Pseudo-Albert De lapidibus.
Albert’s discussion of the engraving of images and seals on stones in his treatise on minerals has already been mentioned in connection with his attitude toward magic and will come up again in connection with his attitude towards astrology. Besides the treatise on minerals there seems to be another work on stones ascribed to Albert which is spurious. It deals with the colors and virtues of stones, and, like Thetel and the fourteenth book of Thomas of Cantimpré, with their sculpture and consecration.[1864]
Alchemy.
In his third book concerning minerals Albert judiciously discusses alchemy, citing Avicenna and Hermes especially. He says that of all the arts alchemy most closely imitates nature.[1865] Albert regards the various metals as distinct species, and hardly accepts the assertions of Hermes, Gilgil, Empedocles, and other alchemists that in each metal there are several species and natures, one manifest and another occult,[1866] one external and another internal, one superficial and another deep. Albert then considers the remark of Avicenna, incorrectly ascribed by some to Aristotle, that the alchemists cannot alter species but can make them appear alike, as when they color copper so that it seems to be gold.[1867] Avicenna has also remarked in his Alchemy, however, that species can perhaps be reduced to first matter and then by the aid of the art formed into the species of the desired metal. Albert thinks that perhaps, as physicians by their medicines purge away corrupt matter and afterwards restore health, so skilled alchemists may purify a great mass of quicksilver and sulphur, which according to Avicenna are the material constituents of all metals, and then combine these in due ratio of elemental and celestial virtues for the composition of the metal which they wish to obtain.[1868] But those who merely color the metal white or yellow, while the species of the baser metal remains in the material, are beyond doubt deceivers and do not make true gold or true silver. Unfortunately all alchemists proceed in this fashion to a greater or less extent, and Albert has subjected gold made by them to fire and has found that it is finally consumed, after it has stood the test of fire perhaps six or seven times.
Albert thus suggests that the transmutation of metals by means of human art is possible, although he does not regard the alchemists as having yet employed the right method. But it is hard to see how Peter of Prussia got the notion that Albert had condemned the art of alchemy in the De mineralibus and could not be the author of a treatise on the subject.[1869] In other passages Albert speaks of alchemy without disapproval and apparently with respect. He cites “alchemical experiments” concerning the evaporation of water when heated.[1870] He repeats the argument of Alexander of Aphrodisias that the occult virtues of gems are due to the mixture of the elements in them, as is proved by the operations of alchemy, in which simple substances effect little, but when mixed together produce truly marvelous effects.[1871] And as one instance of the influence exerted by the moon he states that skilled alchemists work during the waxing of the moon because then they produce purer metals and purer stones, especially when they are really expert and do not hurry their operations but await the opportune time when the process will be aided by celestial virtue.[1872] On the whole, however, as these passages show, Albert’s mentions of alchemy are mainly allusive. He does not treat of it fully in his Aristotelian treatises apparently because, as we saw earlier, he regarded it as a separate subject from physics or physical science, bordering more on the field of natural magic. The question therefore next arises whether he ever wrote a work or works dealing especially with alchemy, just as the question will arise whether he ever wrote any works in the field of natural magic.
Works of alchemy ascribed to Albert.
Berthelot gives the impression in his La Chimie au Moyen Age[1873] that there was but one alchemistic treatise current under the name of Albertus Magnus. This he describes as a serious and methodical work but written a little after Albert’s time. But the manuscripts seem to contain several, or rather, nearly a dozen, different works of alchemy ascribed to Albert.[1874] In the University library at Bologna alone there appear to be six different alchemistic treatises ascribed to Albert, and three of them in one manuscript. [1875] In one manuscript of the British Museum is a rather lengthy “Practica of Brother Albert in alchemy which is called by the same the Secret of Secrets,” in seven books. The text, however, cites Albert’s work on minerals, stating that the Latins in general have discovered very little for themselves experimentally in alchemy but have been dependent upon translations from other languages, but that “Albert, once of Ratisbon, the crown of the Latins,” studied it and discovered some secrets by experimentation, as he bears witness in his “De mineralibus.”[1876] Presently Albert is again cited in a list of old masters who labored at this art, Alexander the Great, Dioscorides, and others.[1877] In another manuscript at the British Museum is a much briefer Of the hidden things of nature ascribed to Albertus Magnus.[1878] What seems to be still another brief tract on alchemy ascribed to Albert occurs in a manuscript at Cambridge. It concludes with the statement, “And I Albert say that I have tested these two operations and that there is no other perfect work by me except these two works, and they are true. Euclid, too, and many philosophers agree with me and assert that all the value of this art consists in Mercury and the Moon and in Mercury and the Sun, and you should know that all others are vain and illusory. Thanks to God.”[1879]
A more detailed description of one of them: preface.
Of these various treatises in alchemy ascribed to Albert we shall now consider in more detail the one which has been included in editions of his works,[1880] and which is perhaps the most likely of any of them to be genuine. It is ascribed to Albert in a manuscript list of the writings of Dominicans drawn up before 1350, and also by Pignon.[1881] It is also an unusually intelligible treatise for a work of alchemy and so the better lends itself to description and summary. After opening in devout tone with praise of God and invocation of His aid, the author proceeds to tell in somewhat Albertine style how he has traversed many regions, provinces, cities, and castles with great labor for the sake of the science which is called alchemy, and has diligently inspected the books on the subject by men of erudition and learning, but has found nothing true in them. He has also encountered “many very rich men, scholars, abbots, praepositi, canons, physicians, and illiterate persons,” who have expended much money and toil without result. He did not despair, however, but went to infinite expense and labor, keeping his eyes open and constantly moving from place to place, until at last he found what he sought “not by any science of mine but by the grace of the Holy Spirit.” He therefore, the least of philosophers, intends to write to his friends and associates concerning this art, true, easy, and infallible, yet so that seeing they shall not see and hearing they shall not understand. And he adjures them to keep it secret and not to show his book to the foolish.
Experimental method and equipment.