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Difference between revisions of "Philosopher's stone"
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The development of the philosopher's stone through the color process of black, white, yellow, and red can be found in the ''Physika kai Mystika of Pseudo-Democritus'', which is often considered to be one of the oldest books on alchemy. | The development of the philosopher's stone through the color process of black, white, yellow, and red can be found in the ''Physika kai Mystika of Pseudo-Democritus'', which is often considered to be one of the oldest books on alchemy. | ||
The eighth-century Muslim alchemist Jabir ibn Hayyan (Latinized as "Geber") analysed each classical element in terms of the four basic qualities. He theorized that the transmutation of one metal into another could be accomplished by the rearrangement of its basic qualities. This change would be mediated by a substance, which came to be called ''xerion'' in Greek and ''al-iksir'' in Arabic (from which the word "elixir" is derived). It was often considered to exist as a dry red powder made from a legendary stone—the philosopher's stone. | The eighth-century [[Islam|Muslim]] [[alchemy|alchemist]] Jabir ibn Hayyan (Latinized as "Geber") analysed each classical element in terms of the four basic qualities. He theorized that the transmutation of one metal into another could be accomplished by the rearrangement of its basic qualities. This change would be mediated by a substance, which came to be called ''xerion'' in Greek and ''al-iksir'' in Arabic (from which the word "elixir" is derived). It was often considered to exist as a dry red powder made from a legendary stone—the philosopher's stone. | ||
In the 11th century, there was a debate among Muslim world chemists on whether the transmutation of substances was possible. A leading opponent was the Persian polymath Avicenna (Ibn Sina), who discredited the theory of the transmutation of substances, stating, "Those of the chemical craft know well that no change can be effected in the different species of substances, though they can produce the appearance of such change." | In the 11th century, there was a debate among Muslim world chemists on whether the transmutation of substances was possible. A leading opponent was the Persian polymath Avicenna (Ibn Sina), who discredited the theory of the transmutation of substances, stating, "Those of the chemical craft know well that no change can be effected in the different species of substances, though they can produce the appearance of such change." | ||
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French alchemist [[Nicolas Flamel]] was believed by many to have created the philosopher's stone. | French alchemist [[Nicolas Flamel]] was believed by many to have created the philosopher's stone. | ||
The English philosopher Sir Thomas Browne in his spiritual testament ''Religio Medici'' (1643) identified the religious aspect of the quest for the philosopher's | The English philosopher Sir Thomas Browne in his spiritual testament ''Religio Medici'' (1643) identified the religious aspect of the quest for the philosopher's stone when declaring: "The smattering I have of the Philosophers stone, (which is something more than the perfect exaltation of gold) hath taught me a great deale of Divinity." | ||
A mystical text published in the 17th century called the ''Mutus Liber'' appears to be a symbolic instruction manual for concocting a philosopher's stone. Called the "wordless book," it was a collection of 15 illustrations. | A mystical text published in the 17th century called the ''Mutus Liber'' appears to be a symbolic instruction manual for concocting a philosopher's stone. Called the "wordless book," it was a collection of 15 illustrations. | ||