Alchemical Knowledge Research Articles

Translating Forbidden Authors: New Evidence on the Alchemical Library of Don Antonio de’ Medici

Research into the history of alchemy and Paracelsianism in Italy has highlighted the role of Italian courts in the sixteenth and seventeenth centuries as centres of elaboration and diffusion of alchemical knowledge. Among these, one of the best known is the Medici court which already dedicated spaces in the ducal foundry to the alchemical arts in the time of Cosimo I. This interest would remain alive with Francesco I and his son, Don Antonio de' Medici, one of the greatest supporters of Paracelsian medicine in Italy. This contribution presents previously unpublished sources, now preserved in the Archivio di Stato di Firenze and in the collection of the Biblioteca degli Intronati in Siena, that can help us reconstruct in greater detail some significant aspects of Medici alchemical engagement and can, above all, help further determine Paracelsus’s influence in seventeenth century Florence.

Iatrochemical and Alchemical Knowledge in Medieval India

Inthis essay, I describe very briefly, the pursuit of chemical knowledge in India until the period of the early eighteenth century. The attempt is not to discuss in any exhaustive way various strands of chemical practices from the antiquity till the late seventeenth century but to offer a glimpse of a variety of chemical endeavours, in different geographical locations of India, visualized from iatrochemical, alchemical and chemical industry perspectives. The first two perspectives also seem to suggest a strong theoretical backdrop of the relevant practices. However, it historically remains an open question how the theory and the practices informed each other if at all it actually happened. The motivation for organizing this essay in the way I have arises from two distinct ideas. The first is to revisit the historiographic insights that late Professor Prafulla Chandra Ray brought to bear in writing a remarkable two volumebook titled A History of Hindu Chemistry. I will explain that in a bit more detail below. Second, in engaging with the primarily textual accounts of chemical practices in Ancient and Medieveal India, I stay true to the view that Chemistry is both a science (a body of knowledge about some aspects of nature or the material world) and an art, a set of practices which have a bearing on the kind of knowledge these practices produce including making new materials with interesting functions and properties. Indeed there has been a great deal of interest to review our understanding of Chemistry given that Chemistry is involved in making new materials and molecules. This synthetic and preparative aspect of chemistry (see e.g., Schummer (1997), opens up new historiographical directions to write history of chemistry.I will have a bit more to say about what historiographical repercussion this view has and how I employ it below.

The Christianity of the Philosopher Christianos

The alchemical philosopher “Christianos” (late 6th [?] – 8th cent. CE) demonstrates that alchemical knowledge is a gift of God and describes the virtues that a philosopher-alchemist must possess to receive it. These and other Christian elements should not be considered as a Christian gloss on alchemical ideas. As a result of his exposure to the Neoplatonic mathematization of philosophical ideas, Christianos develops a precise method for defining and classifying alchemical productions on a mathematical basis. This mathematization intends to legitimize alchemy as a licit philosophical field, by presenting it as sharing similar traits with the sciences of the quadrivium. Christianos appears to have regarded this mathematical approach as a path illuminated by God through which a worthy philosopher-alchemist could partake in divine knowledge. The virtuous conduct and the mathematical method serve as two intertwined prerequisites in the pursuit of alchemical knowledge, facilitating at the same time the demarcation between true and false pursuers of knowledge.

벤 존슨의 『연금술사』에 재현된 연금술적 상상력

This paper explores the alchemical imagination in Ben Jonson’s The Alchemist . In the Renaissance, alchemy was a kind of natural philosophy that contributed to the development of modern science. As The Alchemist was a product of widespread alchemical knowledge in Renaissance England, there are multiple symbolic representations of alchemy in the play. Subtle and Face define each other as a homunculus that is created by Paracelsus and looks like a human being but much smaller. Paracelsus, an alchemist and physician in the Renaissance, mentions that a homunculus is created by art (i.e. alchemy), putting the semen of a man in a cucurbit to putrefy along with horse dung for forty days. Thus, the play implies that Face and Subtle can be homunculi created in the great cucurbit, London, corrupted both morally and physically. The behaviour of characters filled with desire accelerates corruption in London, which is important for regeneration in the play as Paracelsus describes corruption as the first step and an essential process for regeneration. In the meantime, the dramatis personae experience the process of transmutation in Lovewit’s mansion, which is not only an imaginary space but also a space of transmutation. Therefore, Lovewit’s mansion becomes both a theatre and laboratory in which the characters attempt to transform their identities. With regard to this, John Shanahan argues that The Alchemist represents two cultures between arts and sciences. Therefore, the play seems to represent the influence that alchemy has on society and, as Justin Kolb explains, is a product of alchemical practices and thought in Renaissance England.

Alchemical Practice: Looking Towards the Chemical Humanities

This special issue of Ambix is an outgrowth of the Tenth Annual Postgraduate Workshop titled “Society and the Creation of (al)Chemical Knowledge” hosted by the Embassy of the Free Mind in Amsterdam, 29–30 November 2019. This meeting of early career scholars with a shared interest in the history of alchemy and chemistry illustrated the diversity of methodological approaches that contribute to this subfield. Alchemical knowledge, created through practice, language, and material culture, has permeated society since the ancient world. Adepts and laity alike learned to navigate and appropriate the seemingly paradoxical hermetic language and images of alchemy, applying them to an array of societal needs that span time and place. The editorial essay to this special issue of Ambix considers alchemical knowledge-creation through the social lens of language and practice and proposes the inclusive concept of the “Chemical Humanities” to address variations within alchemical practice and the diverse scholarly research methodologies presented in this special issue. We examine the history of chemistry using approaches from the humanities, arts, and sciences and consider the effects of interdisciplinary research today and for the future of alchemical scholarship.

In the Melting Pot: Cultural Mixture and the Presentation of Alchemical Knowledge in the Letter from Isis to Horus

This article investigates how the Letter from Isis to Horus (first-fourth century CE) explores the literary potentialities allowed by the complex cultural backdrop one finds in late antique Egypt. By looking into how this example of alchemical writing both engages with and departs from shared motifs of Hermetism, the Greco-Egyptian magical papyri, and 1 Enoch, it demonstrates how the Letter uses literary artifice in a way that gives alchemical knowledge a specific and distinct voice. It also argues that the cultural mixture of Hermetism, magic, and Scripture represented in the Letter reflects the alchemical procedure of mixing frequently mentioned in the text.

THE TRADITION OF ALCHEMICAL AND ASTROLOGICAL KNOWLEDGE WITHIN AND AROUND THEOPHAN PROKOPOVYCH’S LIBRARY

The important role of the alchemical and astrological tradition in the formation and trans-formation of science as a social institution in the Early Modern period is researched in detail in Western historiography of science. At the same time, the Ukrainian aspect of this pan-European phenomenon needs further intensive study.The article deals with the alchemical and astrological component of Ukrainian science of the High Baroque era on an example of Theophan Prokopovych (1677 – 1736). The analysis of the ca¬talog of Prokopovych’s library confirmed that the alchemical-astrological and magical-physical knowledge belonged to the sphere of interests of the scholar. His activity, in addi-tion to cosmogonic reasoning and mathematical calculations, also had a practical compo-nent. Books from the library’s holdings included works of late alchemy, which allowed Pro-kopovych to be aware of the latest ideas, trends, and achievements in this and related fields of knowledge. This is reflected in the formation of the worldview and creative work of the scholar.A comparison of the facts of biographies, the essence and direction of creativity, and the relationship of the authors mentioned in Prokopovych’s treatise “Natural Philosophy or Physics”, testified to the existence of the united pan-European scientific and information space, within which the tradition of late alchemy was formed and transformed during the 16th-18th centuries. Theophan Prokopovych also belonged to this tradition, and his works reflected the state and essence of Ukrainian alchemical knowledge of the High Baroque era. Prokopovych’s own views on problems of alchemy and astrology are a topic of special re-search.

Vial Movies

Abstract In the 16th and 17th centuries vials played a prominent role in the visualization of nature’s driving forces as recreated in the laboratory. While in technical drawings the vial was often depicted as empty, there were also elaborate images—mainly pertaining to alchemical knowledge—in which vessels were filled, usually not with actual liquids, but with allegorical scenes. Vials functioned as visual devices, as virtual stages in illuminated manuscripts as well as in engravings in books—contrary to the reality in the laboratory where heat-resistant stoneware was normally used. This study focuses on a lavishly illustrated manuscript—Coronatio naturae—which circulated in numerous versions throughout Europe in the 17th century. The second part of this article presents the manuscript in detail, while the first part examines the serial “vial portraits” that appeared in books and manuscripts—the principal medium of alchemical communication at the time. It will be argued that the visualization of the individual stages of the alchemical process has an additional, inherent dimension of movement that can be described as cinematographic.

Alchemy in an age of disclosure: the case of an Arabic Pseudo-Aristotelian treatise and its Syriac Christian “translator”

Abstract This article examines a little-known and unstudied alchemical treatise, The Epistle on Alchemy (al-Risāla fī l-ṣināʿa) attributed to Aristotle, purportedly translated from Syriac into Arabic by the Nestorian bishop ʿAbdīshōʿ bar Brīkhā (d. 1318). In particular, I investigate the Epistle’s discourse on the concealment and revelation of alchemical knowledge. Like other occult sciences, alchemy was characterised by a marked concern for secrecy and frequently employed codes, or Decknamen, when discussing the “Noble Art.” Yet the author of the Epistle consciously avoids such conventions, choosing instead to disclose its mysteries in an open and accessible manner, while making clear that secrecy would otherwise be necessary were the reader deemed unworthy. By engaging with scholarship in Islamic and Jewish occult science and esotericism, I show that the author of the Epistle navigates the boundaries between concealment and disclosure by framing his treatise as a private exchange between two foundational figures of philosophy and kingship: Aristotle and Alexander the Great. Based on a study of the Epistle’s sources and genre, I consider it possible that the work was not a translation of any Syriac original but a composition by ʿAbdīshōʿ himself and a product of the Arabic-speaking, Islamicate environment in which he lived.

The Spanish Disquiet: The Biblical Natural Philosophy of Benito Arias Montano

The Spanish Disquiet: The Biblical Natural Philosophy of Benito Arias Montano

Hermes Trismegistus in cultural and religion space of Slavia Orthodoxa: written tradition

The appearance of the first Hermes Trismegistus’ texts in cultural space «Slavia Orthodoxa» falls on XV century: in Serbian literature Konstantin Filozof’s «Žitije despota Stefana Lazarevica» (Vita of Despot Stefan Lazarevic) and in old Ukrainian “Palais Krekhivsky” described by Ivan Franko. Serbian version contains only few lines, but Ukrainian includes individual and very complete section on Hermes Trismegistus’ life. It provides the information on the origin of Hermes, on the story of his father, and on his studying of secret alchemical knowledge in Egypt. Separately is Hermes understanding of the Trinity divine nature allocated. Orthodox literature of XV century is mostly apophatic. Following the Christian thought of first centuries, which in the face of pseudo-Dionysius Aeropahit stated, that the description accuracy of God is in denial terms only and that our language is not developed enough to express the divine essence. Such statements can be found in the Slavic texts of Hermes. God’s Hermes nature is also stated in apophatic style that is consistent to intellectual atmosphere of Orthodox Slavs. So the scribes were able to tailor the Hermetism founder’s image to their needs, concerning questions on the nature of the Holy Trinity being. In general, it did not contradict to Hermetism, which believes that the more there are meanings contradict to each other, the more obscure the words are used, the more expressed is shown in confusing characters, the more they are suitable to describe the Absolute.

Text and Teacher in the Transmission of Alchemical Knowledge: Wu Wu and His Works

In the transmission of alchemical knowledge, alchemical practi-tioners have always been perplexed by the dilemma that they have the responsibility to transmit the Way but at the same time should not divulge the Way to unworthy recipients. In this paper, I show that Wu Wu 吳悮 (c. twelfth century), different from most of his contemporaries who stress the role of the teacher in the revelation of key points or secret instructions, puts more emphasis on the texts. For him, the teacher’s function is to impart the right text. The Way of divine immortals can be achieved through the mastery of principles that can be grasped from the texts. Although ancient sages compiled the alchemical texts to make the Way known to everyone, only the virtuous can comprehend the principles of the Way underlying in the scriptures. Hence, there is no need to worry that the Way is divulged to unworthy people. Thus the transmission dilemma does not present a problem for Wu Wu.

Glasgow ms. Hunter 253 (U.4.11): A Corpus of Texts as an Introduction to Medieval Alchemical Knowledge

Glasgow ms. Hunter 253 (U.4.11): A Corpus of Texts as an Introduction to Medieval Alchemical Knowledge

The Centre of Nature: Baron Johann Otto von Hellwig between a Global Network and a Universal Republic

A large network of alchemical agents spread from the tiny, land-locked duchy of Saxe- Gotha-Altenburg outward across Europe. At its centre, Duke Friedrich I (1646–1691) meticulously documented his interactions with many alchemical personalities during the 1670s and 1680s. The story of one such personality illustrates the changing meanings of distant alchemical knowledge both to the inner circle of courtly alchemists and to a larger alchemical republic. Born near Gotha, Johann Otto von Hellwig (1654–1698) built his pan-European career on a youthful stay on Java. To some, this indicated his access to exotic naturalia which might be imported to a centre of collection, such as Gotha. For others, Hellwig could access a wisdom hidden abroad since ancient Egypt, which should be disseminated among widely dispersed adepts. These viewpoints indicate different functions for distant knowledge, as well as differing desired trajectories for this knowledge.

Profession médicale et savoir alchimique : luttes et enjeux du Moyen Age au XVIIe siècle

The comparative study of medicine and alchemy in the middle age shows how the conjunction of a theoretical knowledge and an art made a profession a craft. But the monoploization by universities of the medical knowledge limited it to its theoretical dimension. On the contrary, the alchemical knowledge, as a result of its institutional marginalization, has not severed the link between theory and practice. So, during the XVIIth century, it opposed the powers of traditional medicine, meanwhile the teacher of chemistry appeared just beneath the figure of the alchemist. Then another idea of medical profession emerged, which gave greater importance to social usefulness more than to university recognition. For a while, alchemist-physicians appeared as being real professionnals of medicine.

Variations On a Theme: The Family of Love in Renaissance England

The Family of Love has become a subject of burgeoning interest in recent years among scholars concerned with various aspects of sixteenth- and seventeenth-century life. Frances Yates has suggested that the secret society may have been active in the spread of occult ideas on the Continent, and Jan van Dorsten has pointed out the linkage between intellectual circles in the Low Countries and England. The branch of Familism which flourished in England for more than a hundred years, apparently far outlasting the Continental variety, has stirred the interest of students of English history as well. Keith Thomas believes Familists propagated alchemical knowledge in England, while Christopher Hill finds they contributed to the development of radical thought of the English Revolution.

8.8. Kepler and alchemy

A recently found printed funeral sermon for the alchemist and physician Martin Ruland II (1569–1611) is accompanied by an elegy by Kepler to his deceased friend Martin. This entirely unknown and unnoticed poem of Kepler's led to a closer study of his alchemical-chemical interests. The main sources for this research were Kepler's correspondence with his “alchemical friends”, especially Martin Ruland II and Joachim Tanckius. Also by considering his published scientific works it is possible to see that, although Kepler did not himself experiment in the laboratory, he was excellently informed about the experiments of the contemporary alchemists (e.g. Tycho Brahe at the Court of Rudolf II in Prague). As a strong opponent to the magical, cabbalistic currents in alchemy —e.g. Robert Fludd—Kepler's alchemical knowledge glimmers through his ideas about natural philosophy.

Chaucer's Canon and The Unity of The Canon's Yeoman's Tale

Students of The Canterbury Tales have devoted relatively slight attention to the incident of the Canon at Boughton under Blee and to his Yeoman's tale, and even of this they have not given much to the Canon himself. H. G. Richardson and J. M. Manly investigated possible historical models for him, and Marie P. Hamilton has shown that he was a Canon Regular. But apart from these, discussion has been confined mainly to the sources and extent of Chaucer's alchemical knowledge, the possible audience for the tale considered apart from the Canterbury group, and the character of the Yeoman, so much more fully developed than that of his master.

Arabic Source of Zadith's “Tabula Chemica”

THE basal texts of the alchemical knowledge of the Middle Ages in Europe are the “Turba Philosophorum” and the “Tabula Chemica” of Senior Zadith, son of Hamuel; but although both of them are obviously derived from Arabic sources, the latter have not hitherto been traced. Some twenty-five years ago an Arabic manuscript containing three of the works—two in verse and the other in prose—of the tenth century alchemist Muhammad bin Umail came into our possession from Lucknow, and the work in prose, entitled “Al-Ma'al-Waraqi wa-l-Ard an-Najmiyah” (“Silvery Water and Starry Earth”), was cursorily examined, as—being largely a compendium of quotations from older alchemical writers—it seemed likely to throw some light on a similar work (the “Shawahid”) of the well-known authority on alchemy, Muhammad bin Zakarya ar-Razi, who died in A.D, 925. As, however, no connexion could at the time be established between the two works, and the Indian text was somewhat, defective, the manuscript was put on one side until its collation with other manuscripts of the same work could be made.