By Michela Pereira (auth.), Piyo Rattansi, Antonio Clericuzio (eds.)
The current quantity owes its ongm to a Colloquium on "Alchemy and Chemistry within the 16th and 17th Centuries", held on the Warburg Institute on twenty sixth and twenty seventh July 1989. The Colloquium keen on a few chosen subject matters in the course of a heavily outlined chronological period: at the relation of alchemy and chemistry to drugs, philosophy, faith, and to the corpuscular philosophy, within the 16th and 17th centuries. The family among Medicina and alchemy within the Lullian treatises have been tested within the beginning paper by means of Michela Pereira, in response to researches on unpublished manuscript resources within the interval among the 14th and seventeenth centuries. it truly is a number of a long time because the researches of R.F. Multhauf gave a trendy function to Johannes de Rupescissa in linking drugs and alchemy in the course of the thought of a quinta essentia. Michela Pereira explores the importance of the Lullian culture during this improvement and attracts recognition to the truth that the early Paracelsians had themselves famous a family members resemblance among the works of Paracelsus and Roger Bacon's scientia experimentalis and, certainly, a continuity with the Lullian tradition.
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Additional info for Alchemy and Chemistry in the 16th and 17th Centuries
29 Alchemy imitates nature in the pharmacological field too. As in the natural processes of development, what was contained in the seed gradually comes to light, so in the various phases of its alchemical transformation a single substance has different medicinal properties. 3o By separating the pure from the impure, the useful from the useless, the good from the bad, alchemy purifies bodies from the poison they contain and transforms them into efficacious medicines. lsus stresses how, in order to transform natural substances into medicines, they must undergo a process of putrefaction, lose their first life and attain rebirth.
8 Elsewhere, however, Paracelsus states that the distinctive nature of every true object of knowledge is its visibility. It is the visible that generates truth (states another passage in Paragranum), the invisible generates nothing. lO Nevertheless, the apparent contradiction between these different formulations disappears if the Paracelsian assumption of visibility (as the characteristic feature of the authentic object of knowledge) is understood not as an invitation to stop at what is offered by immediate sensory perception.
228: "auch die nachfolgenden exempel beweisent, das im anfang vor der scheidung tag und nacht ein ding gesein ist, sonn und mon ein ding, sumer und winter ein ding, die metallen all in eim corpus gestanden, aile fructus in einem samen, aile generationes dergleichen". Philosophia ad Athenienses, W I, 13, p. 390: "Aller geschaffnen dingen, die da in zergenglichem wesen stehen, ist gewesen ein einiger anfang, in welchem beschlossen gewesen ist alles geschopf, so zwischen den etheren eingefangen und begriffen sein.