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Alchemy is an ancient tradition, the primary objective of which was the creation of the mythical "philosopher's
o 2.1 Alchemy as a subject of historical research
* 3 Relation to the science of chemistry
* 4 Relation to Hermeticism
o 4.1 Magnum opus
o 4.2 Psychology
* 5 See also
* 6 Notes
* 7 References
* 8 Further reading
* 9 External links
[edit] Etymology
Main article: Chemistry (etymology)
The word alchemy derives from the Old French alquimie, which is from the Medieval Latin alchimia, and which is in turn from the Arabic al-kimia (الكيمياء). This term itself is derived from the Ancient Greek chemeia (χημεία) or chemia (χημία) [1] with the addition of the Arabic definite article al- (الـ).[2] The ancient Greek word may have been derived from[3] a version of the Egyptian name for Egypt, which was itself based on the Ancient Egyptian word kēme (hieroglyphic Khmi, black earth, as opposed to desert sand).[2] The word could also have originally derived from chumeia (χυμεία) meaning "mixture" and referring to pharmaceutical chemistry.[4] With the later rise of alchemy in Alexandria, the word may have derived from Χημία, and thus became spelled as χημεία, and the original meaning forgotten.[5] The etymology is still open, and recent research indicates that the Egyptian derivation may be valid.[6]
[edit] History
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Page from alchemic treatise of Ramon Llull, 16th century
Main article: History of alchemy
Alchemy covers several philosophical traditions spanning some four millennia and three continents. These traditions' general penchant for cryptic and symbolic language makes it hard to trace their mutual influences and "genetic" relationships. One can distinguish at least three major strands, which appear to be largely independent, at least in their earlier stages: Chinese alchemy, centered in China and its zone of cultural influence; Indian alchemy, centred around the Indian subcontinent; and Western alchemy, which occurred around the Mediterranean and whose center has shifted over the millennia from ancient Egypt, to the Greco-Roman world, to the Islamic world, and finally medieval Europe. Chinese alchemy was closely connected to Taoism and Indian alchemy with the Dharmic faiths, whereas Western alchemy developed its own philosophical system that was largely independent of, but influenced by, various Western religions. It is still an open question whether these three strands share a common origin, or to what extent they influenced each other.
The best-known goals of the alchemists were the transmutation of common metals into gold (called chrysopoeia) or silver (less well known is plant alchemy, or "spagyric"); the creation of a "panacea", or the elixir of life, a remedy that, it was supposed, would cure all diseases and prolong life indefinitely; and the discovery of a universal solvent.[7] Although these were not the only uses for the discipline, they were the ones most documented and well-known. Starting with the Middle Ages, Persian and European alchemists invested much effort in the search for the philosopher's stone, a legendary substance that was believed to be an essential ingredient for either or both of those goals.
Alchemy became known as the spagyric art after Greek words meaning to separate and to join together in the 16th century, the word probably being coined by Paracelsus. Compare this with one of the dictums of Alchemy in Latin: Solve et Coagula — Separate, and Join Together (or "dissolve and coagulate").[8]
Pope John XXII issued a bull against alchemical counterfeiting, and the Cistercians banned the practice amongst their members. In the late 14th century, Piers the Ploughman and Chaucer both painted unflattering pictures of Alchemists as thieves and liars; and in 1403, Henry IV of England banned the practice of Alchemy without first receiving a licence to practise it from the King. However, by the 16th C, Elizabeth I employed the polymath John Dee, regarded by many as an alchemist, as her astrologer and occasional advisor. By contrast, Rudolf II, Holy Roman Emperor, in the late 16th century, sponsored various alchemists in their work at his court in Prague, one of which was a particular alchemist named Edward Kelley. Kelley had been a protegee of John Dee in England.
Up to the 17th century, alchemy was practiced by scientists, such as Isaac Newton – who devoted considerably more of his writing to the study of alchemy (see Isaac Newton's occult studies) than he did to either optics or physics. Other alchemists of the Western world who were eminent in their other studies include Roger Bacon, and Tycho Brahe.
[edit] Alchemy as a subject of historical research
The history of alchemy has become a significant and recognized subject of academic study.[9] As the language of the alchemists is analyzed, historians are becoming more aware of the intellectual connections between that discipline and other facets of Western cultural history, such as the evolution of science and philosophy, the sociology and psychology of the intellectual communities, kabbalism, spiritualism, Rosicrucianism, and other mystic movements.[10] Institutions involved in this research include The Chymistry of Isaac Newton project at Indiana University, the University of Exeter Centre for the Study of Esotericism (EXESESO), the European Society for the Study of Western Esotericism (ESSWE), and the University of Amsterdam's Sub-department for the History of Hermetic Philosophy and Related Currents.
[edit] Relation to the science of chemistry
Main article: History of chemistry
Practical applications of alchemy produced a wide range of contributions to medicine and the physical sciences. Alchemists Jābir ibn Hayyān [11] and Robert Boyle[12] are both credited as being the fathers of chemistry. Paracelsian iatrochemistry emphasized the medicinal application of alchemy.[13] Studies of alchemy also influenced Isaac Newton's theory of gravity.[14]
During the 17th century, practical alchemy started to evolve into modern chemistry,[15] as it was renamed by Robert Boyle, the "father of modern chemistry".[16] In his book, The Skeptical Chymist, Boyle attacked Paracelsus and the natural philosophy of Aristotle, which was taught at universities. However, Boyle's biographers, in their emphasis that he laid the foundations of modern chemistry, neglect how steadily he clung to the Scholastic sciences and to Alchemy, in theory, practice and doctrine.[17] The decline of alchemy continued in the 18th century with the birth of modern chemistry, which provided a more precise and reliable framework within a new view of the universe based on rational materialism.
[edit] Relation to Hermeticism
In the eyes of a variety of esoteric and Hermetic practitioners, the heart of alchemy is spiritual. Transmutation of lead into gold is presented as an analogy for personal transmutation, purification, and perfection.[18] This approach is often termed 'spiritual', 'esoteric', or 'internal' alchemy.
Early alchemists, such as Zosimos of Panopolis (c. 300 A.D.), highlight the spiritual nature of the alchemical quest, symbolic of a religious regeneration of the human soul.[19] This approach continued in the Middle Ages, as metaphysical aspects, substances, physical states, and material processes were used as metaphors for spiritual entities, spiritual states, and, ultimately, transformation. In this sense, the literal meanings of 'Alchemical Formulas' were a blind, hiding their true spiritual philosophy, which being at odds with the Medieval Christian Church was a necessity that could have otherwise led them to the "stake and rack" of the Inquisition under charges of heresy.[20] On the other hand, Martin Luther applauded alchemy for its consistency with Christian teachings.[21] Both the transmutation of common metals into gold and the universal panacea symbolized evolution from an imperfect, diseased, corruptible, and ephemeral state towards a perfect, healthy, incorruptible, and everlasting state; and the philosopher's stone then represented a mystic key that would make this evolution possible. Applied to the alchemist himself, the twin goal symbolized his evolution from ignorance to enlightenment, and the stone represented a hidden spiritual truth or power that would lead to that goal. In texts that are written according to this view, the cryptic alchemical symbols, diagrams, and textual imagery of late alchemical works typically contain multiple layers of meanings, allegories, and references to other equally cryptic works; and must be laboriously decoded to discover their true meaning.
In his 1766 Alchemical Catechism, Théodore Henri de Tschudi denotes that his usage of the metals was a symbol:
“ Q. When the Philosophers speak of gold and silver, from which they extract their matter, are we to suppose that they refer to the vulgar gold and silver?
