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Theory Choice in Medieval Alchemy

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Theory Choice in the History of Chemical Practices

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Abstract

Theory choice is not a term often used in the context of medieval alchemy. Alchemists aspired to achieve extraordinary and, by our standards, impossible transformations: the transmutation of base metals into gold, the prolongation of human life, and the attainment of celestial perfection even within the flawed elemental world.

Earlier versions of this paper were delivered at the Summer Symposium of the International Society for the Philosophy of Chemistry (Leuven, September 2012) and at the 7th Integrated HPS Workshop (UCL, June 2012). I am grateful to my interlocutors at these events, and to members of the AD HOC Reading Group, London, for their helpful comments.

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Notes

  1. 1.

    For a more detailed introduction to alchemical ideas, see Lawrence M. Principe, The Secrets of Alchemy (Chicago: University of Chicago Press, 2012).

  2. 2.

    The theory is fully discussed by Norris [6]. On some aspects of its medieval reception, see Newman [5, 7].

  3. 3.

    Published in English translation as Albertus Magnus, Book of Minerals, translated by Wyckoff [8]. On Albertus’ alchemy, see also Partington [9], Kibre [10], and Halleux [11]. A large number of alchemical tracts were later pseudonymously attributed to Albertus.

  4. 4.

    As Wyckoff notes, this name is a mistake for Khalid ibn Yazid, one of the protagonists of the early Liber de compositione alchimiae, and supposed author of the Liber trium verborum [13].

  5. 5.

    “For there is no reason why the material in any natural thing should be stable in nature, if it were not perfected by a substantial form. But we see that silver is stable, and tin, and likewise other metals; and therefore they seem to be perfected by substantial forms… And as to the experiments which [the alchemists] bring forward, not enough proof is offered.” [14].

  6. 6.

    Note that “bodies” here denote metals; while “spirits” include alums and salts which do not remain fixed in fire.

  7. 7.

    “Raymond” had in fact borrowed the concept, and most of the text, from John of Rupescissa’s Liber de consideratione quintae essentiae of 1351-52. On John of Rupescissa, see Taylor [19], Multhauf [20], Halleux [21], and DeVun [22].

  8. 8.

    “Quidam autumant ignem istum aquam esse | a vino tractam vulgari modo rectificarique debere eam multotiens distillando vt possit | ab ea eius aquosum flegma vires et potentias sue igneitatis impediens, penitus | extirpari. Sed cum talis aqua centies rectificata quam dicunt fatui spiritum esse | purum mittitur super calcem corporis optime preparatam: videmus quod ad actum dissoluendi | corpus cum conseruacione sue forme et speciei impotens ac omnino insufficiens reperitur | Quare videtur quod in electione huius principij quod menstruum resolutiuum dicitur | error sit” [24]. My transcription and translation. Italics here denote the expansion of abbreviated text. For more detailed discussion of this passage, see [25].

  9. 9.

    “Sed si a vino oritur menstruum resolutiuum vt vult Raymundus vel a | tartaro eius: quomodo intelligitur quod idem philosophus dicit. Aqua nostra est aqua | metallina, quia ex solo genere metallico generatur” [24].

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  1. Department of History, Princeton University, Princeton, NJ, 08544-1017, USA

    Jennifer M. Rampling

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Correspondence to Jennifer M. Rampling .

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  1. University College London, Dept. of Science and Technology Studies, London, United Kingdom

    Emma Tobin

  2. Department of Science and, University College London, London, United Kingdom

    Chiara Ambrosio

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Rampling, J.M. (2016). Theory Choice in Medieval Alchemy. In: Tobin, E., Ambrosio, C. (eds) Theory Choice in the History of Chemical Practices. SpringerBriefs in Molecular Science(). Springer, Cham. https://doi.org/10.1007/978-3-319-29893-1_2

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