. For other occurrences of the in CAAG, see e.g. II 32, 22;47, 7;51, 7;52, 22;103, 4;114, 7;196, 11;214, 13;218, 22;313, 17.
85. CAAG II, 296, 14-15:
86. The origin of this metaphor in baptismal context is to be found in Eph 5:25-32
87. and 2 Cor 11:2.
88. On the theme, see the many examples and references given in M. Aubineau: Homélies pascales (cinq homélies inédites), (Sources Chrétiennes 187, Paris 1972) 264-265
89. and J. Lemarié, La manifestation du Seigneur (Paris 1957) 361-378: "Le baptême, mystère nuptial."
90. For the "Valentinians", the "mystery of the bridal chamber" was the name given to the rite itself, a kind of initiation following baptism. On this, see the lemma "Brautgemach" in Lexikon für Theologie und Kirche, (dritte Auflage, 1993), Band 2, p. 662-63;
91. J.-M. Sevrin, "Les noces spirituelles dans l'Évangile selon Philippe", Le Muséon 87(1974), 143-193
92. and J. D. Turner, "Ritual in Gnosticism", in Gnosticism and Later Platonism. Themes, Figures and Texts (ed. J. D. Turner & R. Majercik), SBL Symposium Series 12(Atlanta 2000), 83-139 (here 111-118) and the literature cited.
93. See esp. Rom 6:3-9;8:18-21;
94. 1 Cor 15:42-49;
95. 2 Cor 3:18;
96. Phil 3:21.
97. CAAG II, 296, 20-22:
98. CAAG II, 297, 14-15:
99. CAAG II, 298, 12.
100. See R. Reitzenstein, "Zur Geschichte...", 20.
101. R. Reitzenstein, Hellenistic Mystery-Religions. Their Basic Ideas and Significance, Pittsburgh, 1978, 399-400
102. transl. by J. E. Steely, from Die Hellenistischen Mysterienreligionen. Nach Ihren Grundgedanken und Wirkungen, Darmstadt, 1966 (reprint from 1927), 315.
103. Some of which are: darkness before baptism; the call to awakening; the reception of the seal of the spirit and the light; dying and regeneration; mortal body becoming a glorious, resurrected body; mystery of the 'union' with Christ; the wearing or donning of Christ; the ressurected body as a dwelling-place (cf. Rom 6:2-14;8:9-15, 23;13:11;
104. 1 Cor 4:1;15:35-53;
105. 2 Cor 1:22;3:18;5:1-10;
106. Eph 1:13;4:30;
107. 5:8-14, 23-32 Phil 3:21
108. Heb 6:4;10:32).
109. Her God being the Creator God: cf. CAAG II 298, 8
110. Cf. CAAG II, 290, 11-15: sitting on a throne, he is teaching about the "monad" and the four elements.
111. There is no mention in the text to her being the 'queen' Cleopatra; pace Reitzeinstein, Hellenistic Mystery-Religions... 398
112. and Festugière, RHT I, 240.
113. On the school of Maria, see: F. Sherwood Taylor, "The Origins of Greek Alchemy", Ambix 1 (1937) 39-42;
114. R. Patai, "Maria the Jewess: Founding Mother of Alchemy", Ambix 29, 3 (1982) 177-187.
115. A subsequent paper will consider the question of the link between the "wise" Cleopatra (cf CAAG II, 290, 7 and 10) and Maria, a question which cannot be addressed in the limits of the present paper.
116. Cf. J. D. Turner, "The Gnostic Threefold Path...", 342, n. 11: "Jewish wisdom literature forms the pre-gnostic prototype for the descent motif of ApocryJn..." and M. Waldstein (n. 37) 371: "The Providence Monologue is a non-Christian text rooted in Hellenistic-Jewish wisdom speculations which it recasts in recognizably Gnostic fashion. "
117. See also J.-M. Sevrin: Le dossier baptismal séthien. Études sur la sacramentaire gnostique, Bibliothèque copte de Nag Hammadi, Section «Études» 2 (Québec 1986) 35-37.
118. On this practice, see in particular J.-M. Sevrin, "Le dossier baptismal séthien...", 31-37, 70-75, 114-15;
119. A. H. B. Logan, "The Mystery of the Five Seals: Gnostic Initiation Reconsidered", Vigiliae Christianae 51 (1997) 188-206.
120. See e.g. CAAG II, 291, 19-20 (Cleopatra);
121. Cf. Zosimos (CAAG II, 216, 2: Cleopatra's sealing (supra, p. 10) corresponds to the fifth operation. The number "five" in this context may also refer to the state of perfect "oneness" achieved by the transformation of each of the four elements into a higher state: from earth (= blackness) to fire (= gold and light), through water and air (= spirit). In the Platonic tradition too a five-step process occurs
122. (see Theo Smyrnaeus, Expositio rerum mathematicarum 14, 18-16, 2 Hiller).
123. cf. Zosimos: CAAG II, 142, 12-14
124. CAAG II, 113, 6-7 (Mertens, 41-42).
125. (cf. NHC II, 19:32-20:9;21:4-13).
126. See Zosimos, "On the Letter Omega", § 8-11
127. La Gnose valentinienne et le témoignage de Saint Irénée (Paris 1947) 243-44 and 614.
128. See also H. J. Sheppard, "Gnosticism and Alchemy" (n. 6), 93-94.
129. One could go further and compare for ex. the following two passages of Cleopatra's discourse, CAAG II, 294, 18-19:
130. with the most important axiom attributed to the Valentinian Theodotos by Clement of Alex. (Exc. Theod. 32, 1
131. and Strom. IV, 13, 90, 2): "As the Unity resides in the Pleroma, each of the aeons has its own pleroma being a couple. Everything coming from a couple is a pleroma, everything coming from only one, is an image"
132. with a list of examples (e.g. Irenaeus, Adv. Haer. 1, 21, 3-5;
133. Ps.-Hippolytus, Ref Omn. Haer. 5, 21, 1-5).
134. See now R. Charron & L. Painchaud, '"God is a dyer'. The Background and Significance of a Puzzling Motif in the Coptic Gospel According to Philip (CG II, 3) " Le Muséon 114 (2001) 41-50.