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WD_224/ 2005
(  Satoshi Kinoshita )
| Series: | Works on paper: Drawings 3 | | Medium: | oilstick on paper | | Size (inches): | 25 x 19.9 | | Size (mm): | 640 x 510 | | Catalog #: | WD_0224 | | Description: | Signed, date and copyright in pencil on the reverse.
Alchemy may be compared to the man who told his sons he had left the gold buried somewhere in his vineyard; where they by digging found no gold, but by turning up the mould, about the roots of their vines, procured a plentiful vintage. So the search and endeavors to make gold have brought many useful inventions and instructive experiments to light.
-Francis Bacon/ www.giga-usa.com/quotes/topics/alchemy_t001.htm
Alchemy:
Alchemy is an early protoscientific and philosophical discipline combining elements of chemistry, metallurgy, physics, medicine, astrology, semiotics, mysticism, and art. Alchemy has been practiced in ancient Egypt, India, and China, in Classical Greece and Rome, in the Islamic Empire, and then in Europe up to the 19th century in a complex network of schools and philosophical systems spanning at least 2500 years.
The alchemists did not follow what is now known as the scientific method, and much of the "knowledge" they produced was later found to be banal, limited, wrong, or just meaningless. Today, the discipline is of interest mainly to historians of science and philosophy, and for its mystic, esoteric, and artistic aspects. Nevertheless, alchemy was one of the main precursors of modern sciences, and we owe to the ancient alchemists the discovery of many substances and processes that are the mainstay of modern chemical and metallurgical industries.
Alchemy as a proto-science:
The common perception of alchemists is that they were pseudo-scientists, crackpots and charlatans who attempted to turn lead into gold, believed that the universe was composed of the four elements of earth, air, fire, and water, and spent most of their time concocting miraculous remedies, poisons, and magic potions. In popular view (and popular art) alchemists are hardly distinguished from wizards, seers, astrologers, quack doctors, and other more or less disreputable professions.
This perception is very limited and unfair. The alchemists were basically "proto-scientists" who attempted to explore and investigate the nature of chemical substances and processes before the basic scientific tools and practices were available. They had to rely on unsystematic experimentation, traditional know-how, rules of thumb, and plenty of speculative thought to fill in the wide gaps in existing knowledge. Thus, the lapse into mysticism was unavoidable: to the early alchemist, chemical transformations could only seem magical phenomena governed by incomprehensible laws, whose potential and limitations he had no way of knowing. Having discovered that a specific procedure could turn an earth-like ore into glistening metal, it was only natural to speculate that some different procedure could turn a metal into another.
At the same time, it was clear to the alchemists that "something" was generally being conserved in chemical processes, even in the most dramatic changes of physical state and appearance; i.e. that substances contained some "principles" that could be hidden under many outer forms, and revealed by proper manipulation. Throughout the history of the discipline, alchemists struggled very hard to understand the nature of these principles, and find some order and sense in the results of their chemical experiments which were often undermined by impure or poorly characterized reagents, the lack of quantitative measurements, and confusing and inconsistent nomenclature.
In spite of those difficulties, and of many false turns and loops, the alchemists made steady progress in the understanding of the natural world. If many of them were crackpots and charlatans, many also were well-meaning and intelligent scholars, who were simply struggling to make sense of a subject which, we now know, was way beyond the reach of their tools. To those alchemists we owe the discovery of many important substances and chemical processes, which paved the way for the modern science of chemistry, and are still the mainstay of today's chemical and metallurgical industries.
The changing goals of alchemy:
The best known goals of the alchemists were the transmutation of common metals into gold or silver, and the creation of a "panacea", a remedy that supposedly would cure all diseases and prolong life indefinitely. Starting with the Middle Ages, European alchemists invested much effort on the search for the "philosopher's stone", a mythical substance that was believed to be an essential ingredient for either or both of those goals. Still, one must not forget that the reason why alchemists enjoyed prestige and support through the centuries was neither their pursuit of those unattainable goals, nor the mystic and philosophical speculation that dominates their literature; but rather their mundane contributions to the "chemical" industries of the day ore testing and refining, metalworking, production of ink, dyes, paints, and cosmetics, leather tanning, ceramics and glass manufacture, preparation of extracts and liquors, and so on. (It seems that the preparation of aqua vitae, the "water of life", was a fairly popular "experiment" among European alchemists.)
On the other hand, alchemists never had the intellectual tools nor the motivation to separate the physical (chemical) aspects of their craft from the metaphysical interpretations. Indeed, from antiquity until well into the Modern Age, a physics devoid of metaphysical insight would have been as unsatisfying as a metaphysics devoid of physical manifestation. For one thing, the lack of common words for chemical concepts and processes, as well as the need for secrecy, led alchemists to borrow the terms and symbols of biblical and pagan mythology, astrology, kabbalah, and other mystic and esoteric fields; so that even the plainest chemical recipe ended up reading like an abstruse magic incantation. Moreover, alchemists sought in those fields the theoretical frameworks into which they could fit their growing collection of disjointed experimental facts.
Starting with the middle ages, alchemists increasingly came to view these metaphysical aspects as the true foundation of alchemy; and chemical substances, physical states, and material processes as mere metaphors for spiritual entities, states and transformations. Thus, 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 some 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 some 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 laborously "decoded" in order to discover their true meaning.
Some humanistic scholars now see these spiritual and metaphysical allegories as the truest and most valuable aspect of alchemy, and even claim that the development of chemistry out of alchemy was a "corruption" of the original Hermetic tradition. Most scientists, on the other hand, tend to take quite the opposite view: to them, the path from the material side of alchemy to modern chemistry was the "straight road" in the evolution of the discipline, while the metaphysically oriented brand of alchemy was a "wrong turn" that led to nowhere. In any case, the naοve interpretations of some alchemists or the fraudulent hopes fostered by others should not diminish the undertakings of the more sincere practitioners.
Alchemy and astrology:
Since its earliest times, alchemy has been closely connected to astrology which, in Islam and Europe, generally meant the traditional Babylonian-Greek school of astrology. Alchemical systems oftem postulated that each of the seven planets known to the ancients "ruled" or was associated with a certain metal. See the separate article on astrology and alchemy for further details.
Alchemy in the age of science:
Up to the 18th century, alchemy was actually considered serious science in Europe; for instance, Isaac Newton devoted considerably more of his time and writing to the study of alchemy than he did to either optics or physics, for which he is famous, (see Isaac Newton's occult studies). Other eminent alchemists of the Western world are Roger Bacon, Saint Thomas Aquinas, Tycho Brahe, Thomas Browne, and Parmigianino. The decline of alchemy began in the 18th century with the birth of modern chemistry, which provided a more precise and reliable framework for matter transmutations and medicine, within a new grand design of the universe based on rational materialism.
In the first half of the nineteenth century, one established chemist, Baron Carl Reichenbach, researched on concepts similar to the old alchemy, such as the Odic force, but his research did not enter the mainstream of scientific discussion.
Matter transmutation, the old ideal of alchemy, enjoyed a moment in the sun in the 20th century when physicists were able to convert lead atoms into gold atoms via a nuclear reaction. However, the new gold atoms, being unstable isotopes, lasted for under five seconds before they broke apart. More recently, reports of table-top element transmutation by means of electrolysis or sonic cavitation were the pivot of the cold fusion controversy of 1989. None of those claims have yet been reliably duplicated.
Alchemical symbolism has been occasionally used in the 20th century by psychologists and philosophers. Carl Jung reexamined alchemical symbolism and theory and began to show the inner meaning of alchemical work as a spiritual path. Alchemical philosophy, symbols and methods have enjoyed something of a renaissance in post-modern contexts, such as the New Age movement. Even some physicists have played with alchemical ideas in books such as The Tao of Physics and The Dancing Wu Li Masters.
Alchemy in the Modern Age and Renaissance:
European alchemy continued in this way through the dawning of the Renaissance. The era also saw a flourishing of con artists who would use chemical tricks and sleight of hand to "demonstrate" the transmutation of common metals into gold, or claim to possess secret knowledge that with a "small" initial investment would surely lead to that goal.
The most important name in this period is Philippus Aureolus Paracelsus, (Theophrastus Bombastus von Hohenheim, 14931541) who cast alchemy into a new form, rejecting some of the occultism that had accumulated over the years and promoting the use of observations and experiments to learn about the human body. He rejected Gnostic traditions, but kept much of the Hermetical, neo-Platonic, and Pythagorean philosophies; however, Hermetical science had so much Aristotelian theory that his rejection of Gnosticism was practically meaningless. In particular, Paracelsus rejected the magic theories of Agrippa and Flamel. He did not think of himself as a magician, and scorned those who did. (Williams p.239-45)
Paracelsus pioneered the use of chemicals and minerals in medicine, and wrote "Many have said of Alchemy, that it is for the making of gold and silver. For me such is not the aim, but to consider only what virtue and power may lie in medicines." (Edwardes, p.47) His hermetical views were that sickness and health in the body relied on the harmony of man the microcosm and Nature the macrocosm. He took an approach different from those before him, using this analogy not in the manner of soul-purification but in the manner that humans must have certain balances of minerals in their bodies, and that certain illnesses of the body had chemical remedies that could cure them. (Debus & Multhauf, p.6-12) While his attempts of treating diseases with such remedies as Mercury might seem ill-advised from a modern point of view, his basic idea of chemically produced medicines has stood time surprisingly well.
In England, the topic of alchemy in that time frame is often associated with Doctor John Dee (13 July 1527 December, 1608), better known for his role as astrologer, cryptographer, and general "scientific consultant" to Queen Elizabeth I. Dee was considered an authority on the works of Roger Bacon, and was interested enough in alchemy to write a book on that subject (Monas Hieroglyphica, 1564) influenced by the Kabbala. Dee's associate Edward Kelley who claimed to converse with angels through a crystal ball and to own a powder that would turn mercury into gold may have been the source of the popular image of the alchemist-charlatan.
Another lesser known alchemist was Michael Sendivogius (Micha? Se?dziwσj, 1566 - 1636), a Polish alchemist, philosopher, medical doctor and pioneer of chemistry. According to some accounts, he distilled oxygen in a lab sometime around 1600, 170 years before Scheele and Priestley, by warming nitre (saltpetre). He thought of the gas given off as "the elixir of life". Shortly after discovering this method, it is believed that Sendivogious taught his technique to Cornelius Drebbel. In 1621, Drebbel practically applied this in a submarine.
Tycho Brahe (15461601), better known for his astronomical and astrological investigations, was also an alchemist. He had a laboratory built for that purpose at his Uraniborg observatory/research institute.
The decline of Western alchemy:
The demise of Western alchemy was brought about by the rise of modern science with its emphasis on rigorous quantitative experimentation and its disdain for "ancient wisdom". Although the seeds of these events were planted as early as the 17th century, alchemy still flourished for some two hundred years, and in fact may have reached its apogee in the 18th century.
Robert Boyle (16271691), better known for his studies of gases (cf. Boyle's law) pioneered the scientific method in chemical investigations. He assumed nothing in his experiments and compiled every piece of relevant data; in a typical experiment, Boyle would note the place in which the experiment was carried out, the wind characteristics, the position of the sun and moon, and the barometer reading, all just in case they proved to be relevant. (Pilkington p.11) This approach eventually led to the founding of modern chemistry in the 18th and 19th centuries, based on revolutionary discoveries of Lavoisier and John Dalton which finally provided a logical, quantitative and reliable framework for understanding matter transmutations, and revealed the futility of longstanding alchemical goals such as the philospher's stone.
Meanwhile, Paracelsian alchemy led to the development of modern medicine. Experimentalists gradually uncovered the workings of the human body, such as blood circulation (Harvey, 1616), and eventually traced many diseases to infections with germs (Koch and Pasteur, 19th century) or lack of natural nutrients and vitamins (Lind, Eijkman, Funk, et al.). Supported by parallel developments in organic chemistry, the new science easily displaced alchemy from its medical roles, interpretive and prescriptive, while deflating its hopes of miraculous elixirs and exposing the ineffectiveness or even toxicity of its remedies.
Thus, as science steadily continued to uncover and rationalize the clockwork of the universe, founded on its own materialistic metaphysics, Alchemy was left deprived of its chemical and medical connections but still incurably burdened by them. Reduced to an arcane philosophical system, poorly connected to the material world, it suffered the common fate of other esoteric disciplines such as astrology and Kabbalah: excluded from university curricula, shunned by its former patrons, ostracized by scientists, and commonly viewed as the epitome of charlatanism and superstition.
These developments could be interpreted as part of a broader reaction in European intellectualism against the Romantic movement of the preceding century. Be as it may, it is sobering to observe how a discipline that held so much intellectual and material prestige, for more than two thousand years, could disappear so easily from the universe of Western thought.
Modern 'alchemy':
In modern times, progress has been made toward achieving the goals of alchemy using scientific, rather than alchemic, means. These developments may on occasion be called "alchemy" for rhetorical reasons.
In 1919, Ernest Rutherford used artificial disintegration to convert nitrogen into oxygen. This process of bombarding the atomic nucleus with high energy particles is the principle behind modern particle accelerators, in which transmutations of elements are common. Indeed, in 1980, Glenn Seaborg transmuted lead into gold, though the amount of energy used and the microscopic quantities created negated any possible financial benefit.
In 1964, George Ohsawa and Michio Kushi, based on the claims of Louis Kervran, reportedly successfully transmutated sodium into potassium, by use of an electric arc, and later of carbon and oxygen into iron. In 1994, R. Sundaresan and J. Bockris reported that they had observed fusion reactions in electrical discharges between carbon rods immersed in water. However, none of these claims have been replicated by other scientists, and the idea is now thoroughly discredited.
As of 2005, a universal panacea remains elusive, though futurists such as Ray Kurzweil believe sufficiently advanced nanotechnology may prolong life indefinitely. Some say the third goal of alchemy has been fulfilled by IVF and the cloning of a human embryo, although these technologies fall far short of creating a human life from scratch.
The aim of artificial intelligence research could be said to be creating a life from scratch, and those philosophically opposed to the possibility of AI have compared it with alchemy, such as Herbert and Stuart Dreyfus in their 1960 paper Alchemy and AI.
-en.wikipedia.org/wiki/Alchemy
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