A comprehensive illustrated reference guide with more than 400 entries on the subjects of magic and alchemy.

The first book to explore the importance of alchemy and its links to the occult in the period between 1320 and 1400. Alchemists didn't just try to turn metals into gold: they studied planetary influences on metals and people, refined plants and minerals in the search for medicines. This book illustrates how this branch of thought became more popular as the practical and theoretical knowledge of alchemists spread throughout England.

Alchemy is thought to have originated over 2000 years ago in Hellenic Egypt, the result of three converging streams: Greek philosophy, Egyptian technology and the mysticism of Middle Eastern religions. Its heyday was from about 800 A.D. to the middle of the seventeenth century, and its practitioners ranged from kings, popes, and emperors to minor clergy, parish clerks, smiths, dyers, and tinkers. Even such accomplished men as Roger Bacon, Thomas Aquinas, Sir Thomas Browne and Isaac Newton took an interest in alchemical matters. In its search for the "Philosopher's Stone" that would transmute base metals into silver and gold, alchemy took on many philosophical, religious and mystical overtones. These and many other facets of alchemy are explored with enormous insight and erudition in this classic work. E. J. Holmyard, a noted scholar in the field, begins with the alchemists of ancient Greece and China and goes on to discuss alchemical apparatus, Islamic and early Western alchemy; signs, symbols, and secret terms; Paracelsus; English, Scottish and French alchemists; Helvetius, Price, and Semler, and much more. Ranging over two millennia of alchemical history, Mr. Holmyard shows how, like astrology and witchcraft, alchemy was an integral part of the pre-scientific moral order, arousing the cupidity of princes, the blind fear of mobs and the intellectual curiosity of learned men. Eventually, however, with the advent and ascension of the scientific method, the hopes and ideas of the alchemists faded to the status of "pseudo-science." That transformation, as well as alchemy's undeniable role as a precursor of modern chemistry, are brilliantly illuminated in this book. Students of alchemy, chemistry, the history of science, and the occult, plus anyone interested in the origin and evolution of one of mankind's most enduring and influential myths, will want to have a copy of this masterly study.

When Harry Potter first boards the Hogwarts Express, he journeys to a world which Rowling says has alchemy as its "internal logic." The Philosopher's Stone, known for its power to transform base metals into gold and to give immortality to its maker, is the subject of the conflict between Harry and Voldemort in the first book of the series. But alchemy is not about money or eternal life, it is much more about the transformations of desire, of power and of people--through love. Harry's equally remarkable and ordinary power to love leads to his desire to find but not use the Philosopher's Stone at the start of the series and his wish to end the destructive power of the Elder Wand at the end. This collection of essays on alchemical symbolism and transformations in Rowling's series demonstrates how Harry's work with magical objects, people, and creatures transfigure desire, power, and identity. As Harry's leaden existence on Privet Drive is transformed in the company of his friends and teachers, the Harry Potter novels have transformed millions of readers, inspiring us to find the gold in our ordinary lives.

Unlike most other studies of alchemy and literature, which focus on alchemical imagery in poetry of specific periods or writers, this book traces the figure of the alchemist in Western literature from its first appearance in the Eighth Circle of Dante's Inferno down to the present. From the beginning alchemy has had two aspects: exoteric or operative (the transmutation of baser metals into gold) and esoteric or speculative (the spiritual transformation of the alchemist himself). From Dante to Ben Jonson, during the centuries when the belief in exoteric alchemy was still strong and exploited by many charlatans to deceive the gullible, writers in major works of many literatures treated alchemists with ridicule in an effort to expose their tricks. From the Renaissance to the Enlightenment, as that belief weakened, the figure of the alchemist disappeared, even though Protestant poets in England and Germany were still fond of alchemical images. But when eighteenth-century science almost wholly undermined alchemy, the figure of the alchemist began to emerge again in literature--now as a humanitarian hero or as a spirit striving for sublimation. Following these esoteric romanticizations, as scholarly interest in alchemy intensified, writers were attracted to the figure of the alchemist and his quest for power. The fin-de-siecle saw a further transformation as poets saw in the alchemist a symbol for the poet per se and others, influenced by the prevailing spiritism, as a manifestation of the religious spirit. During the interwar years, as writers sought surrogates for the widespread loss of religious faith, esoteric alchemy underwent a pronounced revival, and many writers turned to the figure of the alchemist as a spiritual model or, in the case of Paracelsus in Germany, as a national figurehead. This tendency, theorized by C. G. Jung in several major studies, inspired after World War II a vast popularization of the figure in novels--historical, set in the present, or juxtaposing past and present-- in England, France, Germany, Italy, Brazil, and the United States. The inevitable result of this popularization was the trivialization of the figure in advertisements for healing and cooking or in articles about scientists and economists. In sum: the figure of the alchemist in literature provides a seismograph for major shifts in intellectual and cultural history.

Alchemy is popularly viewed as a secret way of turning worthless base metal into gold, and then a precursor to modern chemistry. This is often taken as a metaphor for psychological development. This book describes an innovative "third way" for both the education and exercise of an alchemical imagination that embraces both material matters and psychological insight: alchemy as lyrical poetics, or the intensive production of embodied metaphor. Alchemy here is viewed as an immanent set of metaphor-driven "best practices" for indwelling complex and contradictory earthly matters in a sensual, artistic and humane manner. Or, again, it describes best psychotherapeutic practice. Alchemy is read not as a medium for "personal growth", but optimal co-existence with the natural world. It is an eco-logical rather than ego-logical project with deep aesthetic concerns (education of the senses in close noticing) and political intentions (a democracy of worldly things). The book echoes post-Freudian developments in psychoanalysis that avoid the mysticism of symbol systems to work rather with everyday signs and linguistic registers such as embodied metaphors, keeping the focus on known and sensed phenomena rather than abstractions.