A History of Science-4 [2]
known, and in its effect probably more important. But with all Boyle's explanations of the composition of air, he still believed that there was an inexplicable something, a "vital substance," which he was unable to fathom, and which later became the basis of Stahl's phlogiston theory. Commenting on this mysterious substance, Boyle says: "The, difficulty we find in keeping flame and fire alive, though but for a little time, without air, renders it suspicious that there be dispersed through the rest of the atmosphere some odd substance, either of a solar, astral, or other foreign nature; on account of which the air is so necessary to the substance of flame!" It was this idea that attracted the attention of George Ernst Stahl (1660-1734), a professor of medicine in the University of Halle, who later founded his new theory upon it. Stahl's theory was a development of an earlier chemist, Johann Joachim Becker (1635-1682), in whose footsteps he followed and whose experiments he carried further.
In many experiments Stahl had been struck with the fact that certain substances, while differing widely, from one another in many respects, were alike in combustibility. From this he argued that all combustible substances must contain a common principle, and this principle he named phlogiston. This phlogiston he believed to be intimately associated in combination with other substances in nature, and in that condition not perceivable by the senses; but it was supposed to escape as a substance burned, and become apparent to the senses as fire or flame. In other words, phlogiston was something imprisoned in a combustible structure (itself forming part of the structure), and only liberated when this structure was destroyed. Fire, or flame, was FREE phlogiston, while the imprisoned phlogiston was called COMBINED PHLOGISTON, or combined fire. The peculiar quality of this strange substance was that it disliked freedom and was always striving to conceal itself in some combustible substance. Boyle's tentative suggestion that heat was simply motion was apparently not accepted by Stahl, or perhaps it was unknown to him.
According to the phlogistic theory, the part remaining after a substance was burned was simply the original substance deprived of phlogiston. To restore the original combustible substance, it was necessary to heat the residue of the combustion with something that burned easily, so that the freed phlogiston might again combine with the ashes. This was explained by the supposition that the more combustible a substance was the more phlogiston it contained, and since free phlogiston sought always to combine with some suitable substance, it was only necessary to mix the phlogisticating agents, such as charcoal, phosphorus, oils, fats, etc., with the ashes of the original substance, and heat the mixture, the phlogiston thus freed uniting at once with the ashes. This theory fitted very nicely as applied to the calcined lead revivified by the grains of wheat, although with some other products of calcination it did not seem to apply at all.
It will be seen from this that the phlogistic theory was a step towards chemistry and away from alchemy. It led away from the idea of a "spirit" in metals that could not be seen, felt, or appreciated by any of the senses, and substituted for it a principle which, although a falsely conceived one, was still much more tangible than the "spirit," since it could be seen and felt as free phlogiston and weighed and measured as combined phlogiston. The definiteness of the statement that a metal, for example, was composed of phlogiston and an element was much less enigmatic, even if wrong, than the statement of the alchemist that "metals are produced by the spiritual action of the three principles, salt, mercury, sulphur"--particularly when it is explained that salt, mercury, and sulphur were really not what their names implied, and that there was no universally accepted belief as to what they really were.
The metals, which are now regarded as elementary bodies, were considered compounds by the phlogistians,
In many experiments Stahl had been struck with the fact that certain substances, while differing widely, from one another in many respects, were alike in combustibility. From this he argued that all combustible substances must contain a common principle, and this principle he named phlogiston. This phlogiston he believed to be intimately associated in combination with other substances in nature, and in that condition not perceivable by the senses; but it was supposed to escape as a substance burned, and become apparent to the senses as fire or flame. In other words, phlogiston was something imprisoned in a combustible structure (itself forming part of the structure), and only liberated when this structure was destroyed. Fire, or flame, was FREE phlogiston, while the imprisoned phlogiston was called COMBINED PHLOGISTON, or combined fire. The peculiar quality of this strange substance was that it disliked freedom and was always striving to conceal itself in some combustible substance. Boyle's tentative suggestion that heat was simply motion was apparently not accepted by Stahl, or perhaps it was unknown to him.
According to the phlogistic theory, the part remaining after a substance was burned was simply the original substance deprived of phlogiston. To restore the original combustible substance, it was necessary to heat the residue of the combustion with something that burned easily, so that the freed phlogiston might again combine with the ashes. This was explained by the supposition that the more combustible a substance was the more phlogiston it contained, and since free phlogiston sought always to combine with some suitable substance, it was only necessary to mix the phlogisticating agents, such as charcoal, phosphorus, oils, fats, etc., with the ashes of the original substance, and heat the mixture, the phlogiston thus freed uniting at once with the ashes. This theory fitted very nicely as applied to the calcined lead revivified by the grains of wheat, although with some other products of calcination it did not seem to apply at all.
It will be seen from this that the phlogistic theory was a step towards chemistry and away from alchemy. It led away from the idea of a "spirit" in metals that could not be seen, felt, or appreciated by any of the senses, and substituted for it a principle which, although a falsely conceived one, was still much more tangible than the "spirit," since it could be seen and felt as free phlogiston and weighed and measured as combined phlogiston. The definiteness of the statement that a metal, for example, was composed of phlogiston and an element was much less enigmatic, even if wrong, than the statement of the alchemist that "metals are produced by the spiritual action of the three principles, salt, mercury, sulphur"--particularly when it is explained that salt, mercury, and sulphur were really not what their names implied, and that there was no universally accepted belief as to what they really were.
The metals, which are now regarded as elementary bodies, were considered compounds by the phlogistians,