During the late sixteenth century, the Roman Inquisition is influential in shaping perspectives on different forms of divination and magic. While it has clear directives on prosecuting activities such as divination, its position on alchemy stands as distinctly uncertain.
Alchemy, despite its mystical connotations, doesn't attract much attention from inquisitors during the Renaissance. The sparse mention of alchemy in official records and low number of trials suggest a certain level of tolerance or indifference towards alchemists.
One reason alchemists escape persecution is their general classification as natural philosophers. Also, in Italy many have powerful patrons such as the Medici family, who support alchemy. From 15th to 17th century, the Medici put four Popes on the papal throne.
Looking deeper into the historical context, Nicholas Eymerich, a prominent fourteenth-century inquisitor, outlines the scrutiny of alchemists in his influential work, the Directorium inquisitorum.
The Directorium Inquisitorum includes definitions of various types of heresies, discussion of questions of jurisdiction, and proper trial procedure. The book is used as a manual for inquisitors, and gives practical advice on how to conduct inquiries.
It describes various means an accused heretic might use to dissemble, such as gibberish or the pretense of insanity. Witchcraft, which was a marginal issue for early inquisitors, assumes more importance in the later years.
On the subject of magic, it discusses various types and techniques of divination and draws a distinction between practices deemed heretical and non-heretical. He quotes Pope Innocent V who says in order to get help from a demon, a person must enter into a pact with the demon.
Eymerich then extrapolates to state any agreement with a demon is heresy. He's among the first to condemn all forms of demonic conjuration as heresy. Until then it's common belief even a saint might make a demonic pact. as exemplified by the story of Saint Theophilus.
Besides describing magical practices, Eymerich explains methods of extracting a confession, from primitive psychological manipulation to outright torture. Regarding torture, Eymerich says,"Quaestiones sunt fallaces et inefficaces" or, "Torture is deceptive and ineffectual."
However, he's the first inquisitor to get around the Church's prohibition against torturing a victim twice. He interprets the directive very liberally, permitting a separate instance of torture for a separate charge of heresy.
The views of Eymerich are reinforced by Francisco Peña in the 1570s, with a sustained interest in regulating alchemical practices. Motivations behind the sporadic prosecution of alchemists range from dutiful investigation of sorcery, and fear of offending the family.
It's hard to define alchemy. On the one hand, alchemists work with nature for the benefit of humankind. On the other, they conduct strange experiments with dead things, and some produce deceptive metals in the name of truth. Where do they fit into the grander scheme?
A closer examination of the Dominican Order's involvement sheds light on the complexities surrounding alchemy. Drawing from Aquinas's teachings, the Order develops contrasting viewpoints on alchemy.
One perspective, in alignment with Aquinas's philosophy, sees alchemy as a harmless natural art and no threat to Christian doctrines. Another interpretation, also of Aquinas, identifies circumstances where alchemists could be deemed heretical and subject to investigation.
While alchemical experiments produce noxious odors, demonic appearances are not noted. As alchemists work odd hours it's hard to catch them in the act, even if one suspects their insidious intentions go further than boiling urine.
The fluctuating approach of the Roman Inquisition towards alchemy, oscillating between the leniency advocated by Aquinas and the scrutiny endorsed by Eymerich, shows an unusual ambivalence in beliefs and attitudes surrounding this mystical practice in the sixteenth century.
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