Some recent developments in the historiography of alchemy

The number of researchers and publications devoted to the history of alchemy has seen exponential growth and diversification in recent decades, to such an extent that some scholars speak of a "New Historiography of Alchemy". On the occasion of the seventy-fifth anniversary of the Society for the History of Alchemy and Chemistry, this paper outlines some highlights of the literature since 1990, with a view to identify current trends but also challenges for the future. Some of the most important changes identified are a marked awareness of the risks of presentism, a shift from ambitious histories to contextualised microhistories, a heightened recognition of the internal diversity of historical alchemy, and a greater emphasis on its practical dimensions and its role in the Scientific Revolution. Among the challenges, the paper underscores the potential risks of an excessive historiographical fragmentation, the need for further interdisciplinary training and cooperation, and the responsibilities of alchemy historians towards students and the general public alike.     

Alchemy and Mining: Metallogenesis and Prospecting in Early Mining Books

Abstract

Historians have assumed that alchemy had a close association with mining, but exactly how and why miners were interested in alchemy remains unclear. This paper argues that alchemical theory began to be synthesised with classical and Christian theories of the earth in mining books after 1500, and served an important practical function. The theory of metals that mining officials addressed spoke of mineral vapours (Witterungen) that left visible markings on the earth's surface. The prospector searched for mineral ore in part by studying these indications. Mineral vapours also explained the functioning of the dowsing rod, which prospectors applied to the discovery of ore. Historians of early chemistry and mining have claimed that mining had a modernising influence by stripping alchemy of its theoretical component, but this paper shows something quite to the contrary: mining officials may have been sceptical of the possibility of artificial transmutation, but they were interested in a theory of the earth that could translate into prospecting knowledge.     

Between Aquinas and Eymerich: The Roman Inquisition’s Use of Dominican Thought in the Censorship of Alchemy

In the latter half of the sixteenth century the Roman Inquisition developed criteria to prosecute a series of operative arts, including various forms of divination and magic. Its officials had little interest in alchemy. During that period the Roman Inquisition tried few people for practising alchemy, and it was rarely discussed in official documents. Justifications for prosecuting alchemists did exist, however. In his influential handbook, Directorium inquisitorum, the fourteenth-century inquisitor Nicholas Eymerich had developed a clear rationale for the investigation and prosecution of alchemists as heretics. His position was endorsed in the 1570s by Francisco Peña in his commentary on Eymerich’s handbook. In this article I explore the reasons why alchemy held this ambiguous status. I argue that members of the Dominican Order developed two traditions of thinking about alchemy from Aquinas’s thought. The first, and closest to Aquinas’s own belief, held that alchemy was a natural art that posed no danger to the Christian faith. The second, developed by Eymerich from a selective reading of Aquinas’s writings, indicated specific circumstances in which alchemists could be investigated. The Roman Inquisition’s response to alchemy vacillated between the positions advocated by Aquinas and Eymerich.     

Books,Gold, and Elixir: Alchemy and Religious Orders in Early Modern Naples

In the early modern period Naples was a European centre of learning where a number of scholars engaged with alchemy. Variously perceived as a legitimate scientific practice or as a mendacious trick for gullible minds, alchemy engaged Neapolitan scholars in an ongoing dispute that involved members of the clergy. In this article I consider convents as research centres mainly engaged with medical alchemy. Specifically, I reconstruct the activity of the Dominican friar Tommaso d’Eremita. Upon his arrival at the Neapolitan convent of Santa Caterina a Formello in 1609, d’Eremita set up a laboratory where he spent years working on alchemical procedures in order to produce an elixir of life for the benefit of all. Beyond this charitable mission, I argue that members of religious orders in Naples engaged with alchemy for different purposes. In so doing, I discuss the cases of some members of religious orders in Naples who practised chrysopoeia with the aim of producing artificial noble metals.     

Cross and Crucible: Alchemy in the Theology of Paracelsus

Paracelsus was not only a reformer of medicine with a preference for medical alchemy, but also emerged as a radical church reformer. However, he only rarely used the imagery of alchemy as a parable for theological salvation. Fire as the driving force for every alchemical process was also suitable as an image for the purification of souls. A central idea of alchemy, to transfer a substance from its still impure original state into the purified final state, was very much in line with Paracelsus’s doctrine of the Last Supper, according to which the mortal human who had descended from Adam is to be brought to a new birth through baptism with the Holy Spirit. As an alchemist, Paracelsus was keenly interested in the transfiguration of Christ, which he first explained alchemically, but later magically, probably according to the model of Giovanni Pico della Mirandola.     

Translating Ancient Alchemy: Fragments of Graeco-Egyptian Alchemy in Arabic Compendia

Translation played a vital role in the development and transfer of alchemy in Antiquity and the Early Middle Ages. Since its origins in Graeco-Roman Egypt, alchemy was encapsulated in Greek texts which allegedly relied on Persian or Egyptian sources. Later, a variety of Greek and Byzantine writings were translated into Syriac and Arabic, and these translations were in turn fragmented and disseminated in later Arabic compendia. This paper will first review the main phases of this historical process of transmission of alchemy from one language and culture to another. Second, this process will be examined using two significant case studies: a close analysis of various quotations from Graeco-Egyptian authors (Pseudo-Democritus, Zosimus of Panopolis, and Synesius) as presented in two Arabic dialogues on alchemy, The Tome of Images and The Dialogue between āras and the King Caesar. These sources demonstrate some of the concrete textual realities that underlie general patterns of translation and reception.     

Textual Alchemy: The Transformation of Pseudo-Albertus Magnus's Semita Recta into the Mirror of Lights

Abstract

This article explores the strategies of and the reasons behind the reworking of pseudo-Albertus Magnus's Semita recta into the Mirror of Lights. I argue that the redactor sought to provide a more comprehensive defence of the legitimacy of alchemy than found in the Semita recta. In the process of doing so, he reshaped the original text so as to present three units that addressed different parts of the alchemical opus: first, theory and justification of alchemy; second, basic information on substances and procedures; and, third, practice. The redactor employed sophisticated textual tools identical to those seen in scholastic texts. These strategies, I argue, constitute part of the redactor's attempt to bring authority and credibility to his project and to alchemy in general. Certainly, much more attention needs to be paid to these experiments of textual alchemy in order to understand the practice of alchemy in the late medieval period.     

Stoicism and Alchemy in Late Antiquity: Zosimus and the Concept of Pneuma

At the beginning of the twentieth century, historians associated the alchemy of the third-century alchemist Zosimus of Panopolis with Platonism and Aristotelianism, explicating his theory of alchemical transmutation under the intellectual umbrella of these philosophical traditions. More recently, scholars of alchemy such as Christina Viano and William Newman have suggested a connection between Zosimean alchemy and Stoicism. Through a close reading of texts in Zosimus’s corpus, this paper posits a Stoic interpretation of several aspects of Zosimean alchemy, focusing on the concepts of pneuma and tension. For Zosimus, I argue, pneuma played a vital role in colouring metals, while tension conferred stability and cohesion upon metallic compounds. This interpretation suggests that Zosimus applied Stoic concepts to describe the alchemical process of tincturing metals.     

A New Alchemical Poem Attributed to Khālid b. Yazīd (d. ca. 705)

This paper deals primarily with the identification of an inaccurately catalogued alchemical poem attributed to the famous Umayyad prince Khālid b. Yazīd (d. 705), edited, translated, and commented upon here for the first time. The paper also addresses the authenticity of Khālid’s interest in alchemy and connects that interest to the need of the early Islamic empire to develop its own gold coinage as a sign of political independence from Byzantine coinage that was up till then the currency of the lands occupied by early Muslims in the regions of modern-day Egypt and Syria. On the matter of the legendry character of Khālid which was apparently started by Ibn Khaldun and passed on after him to most nineteenth-century and early twentieth-century orientalists, the paper exposes here the inner contradictions in Ibn Khaldun’s theorising on the matter, and his failure to understand why someone like the historical Prince Khālid would be interested in alchemy.     

Establishing the Canon: George Ripley and his Alchemical Sources

Abstract

George Ripley, Canon of Bridlington (ca. 1415 to ca. 1490) was one of England's most famous alchemists, whose alchemical opera attracted study and commentary throughout the sixteenth and seventeenth centuries, and were printed and translated both in England and abroad. Yet Ripley's frequently baffling texts have proved resistant to scholarly interpretation. This paper attempts to unravel some of Ripley's alchemical theories and practice, firstly by identifying his major sources, and secondly by gauging his response to these texts. For instance, although Ripley's interest in the corpus of alchemical texts pseudonymously attributed to Ramon Lull is well documented, it transpires that his best known work, the Compound of Alchemy, or Twelve Gates, is actually based not on a Lullian work, but on a Latin treatise that Ripley attributed to the little-known alchemist, Guido de Montanor. Further clues to Ripley's alchemical thought can be obtained by considering his handling of a potential conflict between his two authorities, Lull and Guido. The resulting insights into Ripley's alchemy provide an instrument for assessing which of Ripley's pseudoepigraphic works can be truly called "canonical".     

The Survival of the Frater Medicus? English Friars and Alchemy,ca. 1370–ca. 1425

This essay reinserts friars into the story of alchemy and medicine in late medieval England. Much of the evidence for the activity of friars, mostly Franciscans, is to be found in a Latin text compiled in 1416–1425, the Tabula medicine. Here friars appear as sources for remedies, and a significant number of these remedies are alchemical. The quintessence found in the writings of John of Rupescissa is used for a variety of medical complaints. Some of the alchemical remedies are selected for closer examination here. These include distillations of human blood which are recommended by brother Robert Winstanton for use in surgery, either to knit flesh together or to cut through it. Natural balsam was in very short supply in Western Europe, though it served as a panacea for multiple ailments. The friars offer a number of different recipes to make artificial balsam, ranging from comparatively simple distillations through to the use of multiple fractional distillations to produce the finest of all balsams. The friars found that distilled waters made with herbs were more effective than herbal simples without distillation in the treatment of many different complaints.     

Views on History in Medieval Alchemical Writings

Abstract

During the Middle Ages, the prevailing conception of the history of alchemy was that of a genealogical line of descent — both carnal and spiritual — where the original paternal figure was invested with the role of ensuring unity of knowledge. The relationship between this figure and its descendants was one of genus and species. On an epistemological level, the genealogy of knowledge entails the idea of an initial full revelation of knowledge, and its subsequent (partial) loss and recovery. Fundamentally, this view precludes the idea of progress. However, within the frame of history of salvation, alchemy was being assigned a particular role. In writings of, or associated with, Franciscan spirituals, it was meant to provide both material and spiritual support for fighting the Antichrist. From the early fourteenth century onwards, the adherence to a Christocentric and anthropocentric perspective favoured the idea of progress, in the sense that human knowledge of natural and artificial transformations was considered to be increasingly complete. This progress was considered primarily to be one of spiritual perfection, aimed at restoring the nature of man.     

Private Philanthropy and Basic Research in Mid-Twentieth Century America: The Hickrill Chemical Research Foundation

The Hickrill Chemical Research Foundation, located north of New York City on the estate of its patrons, Sylvan and Ruth Alice Norman Weil, had a short (1948–59) but productive life. Ruth Alice Weil received a Ph.D. in organic chemistry in 1947, directed by William von Eggers Doering of Columbia University. She intended that Hickrill contribute to cancer chemotherapy while providing resources for Doering's more speculative research. Ultimately, Doering's commitment to theoretical organic chemistry set Hickrill's research agenda. Lawrence Knox, an African American with a Harvard Ph.D., supervised the laboratory's daily activities. Hickrill's two dozen postdoctoral fellows produced path-breaking results in Hückel aromatic theory and reactive intermediate chemistry, fostering the postwar emphasis on “basic science.” This essay places the Laboratory's successes in the wider context of postwar politics and scientific priorities. Private philanthropic support of basic science arose because it received little pre-World War II government support. In the immediate postwar period, modest organisations like Hickrill still met a need, but the increasing governmental defence- and non-defence-related support for science eventually rendered them unnecessary.     

Acceleration of catalyst discovery with easy,fast, and reproducible computational alchemy

The expense of quantum chemistry calculations significantly hinders the search for novel catalysts. Here, we provide a tutorial for using an easy and highly cost‐efficient calculation scheme, called alchemical perturbation density functional theory (APDFT), for rapid predictions of binding energies of reaction intermediates and reaction barrier heights based on the Kohn‐Sham density functional theory (DFT) reference data. We outline standard procedures used in computational catalysis applications, explain how computational alchemy calculations can be carried out for those applications, and then present benchmarking studies of binding energy and barrier height predictions. Using a single OH binding energy on the Pt(111) surface as a reference case, we use computational alchemy to predict binding energies of 32 variations of this system with a mean unsigned error of less than 0.05 eV relative to single‐point DFT calculations. Using a single nudged elastic band calculation for CH₄ dehydrogenation on Pt(111) as a reference case, we generate 32 new pathways with barrier heights having mean unsigned errors of less than 0.3 eV relative to single‐point DFT calculations. Notably, this easy APDFT scheme brings no appreciable computational cost once reference calculations are performed, and this shows that simple applications of computational alchemy can significantly impact DFT‐driven explorations for catalysts. To accelerate computational catalysis discovery and ensure computational reproducibility, we also include Python modules that allow users to perform their own computational alchemy calculations.     

Application of Raman microscopy to the characterization of different verdigris variants obtained using recipes from old treatises

Verdigris is an historical pigment of synthetic origin widely used in the artistic scope, from the antiquity to beginning of 19th century. It is a greenish or green-bluish colored product resulting from corrosion of pure copper and alloys caused by the action of different chemical reagents. The preparation recipes are numerous and appear in old texts, such as: treatises of art and texts of alchemy, as well as in books of secrets, natural history and those concerning medicines. A comparative study of these recipes shows significant differences depending on the initial components and the methodology applied in the synthesis of the pigment. Consequently, typical verdigris pigments very likely correspond to a variety of chemical compositions and, in addition, it might contain certain amounts of unknown by-products. To confirm such hypothesis, four different preparation recipes of verdigris have been carefully reproduced in our laboratory, and characterized by Raman microscopy. Our experiments allowed us to establish interesting differences among the studied samples. Some differences are mostly related to the ingredients used in the elaboration of the so-called raw verdigris. In other cases, the observed variations are consequence of the recrystallization treatment of the pigment. In general, all spectra reveal the existence of common component, namely, the copper(II) acetate (hydrated or anhydrous). However, other minority components have been detected in our samples, for instance, copper oxides, copper chlorides, and ammonic salts. In some cases, these compounds allow us to deduce the type of recipe used in the elaboration of the pigment.     

Toleration of Alchemists as a Political Question: Transmutation,Disputation, and Early Modern Scholarship on Alchemy

Abstract

In July 1702, Johann Franz Buddeus chaired a disputation with the title, "A Political Question: Whether Alchemists Should Be Tolerated in the Republic," in the wake of the reported transmutational success of Johann Friedrich Böttger just a few months earlier. This paper begins with this context, and then examines Buddeus's thesis, analyses its elemental notions, elaborates the major themes that underlay his thesis, and reviews the contemporary responses to this thesis. It also investigates a vast body of literature that constituted Buddeus's sources, and surveys five kinds of publications that characterised the early modern scholarship on alchemy.     

Alchemy in Early Modern England

Abstract

The seventeenth-century technologist and colonist William White (ca. 1600–73) has been cited as an alchemical tutor to Gabriel Plattes and George Starkey, and hailed as an early modern "wizard of industrial efficiency." This study — the first that focuses on White individually — pays particular attention to White's extraordinary reputation for furnace design and manufacture. By examining the sources of knowledge and social connections that enabled White to acquire and disseminate his knowledge of metallurgy, the authors develop a genealogy of fornacic design that extends from the continent to the Atlantic world and back again, connecting White to better known figures such as Cornelis Drebbel and Robert Boyle. By foregrounding, through White, the technology of early modern alchemy, the authors also hope to emphasise the importance of practical craft in the development of the chemical arts.