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Alchemy Academy archive January 2002 Back to alchemy academy archives. Subject: ACADEMY : Girolamo Cardano (1501-1576) From: Glenn Perry Date: 2 Jan 2002 I am writing to please request any information on the alchemy writings of Girolamo Cardano (1501-1576). I am a writer who is researching Cardano and would be interested in communicating with anyone who is interested or has knowledge of his work. I would also be interested in any suggestions you have of any published texts of Cardano's writings on alchemy. I would very much appreciate if you could point me in the right direction on this as I have found any writings by Cardano on alchemy difficult to find. Looking forward to hearing from you, Glenn Perry Subject: ACADEMY : Girolamo Cardano (1501-1576) Date: Wed, 2 Jan 2002 From: Cis van Heertum Dear Glenn Perry, There is a recent exhibition catalogue by Thomas Hofmeier and Manuel Bachmann, Geheimnisse der Alchemie, Basel 1999, which has quite a few entries on Cardano. The Bibliotheca Philosophica Hermetica has the following works: Opera (Basel 1562) Liber de immortalitate animorum (Lyon 1545) Somnium Synesiorum (Basel 1562) La science du monde (Paris 1652) There is also a recent work on Cardano: Nancy Siraisi, The clock and the mirror. Girolamo Cardano and Renaissance medicine, Princeton 1997, but I don't know if it contains a Cardano bibliography. Best wishes, Cis van Heertum Subject: ACADEMY : Girolamo Cardano (1501-1576) From: Susanna Åkerman Date: Wed, 2 Jan 2002 Dear Glenn Perry, This is a little bit off the alchemy thread, but it is interesting that the Danish chemist Olaus Borrichius met the famous Italian rebel alchemist Giuseppe Borri in Amsterdam 31.5 1662. Borrichius says that Borri showed him a passage in Cardano: "Ostendit mihi quaedam in Cardani dialectic: unde arcdebat Cartesium omnia sua philosophemata metaphysica haussisse." That is Borri showed Borrichius a place in Cardano's dialectic: from this Cartesius derived all his metaphysical philosophemata. p. 138 Vol. I in H. D. Shepelern Olaus Borrichi itinerarium 1660-1665, The Journal of the Danish polyhistor Ole Borch. Leiden, Brill 1983. I have tried to compare Cardanos Dialectic in vol. I of his collected work with Cartesian philosophy and saw some reasoning on geometry that could be seen as similar to Descartes' ideas, but I could not work it out very far. Descartes read Cardano as is shown by William Shea. Cardano is famous, according to Shea, for his experiment with wolf's skin and lamb's skin, and how they react on each others sound when set in vibration. Perhaps there is something deeper here on Descartes' debt to occultism or to Cardano's mathematics that perhaps you or some other Cardano scholar could sort out! I just thought it should not pass unnoticed. Regards, Susanna Akerman Subject: ACADEMY : Girolamo Cardano (1501-1576) From: Hereward Tilton Date: Thu, 03 Jan 2002 Dear Glen Perry, Although I know next to nothing about Cardano, I have a couple of books at hand that might be useful... one is by Ingo Schütze, "Die Naturphilosophie in Girolamo Cardanos De subtilitate", Wilhelm Fink Verlag, München 2000 - there you will find a short chapter (some 15 pages) at the end of the book on 'Alchemie als Ars Destillatoria', which discusses Cardano's three-element theory (Water, Oil, Earth), how he developed this theory from a study of distillation processes, and its relation (or lack of relation) to Paracelsus' theory; apparently Cardano was taught the Art by his father, whom he nevertheless criticised for being an empiricist lacking method. There is also a work here by Anthony Grafton, a German translation of Cardano's Cosmos (1999), which chiefly concerns astrology but may have something on alchemy... I don't really have time to look, I'm afraid, but you should be able to get this one fairly easily if you haven't seen it already. You may well also find something in Partington's History of Chemistry. Cheers Hereward Tilton Subject: ACADEMY : Butler's Stone From: Robert.Vanloo Date: Fri, 4 Jan 2002 Does anybody know about the life and works of the Irish Alchemist Butler, who gave J.-B. Van Helmont (1579-1644) 1/2 grain of his Powder of Projection while he was in jail at Vilvoorde ? Cf. "Jean-Baptitse Van Helmont, Philosophe par le Feu", Paul Neve de Mevergnies, Liège, 1935, pp. 70-72. Robert Vanloo Subject: ACADEMY : Butler's Stone Date: Tue, 08 Jan 2002 From: Rafal T. Prinke Robert.Vanloo wrote: > Does anybody know about the life and works of the Irish > Alchemist Butler, who gave J.-B. Van Helmont (1579-1644) > 1/2 grain of his Powder of Projection while he was in jail at > Vilvoorde ? In A.E. Waite's _Alchemists Through the Ages_ there is the episode you mention described (van Helmont) and another one, describing how Butler learned the art from an Arab and later performed transmutations in London. Hardly credible. Olaus Borch apparently identified him with Alexander Seton but it is rather impossible on chronological grounds. Best regards, Rafal Subject: ACADEMY : Butler's Stone Date: Tue, 08 Jan 2002 From: Adam McLean There are two manuscripts that might be of interest. I have not seen either of these. London, Wellcome Institute MS. 2358. 18th Century [c. 1725] 1 folio + 115 pages + 8 folios + 21 pages. 160x105mm. [The first section consists mainly of extracts from the works of J. B. van Helmont. Pages 3-13 of this section give an account of William Butler [1535-1618] and his cures.] [The second section begins from the end of the volume, and is headed 'Alchimie'.] [The MSS. has been ascribed to 'J. Feuilly' whose name is inscribed on the inside cover.] [From the Julius Kohn Library.] London, Wellcome Institute MS. 4745. 54 + 26 + 150 pages. 190x125mm. 18th Century. Swibach des Fontaines. La moëlle de la philosophie hermétique. [Compilers holograph.] Item 8. pp 89-95 W. Butler. Médecine philosophique. Subject: ACADEMY : Girolamo Cardano (1501-1576) Date: Tue, 08 Jan 2002 From: Lauren Kassell In addition to Siraisi on Cardano's medicine and Grafton on his astrology, they've co-authored a long essay on Cardano's astrological medicine: 'Between the Election and My Hopes: Girolamo Cardano and Medical Astrology', in A. Grafton and W. Newman (eds.), Secrets of Nature: Astrology and Alchemy in Early Modern Europe (MIT, 2001). I've had a quick look at all three of these items, and Siraisi's book seems to be the only to mention alchemy. Lauren Kassell Subject: ACADEMY : Girolamo Cardano (1501-1576) Date: Tue, 08 Jan 2002 From: Rafal T. Prinke Lauren Kassell wrote: > I've had a quick look at all three of these items, and Siraisi's > book seems to be the only to mention alchemy. I have the book _Cardano. The gambling scholar_ by Oystein Ore (Princeton UP, 1953) where he quotes from Cardano's autobiography (_De propria vita_): But I have not applied myself to any malicious, dangerous, or vain sciences, consequently not to chiromancy, nor to chemistry, nor the science of poisons. The authors did not indicate where in the autobiography it appears - and I could not find it browsing through the Polish edition. He also commented: "By chemistry Cardano may possibly mean alchemy, and this seems to have been a field which he left alone." Another quotation of interest is from _De utilitate_, where Cardano lists five activities which are likely to bring a man to bankruptcy: Among these there are five: gambling, alchemy, architecture, lawsuits, and luxury. Thus it seems that he was indeed uninterested in alchemy. Best regards, Rafal Subject: ACADEMY : Girolamo Cardano (1501-1576) From: José Rodríguez Date: Wed, 9 Jan 2002 Dear Glenn Perry: You can find the Cardano's points of view on alchemy in: - HIERONYMI CARDANI, (1550), "De subtilitate libri XXI", Norimbergae [Liber VI; chapter «De metallis». Liber XVII; chapter «De artibus, artificiosisque rebus»]. - HIERONYMI CARDANI, (1557), "De rerum varietate libri XVII", Basileae [Liber X; chapter «De ignis artificis»; sec. 50 (Distillationes), 51 (chymica), 52 (Vitri artificia)]. Cardano speaks about "ars chimistica" as a craft or "ignis artificia". You can find more details in: - JEAN MARC MANDOSIO, (1990-1991), "La place de l'alchimie dans les clasifications des sciences et des arts à la Renaissance", in: «Chrysopoeia», 4, pp. 199-282, cf. pp. 253, 257, 262, 271 [in French]. Grettings, José Rodríguez Subject: ACADEMY : Butler's Stone From: Peter Kelly Date: Wed, 9 Jan 2002 There is also a mention of Butler in "The Magus" by Francis Barrett. This is very similar to the account in "Alchemists through the ages." Apparently Butler was an Irish gentleman, who was captured by pirates, and sold as a slave to an Arabian, who was an alchemical Philosopher. It was from this Philosopher that Butler learned about the stone. At a later time he was imprisoned in Vilvord Castle in Flanders where Helmont came to visit him after hearing of the cures Butler performed with the stone. Best Regards, Peter Kelly Subject: ACADEMY : Frata Elia e l'Alchimia From: Adam McLean Date: 10 Jan 2002 I wonder if any of our Italian members have seen the article Bruno Bruni 'Frata Elia e l'Alchimia', in the 'Actes du VIII Congres Internationale d'Histoire des Sciences, Florence-Milan 3-9 Sep., 1956', Vol. II, p. 506. This apparently investigates the first translation of the writings of Jabir and Razi into Latin in the 13th century. Unfortunately I have been unable to find a copy of the Actes anywhere in the UK. Is this article a significant piece of research ? Does it establish the earliest date when these writings appeared in Latin, and thus became part of European alchemy ? Following the work of a number of recent scholars, the impact and role of arabic alchemy upon Europe is being reassessed. I wondered if this older article was still relevant or provided references to source material. Adam McLean Subject: ACADEMY : Maryanus From: Adam McLean Date: 10 Jan 2002 There is an exquisite legend that an Egyptian monk, Maryanus, taught the Umayyad Prince Khalid ibn Yazid ( -704) the secrets of alchemy, and thus brought alchemy to the Arab-Islamic world. This alchemist-monk Maryanus is supposed to have written several epistles on alchemy, and also taken Khalid on a number of journeys to isolated places and caves where Maryanus performed many experiments for making gold, and taught Khalid the wonders of the alchemical art and the miraculous effects of the elixir. Of course this could merely be a later story created to make alchemy appear to have early foothold in the Arab-Islamic world, and I wonder if anyone knows of any research into this alchemist- monk. Are there any articles focussing upon Maryanus and Khalid ? Is there any evidence that there may be some fact behind the legend ? It would even be interesting to see when the legend first appeared. I know next to nothing about Maryanus. Has anyone looked at this ? Adam McLean Subject: ACADEMY : Maryanus Date: Thu, 10 Jan 2002 From: Rafal T. Prinke Adam McLean wrote: > There is an exquisite legend that an Egyptian monk, Maryanus, > taught the Umayyad Prince Khalid ibn Yazid ( -704) the secrets of > alchemy, and thus brought alchemy to the Arab-Islamic world. > I know next to nothing about Maryanus. Has anyone looked at > this ? He is obviously better known as Morienus the Roman. I have found the following statement in an unreferenced article on the Web: Morienus (a Hermit, whose works were translated from Arabic into Latin as early as A.D. 1182) learned the Art of Transmutation, or the Great Elixir, at Rome of Adsar, an Alexandrian and a Christian, and afterwards taught it to Calid, or Evelid, the son of Gizid the Second, who was King of Egypt about the year A.D. 725. John Morby's _Dynasties of the World_ gives this "Gizid" as Jazid II (ie. Yazid II) who ruled 720-724. And he was indeed of the Umayyad dynasty. His son named Al-Walid II ruled 743-744 and thus may be "the" Khalid/Calid of alchemical history. The first Al-Walid ruled 705-715 in the same dynasty. I'll check the full Umayyad genealogy for any other possibilities. Best regards, Rafal Subject: ACADEMY : Maryanus Date: Thu, 10 Jan 2002 From: Michael Srigley Dear Adam, Maryanus/Morienus must be the ascetic monk mentioned in Yeats's 'Rosa Alchemica' and described in Langlet du Fresnoy's 'Histoire de la Philosophie Hermetique' (Paris, 1742) 101. I mentioned this briefly in a letter of 26 Nov 2001. Best wishes, Michael Subject: ACADEMY : Maryanus From: Hereward Tilton Date: Fri, 11 Jan 2002 Dear Adam, I don't have the book to hand, but from memory I believe there may be some good information on 'the hermit of Jerusalem' in the introduction to Stavenhagen's translation of his work: Stavenhagen, Lee (ed., trans.). 'A Testament of Alchemy'. Hanover: University Press of New England, 1974. It seems possible to me that the legend was indeed a means of 'Christianising' alchemy by claiming a Christian source of Arabic alchemical knowledge, although the Latin Morienus texts derive in part from Arabic sources. Count Michael Maier devoted a chapter to Morienus in his 'Symbola Aureae Mensae'; he was also fond of the ladder-alchemical process analogy which is given in "Morieni Romani Eremitae Hierosolymitani Sermo," British Library, MS Sloane 3697, 17th century, pp.52-53, when Morienus confides to his patron King Khalid: "...whosoever shall seeke any other thinge than this stone for this magistery shall be likened unto a Man that endeavoreth to clyme a Ladder without steppes, which thing he being unable to doe, he falleth to the Earth on his face... this stone is cast in the wayes, it is trodden upon in the dunghills of those wayes, and many men have digged in dunghills in hope to finde it out in them, and herein they have been deceived: but the wise men have known that thinge, and have often used it, which containeth in itself four Elements, and hath Dominion over them." An illustration of this passage appears in the emblematic depiction of Morienus given in Maier's 'Symbola Aureae Mensae'; there we see a figure attempting to scale a wall without a ladder, and another figure with his foot in a dungheap, whilst Morienus gestures didactically and the motto warns, "hoc accipe, quod in sterquiliniis suis calcatur: si non, absque scala ascensurus cades in caput"... "accept that it is trampled upon in their dungheap; if not, when climbing without a ladder you will fall on your head." Maier's source was probably the "Liber de Compositione Alchemiae quem edidit Morienus Romanus". 'Artis Auriferae'. Vol. 2. Basel: Conrad Waldkirch, 1593; there is also the Sloane version and the modern English translation of what I believe is essentially the same tract by Stavenhagen above. According to Stavenhagen the original Arabic text is unknown, but a number of identical passages are to be found in an Arabic tract written around 1250 by Abu'l-Qâsim Muhammad ibn Ahmad al-Irâqî; see Stavenhagen, p. 60; see also Abu'l-Qâsim Muhammad ibn Ahmad al-Irâqî. 'Book of the Knowledge Acquired Concerning the Cultivation of Gold'. Tr. E. J. Holmyard. Paul Geuthner: Paris, 1923. Hereward Tilton Subject: ACADEMY : Maryanus From: Samten de Wet Date: Sat, 12 Jan 200 Maria's claim that alchemical secrets were revealed to her by God were unquestioningly accepted in early Medieval days. One of the earliest Arab alchemists was (according to later legend) the Omayyad pretender to the caliphate of Egypt and ruler of the emirate of Khims, Khalid b. Yazid b. Muawiya (ca. 668 - ca. 704). He is said to have ordered Egyptian scholars to translate Greek and Coptic alchemical and astronomical works into Arabic, and to have been initiated into alchemy by a Byzantine monk, Maryanus, also known as Morienus Romanus. Nothing is known of the life of this man - a common phenomenon with alchemical authors - but several treatises attributed to him are extant. One of these is De compositions alchemiae, which was translated into Latin by Robertus Castrensis. In it Maryanus writes that the philosophers (i.e., the alchemists) having assembled in the presence of Maria. said to her: "Happy are you, O Maria, for the divine hidden and always splendid secret is revealed to you!" RAPHAEL PATAI - MARIA THE JEWESS - FOUNDING MOTHER OF ALCHEMY, AMBIX. Vol. 29, Part 3, November 1982, pp.186-187. EARLY ISLAMIC TRADITION Muslim chroniclers of the medieval period rarely doubted that the Umayyad Prince Khalid b. (for Ibn) Yazid (died in Damascus. A.D. 704) was an Arab patron of learning, scion of the royal family. He personally embraced and participated in promoting many disciplines, including alchemy. It was reported that Khalid had been the first in Islam to order the translation of many texts from the Greek, Coptic and other languages into Arabic. He was taught the "black art" by an Egyptian monk, Maryanus, and wrote several epistles on alchemy - a topic he had chosen over others and substituted for the vain-glory of monarchy.Legends abound in Arabic literature about Khalid's relations with this monk-alchemist. They include stories of their journeys to isolated places and caves where Maryanus performed many experiments for making gold, expounding to his student the wonders of the art and the miraculous effects of the elixir (called also the melted body, jasad). Sami K. Hamarneh i - ARABIC-ISLAMIC ALCHEMY-THREE INTERTWINED STAGES - Ambix. VOL. 29. Part 2, July 1982 Subject: ACADEMY : Maryanus Date: Sun, 13 Jan 2002 From: Rafal T. Prinke Raphael Patai _The Jewish alchemists_ has a chapter of Pseudo-Khalid where he says (p. 125) that the attribution of the Khalid texts to the historical Khalid (c.668-c704), ruler of the emirate of Hims, is a later legend. He also mentions "the Marianus legend" on the same page and makes a refernce to EI2 (which I take to be _Encyclopedia of Islam_, 2nd ed.) under "Marianus". Best regards, Rafal Subject: ACADEMY : Book on von Suchten Date: Wed, 16 Jan 2002 From: Rafal T. Prinke Adam's list of modern books on alchemy at: http://www.levity.com/alchemy/modern3.html lists as no. 570 the following item - apparently a monograph on the early (sometimes called "the first") Paracelsist: Alexander von Suchten: Koller, Simone. Alexander von Suchten, sein Leben, sein Werk. Zurich 1988 I cannot find it in any on-line library catalogue (even in Switzerland). Has anyone seen it? Maybe it is an article? Best regards, Rafal Subject: ACADEMY : Book on von Suchten Date: Wed, 16 Jan 2002 From: Adam McLean Rafal, > Koller, Simone. Alexander von Suchten, sein Leben, sein Werk. Zurich 1988 I think I saw this in the Bibliotheca Philosophica Hermetica some years ago Best regards, Adam McLean Subject: ACADEMY : Book on von Suchten Date: Wed, 16 Jan 2002 From: Lauren Kassell Rafal, Since Bill Newman's Gehennical Fire was sitting on my desk (it has a chunk on von Suchten), I've had a quick look -- but there's no mention of the Koller. There are a couple of other articles, so let me know if you want the refs. Lauren Kassell Subject: ACADEMY : Book on von Suchten Date: Thu, 17 Jan 2002 From: Rafal T. Prinke Dear Lauren, > Since Bill Newman's Gehennical Fire was sitting on my desk > (it has a chunk on von Suchten), I've had a quick look -- but > there's no mention of the Koller. There are a couple of other > articles, so let me know if you want the refs. Thanks. What a coincidence - I managed to convince my library to buy it and also have it right here on my desk! A great book. He lists the two articles (Haberling 1929 and Hubicki 1960) which are practically everything of note written so far - unless Koller discovered something new. Best regards, Rafal Subject: ACADEMY : Alexander Seton's new alias? Date: Thu, 17 Jan 2002 From: Rafal T. Prinke I have just found Carlos Gilly's short article in the on-line Encyclopedia of Swiss History at: http://www.snl.ch/dhs/externe/protect/textes/D8251.html [German] http://www.snl.ch/dhs/externe/protect/textes/F8251.html [French] http://www.snl.ch/dhs/externe/protect/textes/I8251.html [Italian] where he mentions Alexander Seton and gives him an alias of "William Alexander". Does anyone know the source of it? Interestingly, this is again an aristocratic Scottish name of the period - Sir William Alexander, Earl of Stirling (c1577-1640) was an important courtier of James VI, owner of Nova Scotia, educated at Leyden, and a poet. He came from the barons of Menstrie of that name. Best regards, Rafal Subject: ACADEMY : Book on von Suchten Date: Thu, 17 Jan 2002 From: Rafal T. Prinke Dear Adam, > > Koller, Simone. Alexander von Suchten, sein Leben, sein Werk. > Zurich 1988 > > I think I saw this in the Bibliotheca Philosophica Hermetica > some years ago Thank you. Hmm... the Preisner/Figala _Lexikon_ doesn't list it, either. Maybe it was a dissertation or offprint? BTW: Do you perhaps know if there are plans for the BPH catalogue to go on-line? Best regards, Rafal Subject: ACADEMY : Book on von Suchten Date: Thu, 17 Jan 2002 From: Cis van Heertum We have this apparently unpublished thesis by Simone Koller, Alexander von Suchten, sein Leben, sein Werk (i.e. Chymische Schrifften, ed. 1680). It was a 'Lizentiatsarbeit der philosophischen Fakultät der Universität Zürich (1988), where copies may perhaps be had. 161 pages. Best wishes, Cis Bibliotheca Philosophica Hermetica Bloemgracht 31-35 NL-1016 KC Amsterdam tel. 00-31-20-6258079 fax 00-31-20-6200973 www.ritmanlibrary.nl Subject: ACADEMY : Book on von Suchten From: José Rodríguez Date: Thu, 17 Jan 2002 Concerning Koller's work, I think there is a microfilm copy in Switzeland: - ALEXANDER VON SUCHTEN, (1988), "Alexandri von Suchten, Eines wahren Philosophi und der Artzneyen Doctoris Chymische Schriften", Rentsch Verlag, Dietlikon (Zürich). Description: Suchten's «Chymische Schriften» (ed. Frankfurt am Main, 1680) partial edition by Simone Koller, Universität Zürich [It includes: «Concordantia chymica» ; «Colloquia chymica» and «De antimonio vulgari»]. Holding Library : Zentralbibliothek Zürich Collection : P04 Best.mit rosa Zettel Signature : MF A 749 Subject: ACADEMY : Maryanus From: José Rodríguez Date: Thu, 17 Jan 2002 > I wonder if anyone knows of any research into this alchemist- > monk. Are there any articles focussing upon Maryanus and > Khalid ? Dear Adam. The earliest notice about the Maryanus-Khâlid alchemical conection appeared in Al-Nadim's treatise called "Kitâb al-Fihrist" (late 10th century). In that book Maryanus appears as an ancient byzantine alchemist, and khâlid ibn Yazîd is an arabic Prince who stimulate the translations from Greek into Arabic. Al-Nadim mentions alchemical texts attributed to him: Kitâb al-kharazât Kitâb al-sahîfa al-kabîr Kitâb al-sahîfa al-saghîr Kitâb wasuyyatihi ilâ ibnihi fî al-san'a There were other pseudoepigraphical texts under his name in a late Arabic tradition (Firdaws al-hikmâ...) and in the Latin West (Liber trium verborum; Liber secretorum alchemiae...) The Maryanus-Khâlid legend in the Arabic Middle Ages in: - JULIUS RUSKA, (1924), "Arabische Alchemisten I, Chalid Ibn Jazid Ibn Mu'awija", Heidelberg, pp. 5-22 and 50-52. [in German]. - JULIUS RUSKA, (1928), "Zwei Bücher De Compositione Alchemiae und ihre Vorreden", in: «Archiv f. Gesch. d. Math., d. Naturw. u. d. Technik», nº 11 (N.F. 2), pp. 28-37. [in German]. - FUAT SEZGIN, (1971), "Geschichte des Arabischen Schrifttums", E. J. Brill, Leiden, t. IV, pp. 121-122. [in German]. - MANFRED ULLMANN, (1978), "Khâlid ibn Yazîd und die Alchemie: Eine Legende", in «Der Islam», nº 40, pp. 181 sq, [in German]. - GEORGES C. ANAWATI, (1997), "L'alchimie arabe", in: Régis Morelon (ed.), «Histoire des sciences arabes», t. III, pp. 111-141, cf. p. 122. [in French]. Information about the "Liber compositione alchimiae" translated from the Arabic into Latin: - MANFRED ULLMANN, (1972), "Die Natur und Geheimwissenschaften im Islam", Brill, Leiden, pp. 191-194 [in German]. It is a valuable source because Ullmann found the original arabic text. - RICHARD LEMAY, (1990-1991), "L'Authenticié de la Préface de Robert de Chester à sa traduction de Morenius", in: «Chrysopoeia», 4, pp. 3-32 [in French]. - DIDIER KAHN, (1990-1991), "Note sur deux manuscrits du Prologue attribué à Robert de Chester", in: «Chrysopoeia», 4, pp. 33-34 [in French]. - J. TELLE, (1992), "Rosarium philosophorum. Ein alchemisches Florilegium des Spämittelalters. Faksimile der illustrierten Erstausgabe Frankfurt 1550", VCH, Weinheim, t. II, pp. 161-248 [in German]. - R. HALLEUX, (1996), "La réception de l'alchimie arabe en Occident", in: Régis Morelon (ed.), «Histoire des sciences arabes», t. III, pp. 143-154, cf. pp. 146-147 [in French]. - S. GENTILE; C. GILLY, (1999), "Marsilio Ficino and the Return of Hermes Trimegistus", Centro Di, Flocence, pp. 207-209 [in Italian and English] It will be a short but useful "status quaestionis". Grettings, José Rodríguez Subject: ACADEMY : Book on von Suchten Date: Fri, 18 Jan 2002 From: Rafal T. Prinke Dear Cis, > We have this apparently unpublished thesis by Simone Koller, > Alexander von Suchten, sein Leben, sein Werk (i.e. Chymische > Schrifften, ed. 1680). It was a 'Lizentiatsarbeit der philosophischen > Fakultät der Universität Zürich (1988), where copies may > perhaps be had. 161 pages. Thanks a lot! I will write to them and ask. I am especially interested in the "Leben" part - but the fact that it is a philosophical "Lizentiatsarbeit" does not seem promising for my interests. Best regards, Rafal Subject: ACADEMY : Alchemy conference in March From: Adam McLean Date: 18th January 2002 Here is a notice about the alchemy conference in Norwich in March. I hope to attend this conference. The porgram sounds very interesting wity a number of well known scholars 'THE RISING DAWN': THE CONTRIBUTION OF ALCHEMY TO MEDIEVAL MEDICINE AND INTELLECTUAL LIFE 21-22 March 2002 Wellcome Unit for the History of Medicine University of East Anglia, Norwich wellcome@uea.ac.uk THURSDAY 21 MARCH 2002 ELIZABETH FRY BUILDING (Rm. 0.06) 9.00 COFFEE 9.15 Introduction: Roger Cooter Jonathan Hughes, Alchemy and Late Medieval Kingship 10.00-11.30 Session One: Chair: Jonathan Hughes Michael McVaugh, Teodorico Borgognoni and Thirteenth Century Surgery (to be confirmed) Ms E R Truit, A trei poete, sage doctors, qui mout sorent di nigromance: Necromancy, Natural Philosophy, and Automata in Twelfth and Thirteenth Century Literature 11.30-12.00 COFFEE 12.00-13.30 Session Two: Chair: Sandy Heslop Mike Bispham, The Practice of Ad Quadratum and Ad Triangulum Composition in Art and Architecture Urzula Szulakowska, Geometry in Late Medieval Alchemy: the Rosarium Philosophorum and Pseudo-Lullian Alchemy 13.30-14.30 LUNCH 14.30-16.00 Session Three: Chair: Stephen Church Linda Voigts, English Alchemical Interests in the Mid-Fifteenth Century Peter Grund, 'ffor to make Azure as Albert biddes': Alchemical Writings in Middle English Attributed to Albertus Magnus 16.00-16.30 TEA 17.30 Coach to Great Hospital, Norwich 18.00-19.15 Tour of the Great Hospital, Norwich with Carole Rawcliffe 19.30 DINNER FRIDAY 22 MARCH 2002 ELIZABETH FRY BUILDING (Rm 01.10) 9.15 COFFEE Session Four: Chair: Sarah Salih 9.30-11.00 Stanton Linden, Alchemical Satire in George Ripley's Compound of Alchemy: The Chaucerian Legacy George Keiser, 'As it is in the Picture': Two Traditions and Two Centuries of English Alchemical Illustration 11.00-11.30 COFFEE 11.30-13.00 Session Five: Chair: Carole Rawcliffe P M Jones, Medical Practitioners and Alchemically Derived Remedies Michael K. Jones, Thomas Forestier, 'Henry VII and a treatise on the Sweating Sickness (1485)' 13.00-14.00 LUNCH 14.00-15.30 Session Six: Chair: Vic Morgan Stephen Clucas, John Dee and the Afterlife of Medieval Alchemy Laurence Eldridge, The Place of Alchemy in the Intellectual World of Elias Ashmole 15.30-15.45 TEA 15.45-17.15 Session Seven: Chair: Colin Davis (to be confirmed) Urs Leo Gantenbein, The Ars Hermetis of John of Fulda 1449 Michela Pereira, The State of Alchemical Research Subject: ACADEMY : Book on von Suchten Date: Sat, 19 Jan 2002 From: Rafal T. Prinke Dear José, > Concerning Koller's work, I think there is a microfilm copy in > Switzeland: > > - ALEXANDER VON SUCHTEN, (1988), "Alexandri von Suchten, > Eines wahren Philosophi und der Artzneyen Doctoris > Chymische Schriften", Rentsch Verlag, Dietlikon (Zürich). Thank you very much. This seems to be another item - but maybe it was just microfilmed under a different title. I have written to Philosophical Faculty and we'll see what they say. The reason I am trying to find it is my hope (now considerably decreased as the book seems to be mainly an edition of the treatises) that Koller may have found some new source information that might helpt to determine von Suchten's date of death and thus (possibly) definitively exclude the Suchten-Seton identification. Best regards, Rafal Subject: ACADEMY : Roth-Scholtz's portraits of alchemists Date: Sun, 20 Jan 2002 From: Rafal T. Prinke I have asked about these portraits some time ago but thought it would be better to put them on the Web to show which pictures I mean. So they are now at: http://hum.amu.edu.pl/~rafalp/HERM/ROTH-SCHOLTZ/roth-scholtz.htm Best regards, Rafal Subject: ACADEMY : Help in identifying an illustration X-Attachments: C:\My Photos\Lacinius1.jpg; From: Adam McLean Date: 20 Jan 2002 There is an illustration on page 36 of Alexander Roob's book, The Hermetic Museum, Taschen 1997. 
Roob labels this as Janus Lacinius, Pretiosa Margarita Novella, 1577 -1583, presumably a late 16th century manuscript of this early alchemical work. There is no information given on the location of this manuscript. I attach a scan to this email in the hope that someone might have seen this item (or another copy of this illustration). I would really like to locate the manuscript and see if there are any other illustrations in this. There seem to be resonances with some of the imagery on the Ripley Scroll, which I am working on at present. Adam McLean Subject: ACADEMY : Maryanus From: Dusan Djordjevic Mileusnic Date: Sun, 20 Jan 2002 In addition to Mr. Rodriguez's account about Maryanus issue: - Reitzenstein, Richard. "Alchemistische Lehrschriften und Märchen bei den Arabern". Religionsgeschichtliche Versuche und Vorarbeiten, (Giessen), XIX 2, (1923), SS. 63-86. Very informative, pointing out, from a philological standpoint, to various appearances of Marianus-Chalid legend throughout Middle-East literature, (even India). If anyone is interested I can provide more detailed information. (A paraphrase of a part of Reitzenstein's detailed article : The story begins, of course, with Hermes, who wrote a book, containing all parts of "philosophy', (artistry of making gold), which he left to his pupils. After a long time, a man from Alexandria, named Adfur, or Afdur, found this book of Hermes, gained the knowledge, and gave a lot of commentaries. His fame reached the city of Rome, where Marianus lived, who immediately left for Alexandria, where Adfur/Afdur, at that time very old, had taught Marianus all secrets of the Art. Adfur died and, after that, Marianus left for Jerusalem, in fact, to a nearby desert. In those times, the king of Egypt was Mu'awija, who had a son Yazid, and this one's son was Chalid, or Calid. Chalid was deeply involved with "philosophy", and called many wise men from all countries to help him understand the secrets of Hermes' Book. In the desert, Marianus himself heard about all this, and decided to teach the king, and left for Alexandria, where he performed the Great Work, and had taught Chalid everything. After that, he went back to the desert. There is also the story of Chalid searching for Marianus, after he heard of him, but with the same point, of Chalid gaining the knowledge of the Great Art from Marianus.) Another valuable, scrupulous and detailed, source for this issue is Julius Ruska's book about Tabula Smaragdina, which was not mentioned by Jose Rodriguez : - Julius Ruska, Tabula Smaragdina, Ein Beitrag zur Geschichte der Hermetischen Literatur, Heidelberg 1926. Here it is Marianos, (or Marjas der Monch), and Chalid Ibn Jazid, (sometimes - Haled). Greetings Dusan Djordjevic Mileusnic Subject: ACADEMY : Question about Israel Hiebner From: Anna Marie Roos Date: 23 Jan 2002 I wonder if anyone has any information (whether primary source listings or secondary sources) about Israel Hiebner. I am writing an article on his Mysterium Sigillorum and its transmission to England in 1698, but I've been able to find little biographical information about him, other than what is in the Latin dedications at the beginning of his tract. Any directions or suggestions would be much appreciated. Israel HIEBNER von SCHNEEBERG. Mysterium sigillorum, herbarum & lapidum; oder, Vollkommene Cur und Heilung aller Kranckheiten Schäden und Liebes- auch Gemüths-Beschwerungen durch underschiedliche Mittel ohne Einnehmung der Artzney. [Erffurdt]: in verlegung Johann Birckners. 1651. Israel HIEBNER von SCHNEEBERG. Mysterium Sigillorum, Herbarum & Lapidum. Oder: Vollkommene Cur und Heilung aller Kranckheiten Schäden und Liebes- auch Gemüths-Beschwerungen durch unterschiedliche Mittel ohne Einnehmung der Artzeney. in 4 Classen ordentlich abgetheilet,... Erffurdt: in verlegung Johann Caspar Birckners Buchhändlers, 1696. Israel HIEBNER von SCHNEEBERG. Mysterium sigillorum, herbarum & lapidum. Containing a compleat cure of all sicknesses and diseases of mind and body by means of the influences of the seven planets. Written originally in Saxon, now translated into English for B. Clayton. London: W. Downing, 1698. Thank you! Anna Marie Roos, Ph.D. Subject: ACADEMY : Alchemy resources in Rome Date: Mon, 21 Jan 2002 From: Jon Gilbert I have just moved to Rome to study here and I am wondering what are some interesting resources for the study of alchemy in this area? Libraries, architectural works, etc. Grazie, Jonathan S. Gilbert Subject: ACADEMY : Alchemy resources in Rome From: Susanna Åkerman Date: Fri, 25 Jan 2002 Dear Jon, When you have seen the Porta Magica from 1680 in Piazza Vittorio Emanuele you could perhaps contact Anna Maria Partini, a private scholar who knows a lot of alchemy including where manuscript can be found. She has edited texts for the Mediterrané publishers that you can look up, if they still are around, it was ten years ago that I met her and opened the world of Roman alchemy for me. She then lived in the Via Archimede. The Eyptian guardian of the underground, Bes, flanking the Porta was put there in 1888, but there are real antique statutes of Bes in the Farnesina museeum. I also suggest you go to the Vatican library and look at Queen Christina's ms. copy in French of "Veritas Hermetica veritati quearenti seu de differentia inter Chymicam nostri temporis et antiquam" (Ms. Reg. Lat. 1218). On Adam's list you have the rest of the callnumbers of alchemy in the Vatican. the Reginense latini numbers are from Christina's library. I am on my way to Rome also to check things out in the collection, such as her mss. of Joachim di Fiori, perhaps in the late spring. The Vatican often asks for proof of scholarly status, I got recommendation from the Swedish Institute in Rome and you can perhaps ask someone you know for an introductory letter. Susanna Akerman Subject: ACADEMY : Alchemy resources in Rome From: Eve Sinaiko Date: Fri, 25 Jan 2002 I have been told that the library of the Accademia dei Lincei contains a collection of alchemical manuscripts. The Accademia itself has connections with the history of alchemy, I believe. Someone else may know more, but wasn't the academy itself founded by the circle of Queen Christina? In any case, it is a wonderful old library, the oldest in Rome, and I think open to the public by appointment. It is housed in the Palazzo Farnesina. Eve S. Subject: ACADEMY : Alchemy resources in Rome From: Susanna Åkerman Date: Fri, 25 Jan 2002 Dear Eve, The Accademia Lincei is much older, but it was housed in the house of four seasons just in front of Christina's Palazzo Riario nearby Trastevere. Christina held a series of scientific and cultural academies in her palace, her Accademia Reale was held in the palace that now has been converted to a musaeum of paintings. This her own academy was staged briefly in the Palazzo Farnese in her first year in Rome, 1656, and was organized by the alchemical poet Santinelli. It was revived in 1674 to be held for a number of years in her own Palazzo Riario. Giovanni Ciampini's Accademia dell'Esperienze, also called Accademia fisico-mathematico, met in her palace for the first time in 1677. She was protectress of the Accademia degli Stravaganti in Collegio Clementina from 1678 and in Orvieto for the Accademia dei Misti. Very soon after her death she was chosen symbolical figurehead, Basilissa (queen and empress in greek) by the poets that formed the Accademia d'Arcadia after her death in 1689. Apparently there once were eighteen volumes of proceedings for the Accademia Reale, placed in the Biblioteca Albani . Only one volume has been identified, now Cod. Ottoboni 1744, Biblioteca Apostolica Vaticana. For more info see Cesare D'Onofrio, Rom val bene un'abiura: Storia romana tra Cristina di Svezia, Piazza del popolo e l'Accademia d'Arcadia. Fratello Palombi, Rome 1976. The Arcadia academy gave new names to its poet members to mark out their fictional status as reborn pastors and shepherds, a kind of Christian esotericism. The Arcadians were founded by twelve poets/shepherds gathering in front of her grave. If you want to be further mystified click on this link http://www.consciousevolution.com/rennes/curious.htm Susanna Subject: ACADEMY : Recognising gold Date: Sat, 26 Jan 2002 From: Rafal T. Prinke This is something I have always wondered about: Many transmutation stories involve the presence of a goldsmith who certifies that the result is genuine gold "of the best quality". Also, in those times the ability to tell gold from non-gold was crucial for merchants, bankers and craftsmen, not to mention princes and kings. How did they do that? I know there were touchstones - but how it worked in practice? I also find it interesting that transmutation stories seem to appear suddenly and in great numbers only at the turn of the 16th and 17th c. Are there any such stories known from the Middle Ages? (Flamel's story is now considered to be made up in the early 17th c.). Best regards, Rafal Subject: ACADEMY : Recognising gold From: William S. Aronstein Date: Sun, 27 Jan 2002 Dear Rafal, Your perceptive questions illustrate that it may be just as important to examine the development of Renaissance alchemy in Europe within the context of what we now call chemistry, as within the context of hermetic philosophy. There are a number of chemical and metallugical tests for gold -- one could assay a questionable metal by noting its apparent melting point, for example, or by taking advantage of the fact that gold is relatively non-reactive with many substances that will react with other metals. Another example of such a test would be the way Archimedes used the specific gravity of gold to demonstrate a purportedly golden object's corruption with an alloyed metal. By the way, these chemical and metallurgical tests for gold are just as important today, and not only for those who seek to create transmuted gold, but for all of those who buy and sell gold for practical uses. Lawrence Principe, who is a practicing chemist as well as a practicing historian of science, has incorporated a chemical understanding in his work on Boyle. William Newman has also placed George Starkey in the context of contemporary chemistry. Note that the two terms, "chemistry" and "alchemy" were probably not completely separated until roughly 1675. Best regards, William S. Aronstein Subject: ACADEMY : Alchemical commentaries on Boccalini's 'General Reformation' From: Leigh Penman Date: Sun, 27 Jan 2002 A.E. Waite mentions, in a couple of his works, the existence of alchemical interpretations/commentaries upon the content of the Boccalini portion published with some editions of the Rosicrucian Fama and Confessio. I have been unable to locate any such commentaries. (I may be at a disadvantage, not having yet consulted Gilly's Cimelia Rhodostaurotica.) Was this a false reference based on a bibliographical abberation of his predecessors, or some works that Waite actually saw? I am aware that Waite researched his histories of Rosy Cross almost exclusively in London libraries, so my feeling is oriented toward the first option. Can anyone shed any light on the matter? Kindest regards, Leigh. Subject: ACADEMY : Alchemical commentaries on Boccalini's 'General Reformation' From: Susanna Åkerman Date: Sun, 27 Jan 2002 Dear Leigh Penman, Gilly in his new edition of the Cimelia Rhodostaurotica (originally published 1995) p. 68 says that Christoph Besold five years after the publication of the Fama and Boccalini's text in 1614 said that people have believed that there were mysteries and chemical interpretations of the text on the general reformation of the whole wide world, but that Besold thought (knew?) them wrong. Gilly also includes p. 185 William Vaughan's publication of Boccalini as the _New Found Politicke. Disclosing the secret natures and dispositions as well of private persons as of statemen and courtiers_ (London 1626) including the seventeenth chapter on the Reformation of the whole wide world. Gilly also refers to the Dutch dissertation by Harald Hendrix, _Traiano Boccalini, fra erudizione e polemica._ (s. l. 1993), showing that the translator of the Boccalino tract was not Besold but Wilhelm Bidenbach, friend of Tobias Adami. Gilly's new edition of the Cimelia contains new material and I believe it is still available through the BPH. I conclude that there must be chemical interpretations around. Susanna Akerman Subject: ACADEMY : Alchemy resources in Rome From: Eve Sinaiko Date: Sun, 27 Jan 2002 Thank you, Susanna, I have always been fascinated by the Porta Magica of Rome. I think the original fragments have been moved to a museum and the door that stands in Piazza Vittorio is a cast. Does the present library of the Accademia dei Lincei contain alchemical texts? I was under the impression that it did. For a researcher interested in Rome, I expect the Vatican Libraries also have alchemical texts among their vast holdings. On a lighter note, the visitor to Rome with a taste for arcana may wish to consult two books published by Newton Compton: Storie e Luoghi Segreti di Roma and Le Curiosita' di Roma. These are collections of anecdotes, rumors, and legends, in no way scientific or trustworthy, but great fun. Regards, Eve Subject: ACADEMY : Recognising gold Date: Sun, 27 Jan 2002 From: Eugene Beshenkovsky Dear Rafal, Wolfgang Hildebrands Magia Naturalis Book 4. Chapter 2. Naturlich Gold vom Alchymistischen zu erkennen. Best regards, Eugene Beshenkovsky Subject: ACADEMY : Recognising gold Date: Mon, 28 Jan 2002 From: Rafal T. Prinke Dear William, > There are a number of chemical and metallugical tests for gold -- > one could assay a questionable metal by noting its apparent > melting point, for example, Well, the melting point test would not be available to the alchemists as there was no way of measuring temperature to a reasonable degree before Fahrenheit invented the thermometer (1709). > or by taking advantage of the fact > that gold is relatively non-reactive with many substances that will > react with other metals. Aqua regia was known apparently as early as 1100, but was it used on a wide scale by goldsmiths and bankers to test gold? > Lawrence Principe, who is a practicing chemist as well as a > practicing historian of science, has incorporated a chemical > understanding in his work on Boyle. William Newman has also > placed George Starkey in the context of contemporary chemistry. But consider the following quotation from the famous description of Seton's transmutation by Dienheim (1603): We found not a vestige of lead remaining, only the finest gold which, in the opinion of the goldsmith, was of a quality better even than the excellent Hungarian and Arabian gold. It was the goldsmith who was the authority to them - but how would he test the gold? Maybe he would just hammer it and "feel" its malleability and ductility? Craftsmen certainly can tell the quality of the materials they are working with - and without using any scientific measurements. I am not sure how touchstone works - would it be possible to "cheat" it with an alloy or gilded piece of some other metal? Best regards, Rafal Subject: ACADEMY : Question about Israel Hiebner From: Hereward Tilton Date: 28th Jan 2002 Dear Anna Marie, I don't know anything about Hiebner, but I see that the first part of his Mysterium Sigillorum is devoted to astrological influences in herbal medicine - a subject popularised by Bartholomaeus Carrichter, the 'Kräuterdoktor' resident at the imperial court of Maximillian II, who described various herbal cures as well as the Zodiac signs under which their healing powers thrive in his Kräutterbuch des Edelen und Hochgelehrten Herzen Doctoris Bartholomei Carrichters. Straßburg: Antony Bertram, 1609. Michael Maier also believed that the gathering of medicinal herbs according to certain constellations may provide cures for dangerous diseases, just as the mysterious Rosicrucian brother claimed in Georg Molther's De quodam peregrino, qui anno superiore MDCXV imperialem Wetzflariam transiens... Frankfurt am Main: Johann Bringer, 1616. Perhaps this would be a good subject for another academy thread; in any case, a quick look in my favourite meta-databank, Gateway Bayern (http://gateway-bayern.bib-bvb.de) gives the following results for Hiebner's works: Geburts-Minut. Oder Der Edlen Astrologischen Kunst/ Erster Theil. Das ist/ New erfunden- Ewigwerender Calender und General-Uhrwerck/ So durch die gantze Welt zugebrauchen.: In welchem 1. der Monat/ Tag/ die Stund und Minut ... gezeiget wird ... Hiebner, Israel; Messt, Gabriel von (Widm.empf.); Feyerabend, Marx (Widm.empf.). Bitterholt ; Nuernberg, 1645 Geursachte Apologia und Schutzrede Israel Hiebners von Schneeberg [et]c. Hiebner, Israel. Leipzig, 1653 Prognosticon oder Practica auff das Jahr ... 1647 Hiebner, Israel (Hrsg.). Lueneburg, 1646 Jsrael Hiebners Prognosticon Auff dasz voellig geniesend- und empfindliche FriedensJahr nach der Geburth unsers Heylandes Jesu Christi. M.DC.LI: Welches ist das Dritte nach dem Friedenschluss ... Hiebner, Israel; Hertz, Georg (Drucker u. Verl.). Erfurt, 1650 Israel Hiebners Prognosticon Hiebner, Israel. Erffurdt, 1652 Israel Hiebners Prognosticon Auff das Jahr ... M.DC.LVII. Hiebner, Israel. Lintz, [1656] Mysterium sigillorum, herbarum & lapidum : oder Vollkommene Cur und Heilung aller Kranckheiten, Schäden und Leibes- auch Gemüths- Beschwerungen durch, underschiedliche Mittel ohne Einnehmung der Artzney : In 4 Classen ordentlich abgetheilet Alsz I : Erste Cur und Heilung durch die himmlische Influentz mit Hülff der Kräuter und Wurtzeln : II. Zweydte Cur und Heilung durch die himmlische Influentz aus den Metallen und Steinen mit Hülff der 7. Sigillen : III. Dritte und zwar Summarische völlige Cur und Heilung durch die Zusammensetzung der 7. Metallen und Sigillen : IV. Vierdte Cur und Heilung aller Menschlichen Laster und Gebrechen ... : Mit beygefügten Figuren und Kupfferstücken, auch gantzem Grund dieses Astronomisch und himlischen Processus / Hiebnern von Schneebergk, Israel. Erfurt, 1651 Israel Hiebners Mysterium Sigillorum, Herbarum & Lapidum Continuatio Hiebner, Israel. Leipzig, 1653 Mysterium sigillorum, herbarum et lapidum Hiebner, Israel. [Erfurt], 1696 Mysterium sigillorum, herbarum et lapidum. Containing a compleat cure of all sicknesses and diseases of mind and body, by means of the influences of the seven planets. Adorned with copper plates & figures, shewing the foundation of this astronomical and coelestial science / Hiebner, Israel, fl. London, 1698 Mysterium sigillorum, herbarum et lapidum Hiebner, Israel. [Erfurt], 1731 Mysterium sigillorum, herbarum et lapidum Hiebner, Israel. Frankfurt u.a., 1735 Mysterium sigillorum, herbarum et lapidum oder vollkommenes Geheimniss dero Sigillen, Kraeuter und Steine in der Cur und Heilung aller Kranckheiten ... Hiebner, Israel. Franckfurt ; Leipzig, 1735 Mysterium sigellorum, herbarum & lapidum oder vollkommenes Geheimniss deren Sigillen, Kraeuter und Steine ... Hiebner, Israel. Franckfurt & Leipzig, 1737 Practica Reformata. Oder Rechtfundirter Astrologischer Tractat. Das ist: Newgegruendete Verkuendigung aller und jeden Zufaelle/ so wol an Gewitter als andern Welthaendeln/ Hoch-und nidrige Stands-Personen betreffende. ; auff das Jahr ... M.DC.XXXXIX. und 1650 Hiebner, Israel; Humm, Anton (Drucker). Frankfurt, Main, 1648 Practicum Reformatam, Oder Rechtfundirter Astrologischer Tractat, Das ist: Newgegründete Verkündigung aller und jeden Zufälle/ so wol an Gewitter als andern Welthändeln/ Hoch-und nidrige Stands-Personen betreffende Hiebner Israel. Frankfurt 1650 Alter und newer Schreib-Calender auff das Jahr ... 1647 Hiebner, Israel. Nuernberg, 1647 Nürmbergischer alt und new Schreib-Calender Hiebner Israel. Erffurdt 1652 Israel Hiebern's Quadrant und Handgriff aller mathematischen Kuenste Hiebner, Israel. (S.l.), 1650 Ianvs Bifrons Sev Specvlvm Physico-Politicvm Das ist Natvrlicher (!) Regenten-Spiegel Weber, Johannes; Hiebner, Israel (Ill.); Mokrai, Matthias Franciscus (Beitr.). Levoca, 1662 Astrologisches Praeludium eines biß unter die Preß ausgearbeiten Hauptwercks oder Eingang der gründliche Ursachen warumb das Calender-schreiben ... bishero in despect gerathen ... Hiebner Israel. Leipzig 1653 Israel Hiebners Astronomisches Praeludium oder Eingang zu der 7. Planeten Grund-Rechnung ... Hiebner Israel. Leipzig 1653 Israel Hiebners astrologischer Reichs-Calender auff das wunderbare MDCLVI Jahr nach Christi Geburt ... Hiebner Israel. Leipzig 1655 Newer Astrologischer Post-Reuter und kurtze Verfassung der vornemsten und beruehmtesten Astronomorum und deroselben Prognostication auf 1647. Darinnen nach Anleitung deß Gestirneten Himmels und dessen Figuren Unpartheiisch referiret wird, was nechst der Allmacht deß Allerhoechsten GOttes auß der Constitution und Beschaffenheit der Planeten sich sonderlichen Frieds und Unfrieds halber zutragen moechte Werve Hermannus de. 1647 Almanach på thet åhr effter Jesu Christi födelse 1654. Hiebner, Israel. [Göteborg], [1653] Influentz Lunae Et Saturni. Oder Eigentliche Beschreibung und Calculus Hiebner, Israel 1644 oder 1645. Glueckwuenschung Auff Deß Edlen/ Vesten und Manhafften Herrn/ Bartholomeen Mutschers Churfuerstl. Durchl. in Baeyern deß loebl. Creutzischen Tragoner-Regiments unter der Haselbeckischen Compagnia Wolbestalten Leutenants/ Als Braeutigam. So wol Der ... Annen als Braut. Hochzeitfest Hiebner, Israel 1646. Prodromus Oder Vorlauffer Redassiones Oder Verantwortung und Ehrenrettung Hermanni de VVerve Astronomi, Auff Israel Hiebners von Schneeberg. Werve, Hermann de 1653. Cheers Hereward Tilton Subject: ACADEMY : Alchemy resources in Rome From: Michal Pober Date: Mon, 28 Jan 2002 Eve Sinaiko wrote, >I expect the Vatican Libraries >also have alchemical texts among their vast holdings. Absolutely! Stanislas Klossowski de Rola refers with great enthusiasm to his studies in the Vatican. Perhaps we'll hear from him about this and in general in reference to this thread? Best Regards, Michal Pober Subject: ACADEMY : Recognising gold Date: Mon, 28 Jan 2002 From: David Porreca Deal All, Possibly the easiest way of recognizing real gold which would have been available to Medieval people is by weight. If you have a piece of real gold of a certain definite size, you can place it on scales and compare it to any other sample of the same size. If the weights are different, the sample is inauthentic, due to the different atomic weights of the elements. It may, however, be possible to cheat this method by alloying specific proportions of lead (heavier than gold) and a lighter element to the gold. David Porreca. Subject: ACADEMY : Recognising gold From: Adam McLean Date: 28th Jan 2002 William Newman indicates in his Ph.D. thesis of 1986, that the Summa Perfectionis gives the most complete description of assaying techniques written before the sixteenth century. Newman, William Royall The Summa Perfectionis and late medieval alchemy: A study of chemical traditions, techniques, and theories in thirteenth century italy. (volumes i - iv) Order No: AAC 8620516 ProQuest - Dissertation Abstracts School: HARVARD UNIVERSITY (0084) Degree: PHD Date: 1986 pp: 1398 Source: DAI-A 47/06, p. 2294, Dec 1986 Subject: HISTORY OF SCIENCE (0585) Abstract: The centerpiece of my thesis is the Summa perfectionis traditionally ascribed to "Geber" (the quasi-mythical Islamic alchemist Jabir ibn Hayyan). The importance of this text has long been acknowledged: George Sarton, for example, referred to it as "the main chemical text-book of medieval Christendom" (Introduction to the History of Science, II, 1043). Among the Summa's contributions may be numbered a full-blown corpuscular theory of matter, the first thorough description of chemical apparatus in the Latin West, and the most complete description of assaying techniques written before the sixteenth century: these topics are all analyzed in my thesis...... Subject: ACADEMY : Question about Israel Hiebner From: Anna Marie Roos Date: 28 Jan 2002 Dear Hereward Tilton, Thank you so very much for all the helpful citations about Hiebner. The first part of the Mysterium is indeed all about herbs, the proper astronomical times to cut them (with particular shears made out of the planet's alchemical metal), and some very detailed tables of the ascendants. I greatly appreciate your help with my query. Cheers! Anna Marie Roos, Ph.D. Subject: ACADEMY : Recognising gold From: William S. Aronstein Date: Mon, 28 Jan 2002 Dear Rafal, Thank you for your kind note. I regret that I do not yet have ready for you an authoritative reference on metallurgical tests for the purity of gold in the middle ages, however I am still looking. Let me just expand a little very briefly on a couple of points, however. Althought you are correct about the thermometer: > Well, the melting point test would not be available to the alchemists > as there was no way of measuring temperature to a reasonable > degree before Fahrenheit invented the thermometer (1709). the melting point of a questioned sample could be directly compared with the melting points of a variety of standard samples whose composition was known to the assayer. In addition, the process of cupellation is a technique of purification that involved melting the gold or alloy and successively burning off, as it were, any impurities present. > I am not sure how touchstone works - would it be possible to > "cheat" it with an alloy or gilded piece of some other metal? A touchstone is just a white, unglazed cermic tile. One scratches it with the gold in question. If it is gold, the mark will be golden yellow. If the sample is "fool's gold," or iron pyrities, the mark is greenish or blackish. I am not sure if the touchstone technique would have been able, in skilled hands, to differentiate between pure gold and a gold alloy containing copper or silver, or lead or tin. Certainly since the touchstone only examines the most superficial layer of the gold that touches it, a gold-plated object would "fool" it. Sincerely, William S. Aronstein Subject: ACADEMY : Recognising gold From: Joern Sesterhenn Date: Tue, 29 Jan 2002 Dear David Porreca, Sorry, but the density of lead (Pb) is 11.34 g/cm^3 whereas that of gold is 19.3g/cm^3. Consult any encylopedia for that. Joern Sesterhenn > Possibly the easiest way of recognizing real gold which > would have been available to Medieval people is by > weight. If you have a piece of real gold of a certain definite > size, you can place it on scales and compare it to any > other sample of the same size. If the weights are different, > the sample is inauthentic, due to the different atomic weights > of the elements. It may, however, be possible to cheat this > method by alloying specific proportions of lead (heavier > than gold) and a lighter element to the gold. > > David Porreca. Subject: ACADEMY : Recognising gold From: Giuseppe de Nicolellis Date: Tue, 29 Jan 2002 Dear Rafal, The goldsmiths tested gold ingots using 'purification methods' on them. A gold "of the best quality" was a gold without any loss of weight after a 'purification'. By the way, it seems that some transmutation gold tested using those methods even "increased" its weight (Helvetius, for example). So I am enclosing the four purifications methods of Glaser. Best regards, Giuseppe de Nicolellis =========================================================== From "The Complete Chemist" (Christopher Glaser, 1677, the english version licensed by Roger L'Estrange: original punctuation and capitalization) 1. The Purification of Gold by the Cupple. Take a good Cupple made of Sheep's-bones calcin'd, or of common Ashes wash'd, and deprived of their Alkali Salt. Put the same into a little Furnace, and cover it with a Muffle or Trie. Then make a fire round about, and over it, but moderate the fire in the beginning, that the Cupple may heat by degrees, and not crack. When 'tis becom red, if you have an ounce of Gold to Cupple, put into the Cupple four ounces of Lead, leave it alone in Fusion for some time, that the Cupple may imbibe some of it. Then put your Gold to it, and it will melt instantly amidst the Lead, though otherwise of very difficult Fusion. This done, continue the fire, and blow incessantly upon the matter; the Lead will by little and little enter like Grease into the pores of the Cuppel,(which, for this intent, is made of porous matter,) and carry with it the other imperfect Metals mixt with the Gold, which will become pure within the Cupple, and of an high colour, except the Gold be mixt with some portion of Silver, which resists the action of the Lead as well as the Gold; in which case you must have recourse to Aqua-fortis, or Antimony. 2. The Purification of Gold by Cementation Reduce your Gold into plates of the thickness of the back of a knife, and cut them into round or square pieces, so that they may lye flat in the Crucible. Then take Cement prepared of four ounces of powder of Brick, an ounce of Salt-Armoniac, an ounce of Salt-Gemme, and an ounce of common Salt; all well powdered, and mixt together, and reduc'd into a dry Paste with a little Urine. Lay a Bed of this Cement in the bottom of a Crucible, proportionable to the matter, and so continue to lay Bed upon Bed, intermixt of plates and Cement, layer upon layer, or course upon course, (called stratum super stratum,) till the Crucible be full. The fisrt and last layer must always be Cement, to the end the plates may be involv'd and covered with it. Cover the Crucible with a fit covering, having an hole in the middle; and then place it thus luted in a circular fire (or ignis rotae) for the space of three hours, during which the hole of the cover must be left open, that the moisture of the Cement may evaporate. After this, lute up the hole likewise. The fire must be moderate in the beginning, then augmented by degrees, and continued during 8 or 9 hours, in such sort, that the two last hours the Crucible be covered over with charcoal. Then let it cool. Opening the Crucible, you will find the plates diminsht in weight, because the Cement has corroded and destroyed all that was mixt with the Gold. Wash tese plates well, and having put them into a Crucible, make a fire of Fusion, with a little Tartar and Saltpeter; and so you shall reduce them into an Ingot. 3. The Purification of Gold by Aqua-fortis Take one part of Gold, and three or four parts of refined Silver; melt them together in a Crucible; then pour them into a deep Copper-Vessel full of water; and you shall find the Gold and Silver mixt in the form of small grains, (which is that they call Granulation.) Dry the grains, put them into a Matrass, and pour upon them a triple quantity of good Aqua-fortis made of Saltpeter and Vitriol. Place the Matrass in a Furnace of Sand, till the Aqua-fortis have dissolved all the Silver; which is known when the matter sends forth no more red fumes, and the Gold lies in the bottom of the Matrass in a black powder. Then pour off the Liquor (which contains in it all the Silver) into an earthen Vessel full of common water; and upon the black powder of Gold pour a little new Aqua-fortis, and replace the Matrass upon the hot Sand, to the end that if any Silver yer remain, it may be dissolv'd and separated this second time. Pour this second Dissolution to the first, and keep them. In the mean time edulcorate the Calx of Gold with water, then dry it, and make it red gently in a Crucible. You shall have a powder of a very high colour, which you may reduce into an Ingot by melting it with a little Borax. The Silver dissolv'd in the Aqua-fortis, and poured into the Vessel of water, precipitates, and separates it self from its Dissolvent, by putting a plate of Copper into it; the Spirits of the Aqua-fortis immediately leaving the Silver to fasten on the Copper, which they dissolve; and during the Dissolution, the Silver precipitates it self. The reason of this is, because the Copper being less compact, and more earthy than the Silver, is easily penetrated by that corrosive Spirit, which impetuously falling upon this morsel, as agreeable to its appetite, it quits its first hold, and takes up to the Copper which it last met with, and devours as much of it as it can retain. This blue water impregnated with Copper, must be pour'd off by inclination, and kept in an earthen Vessel; 'tis called the second water, and Chirurgeons use it for Cancers, and other outward Ulcers. The Silver is found in the bottom. It must be wash'd, dry'd, and kept (if you please) in form of a Calx, or else reduc'd into an Ingot in a Crucible, with a little Salt of Tartar. But if into this second water, which is properly a Solution of Copper, you put a body more earthy and porous than Copper, as Iron is, the Copper precipitates, and the Corrosive Spirits of the Aqua-fortis fasten to the substance of Iron; which may likewise be precipitated by some Mineral more earthy and porous than Iron, as Lapis Calaminaris and Zink. Lastly, if you pour into this Liquor charg'd with these Substances some of the Liquor of fix'd Nitre, drop by drop, this latter will destroy the acidity of the Aqua-fortis, and precipitate those Minerals. Note, that if you evaporate and crystailize the Liquor, you will draw from it very good Saltpeter, reincorporated with its fixt Salt, from which those Spirits at first were distilled. These last Experiments might seem impertinent to this Chapter on Gold. But our desire to instruct the Curious, made us take occasion to mention them from the Purifying of that Metal by Aqua-fortis. And they are not unuseful to open the way to other more considerable. 4. The Purification of Gold by Antimony This is the best way of all; for Lead carries away only the imperfect Metals, but leaves Silver join'd with Gold. Cement often-times leaves the Gold impure, and consumes some part of it. Aqua-fortis is not always a certain trial of the pureness of Gold: for sometimes it happens that Gold having been mixt with some sulphureous matters, their odour involves some of the Silver which had been put to the Gold, to cleanse it by Aqua-fortis, which Silver falls down, and is precipitated with the Gold at the parting, thereby giving surprising and short joys to the unskilful, who are apt to think presently they have found out the way to encrease Gold; but upon further examination they find their expectation deceived. On the other side, you may be certain, that Gold which hath past the trial by Antimony is throughly purged, and freed from all mixture. For nothing but Gold is able to resist that devouring Wolf. Take therefore an ounce of Gold, such as the Goldsmiths use; put it into a Crucible amongst burning-coals in a wind-Furnace, and when it is very red, put to it by little and little four ounces of good Antimony in powder, which will melt immediately, and at the same time devour the Gold, (which otherwise is of very difficult Fusion, by reason of its most exact composition;) when the whole is melted like water, and the matter sparkles, 'tis a sign that the Antimony is at work upon the impurities of the Gold. Wherefore leave it a little upon the fire; then cast it nimbly into an Iron-Crucible, which has been to that end before heated, and smear'd with a little Oil. When the matter is pour'd in, strike the Crucible with the Tongs, to make the Regulus descend to the bottom. After 'tis a little cool'd, separate the Regulus from the dross. Weigh it, and put it to melt in a good large Crucible, adding to it by little and little double its weight of Saltpeter; then cover the Crucible; so that the coals get not into it, and giving a quick fire, the Saltpeter consumes all that remain'd of the Antimony with the Gold; and the Gold settles at the bottom of a most beautiful colour, and pure. You may put it into a Crucible hot as it is, or else let the Crucible cool, and then break it to separate the Ingot from the Salts. This manner of purifying the Regulus of Gold is not common and ordinary, but preferable before the rest, because done speedily; but 'tis practised only in a small quantity. The common fashion is, to put the Gold in a flat Crucible upon a melting fire, and blow continually till the Antimonial part be exhaled. This not only requires time, but exposes you to the hurtful exhalations of the Antimony which 'tis always good to avoid. Subject: ACADEMY : Recognising gold From: Eve Sinaiko Date: Tue, 29 Jan 2002 Perhaps it was the lack of a sound method for identifying the relative purity of gold that gave rise to the need for a figure such as the alchemist, whose powers to discern purity were represented as semi-magical and hidden from laymen. In a world in which every local government minted its own coins, and the average merchant or traveler might have to buy and sell in 10 or 15 currencies, gold had particular value in commerce as an international financial standard. So its purity or adulturation in coinage was a serious problem. A good book that spends some time discussing the problem of mixed and debased coinage in medieval Europe and the use of the gold standard is Favier's "Gold and Spices: The Rise of Commerce in the Middle Ages" (originally published in French). As far as I recall it does not discuss alchemy per se, but makes clear how difficult it was to detect adulterated coinage, and how great an impact that had on commerce and on government treasuries. One can thus imagine that the alchemist, in addition to being a representation of the soul's spiritual quest and an early form of practical chemist, was also a valued expert in certifying the purity of coinage. Regards, Eve Sinaiko Subject: ACADEMY : Recognising gold From: N J Mann Date: Tue, 29 Jan 2002 Dear Rafal, Many alchemical texts refer to the difference between the vulgar form of an element and its alchemical form, including gold, which is sometimes referred to as being, among other things, softer than the vulgar variety (does this mean purer? mercury amalgam?). Was the alchemical form of a material seen as being more refined in freedom from admixture or more refined in its 'internal constitution'? Is it valid to approach the question in modern chemical terms of elements and purity? Do the names correspond: to what extent is alchemical mercury linked to Hg, element No. 80 of the periodic table? Is alchemical gold just Au, No. 79? Would the tests of a vulgar metallurgist or goldsmith be adequate to assay alchemical gold? And, as you suggest, if their tests were satisfied, would (should?) further tests show any difference? Yours ever, Neil Mann Subject: ACADEMY : Recognising gold From: Frank van Lamoen Date: Wed, 30 Jan 2002 Dear Rafal, A useful article on this matter is: Robert Halleux, 'L'alchimiste et l'essayeur'. In: Die Alchemie in der europaeischen Kultur- und Wissenschaftsgeschichte. Ed. C. Meinel. Wiesbaden 1986, pp. 277-291. Best regards, Frank van Lamoen Subject: ACADEMY : Recognising gold Date: Thu, 31 Jan 2002 From: Rafal T. Prinke Dear All, Great many thanks to all who posted replies to my question. So it appears that "fooling" a goldsmith would not be easy - after all, had it been easy, it would have been quite common. It seems, therefore, that unless the alchemist of the transmutation stories (typically not touching anything) cooperated with one of those present (especially the goldsmith), those stories would be quite difficult to explain in terms of modern chemistry. I have read some such "explanations" which sounded rather naive. The Dienheim's account of Seton's transmutation somehow reminds me of scenes in gangster movies when they bring in a chemist to check the quality of heroin :-) Best regards, Rafal Subject: ACADEMY : Italian edition of Schweighardt's 'Speculum Sophicum' From: Leigh Penman Date: Mon, 4 Feb 2002 Firstly, thanks for your thoughts on alchemical commentaries upon the _General Reformation_, Susanna Akerman. I enjoyed your book on Rosicrucianism in Northern Europe immensely. My dad recently received Gilly's _Cimelia Rhodostaurotica_ from the BPH and I look forward to examining it when I next visit him. While on the subject of the literature of the Rosicrucian furore, I recently noticed a new Italian translation of Schweighardt's _Speculum Sophicum Rhodostauroticum_: Theophilus Schweighardt _Lo Specchio della Sapienza Rosacrociana_ Arkeios: 2001. Introduction & notes by Manuel Insolera. I live far from Italy (unfortunately!) so must ask if anyone has had the privilege of examining this work? Is it a serviceable/reliable translation? I am particularly interested in the quality of Manuel Insolera's introduction and commentary. Regards to all, Leigh. Subject: ACADEMY : Recognising gold From: Hereward Tilton Date: Thu, 31 Jan 2002 Regarding alchemists and 'gold'-making, I seem to recall reading that Hessen-Kassel had quite a problem with inflation in the period leading up to the Thirty Years War, as the adulteration of the gold currency (presumably with the help of skilled metallurgists such as Michael Maier and the numerous other alchemists at the court of Hessen-Kassel's prince, Landgraf Moritz 'the Learned') caused its value to plummet. True, there are many stories of transmutation floating around in the 16th and 17th centuries... for example, the Testament of Abbot John Cremer of Westminster speaks of Ramon Lull's production of gold for King Edward of England, who used the wealth to wage war on France. But there never was an Abbot John Cremer of Westminster, nor did Ramon Lull visit England, and nor did Lull believe in the transmutation of metals. Were there some remarkable means of producing gold from base metals (as some of the correspondents in this thread seem to be suggesting), that metal would long since have lost its value as a standard in international exchange, and we would have started using a substance slightly more immune to human artifice (cowrie shells?). I think it's more likely that the numerous stories of transmutation are a testament to human gullibility on the one hand, and human willingness to exploit that gullibility on the other. Maier seems to have had a healthy share of both of these traits, although one should probably keep in mind the unconscious psychological attraction of the symbol of transmutation itself. Hereward Tilton |
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