Women Alchemists: Stories and Reflections on Their Place in History, Psyche, and Science
Katherine Boyle Jones
Katherine Boyle was born on March 22, 1615 in Ireland. Katherine's brother was the famous, Robert Boyle, known for his work in chemistry and Boyle's laws on the behavior of gas. She was the 5th daughter of Richard, the very wealthy 1st Earl of Cork (1566 - 1643). Richard is said to have begun his political ascent under somewhat dubious circumstances in Dublin; however, he married well and his second wife, Catherine Fenton (c. 1588 - 1630), was someone he eventually loved deeply (Mendelson, 1987). Richard’s character left something to be desired. “His numerous sons and daughters copied not so much the man Cork really was, but the myth he created about himself . . . his shrewd intelligence, consuming ambition, and obstinate perseverance in any task he set for himself. . . .Cork pretended to possess - honesty, piety, and charity” (p. 62).
Katherine’s maternal grandfather was Sir Geoffrey Fenton, principal secretary of state for Ireland. Richard and Catherine had 14 children with Katherine being seventh in birth order (Hutton, 1992; Matthew and Harrison, 2004).
Richard believed that boys should be schooled well, whereas girls were to be married off to increase his family holdings (Mendelson, 1987). Unfortunately, although Katherine’s father arranged all of his daughters’ marriages with money and status in mind, he ended up choosing husbands who were less than congenial (Mendelson, 1987). Katherine’s husband, Arthur Jones, was known to be a “drunken lout” (p. 67). Her sister, Lettice’s, husband was cruel whereas anther sister’s, Alice, showed her unending disrespect. Dorothy’s husband was known to be unkind and Joan’s husband deserted her for a while. Mary was alone in marrying someone with whom she fell in love, at least at first.
When Katherine was only six years old (1621), Richard arranged a marriage for her to a boy, Sapcott Beaumont, whose family resided in England. Upon reaching the age of about eight years (1623), Katherine was sent to England to live with her intended’s family. Katherine returned to Ireland in 1628 at the age of 13 years. The marriage never took place; however, Hutton (1992) suggests that perhaps Katherine’s five-year sojourn in England was where she received a rather comprehensive education.
Katherine’s source of education is significant because as I mentioned previously, her father did not believe that women should be educated beyond stitchery, dancing, and skills needed to be a useful wife according to upper class mores. Katherine, however, downplayed her education for some reason; yet, she was described as one of the most intelligent women of her time, earning a significant reputation for her intellect and mental acuity. Sir John Leake, a friend of Katherine’s sister, Alice, described Katherine as “ ‘a more brave wench or braver spirit you have not often met whithal. She hath a memory that will hear a sermon and go home and pen it after dinner verbatim’” (in Fell-Smith, 1901, p. 37).
Katherine married Arthur Jones, in 1630 (Hutton, 1992; Matthew & Harrison, 2004). The couple had resided in Ireland but moved to London in about 1631. Their first daughter, Catherine, was born in 1633. Catherine was followed by Elizabeth who was destined to create a family scandal in 1677 by marrying a footman. Two sons, Francis and Richard (the future 2nd Earl of Ranelagh), were born in 1639 and 1641 respectively. In a manner eerily similar to her friend, Dorothy Moore, Katherine’s marriage is described as troubled.
The Jones match does not appear to have been a happy one. Her husband had a reputation for boorishness, even at the time of their marriage. Katherine’s residence in London during the 1640s and 1650s was probably, therefore, a separation of convenience, as well as a refuge from troubles in Ireland. (Matthew & Harrison, 2004, p. 574)
Katherine was close to her siblings. Fortunately, one sister, Mary Boyle Rich, who became the Countess of Warwick upon her marriage, kept a wonderful little diary that sheds light on their relationship. Fell Smith (1901) introduces the work observing that “Nearly ten years older than Mary, she [Katherine] remained all her life the closest and dearest friend of this youngest sister. In Mary’s Diary she is always ‘Sister” or ‘Sister Ranelagh,’ sometimes only ‘S. R.’” ( p. 37).
Very little of Katherine’s alchemical work has survived; however, Kitchin-Physick is a book that she wrote containing medical recipes (Hunter, 1997b). Another book of general remedies residing in the Wellcome Institute Library is also attributed to Katherine. Albeit frustrating for scholars but intriguing for conspiracy theorists, Katherine’s letters are missing, lost, or destroyed but some historians believe they exist somewhere (Hunter 2004).
The notion of Katherine’s connection to alchemy is quite logical given her living circumstances. It is known she worked with medicinal herbs and her brother practiced alchemy. Reading correspondence between Katherine and Robert demonstrates the ease with which they conversed on scientific matters. Their topics of discourse included politics, theology, and philosophy. Robert often refers to Katherine’s previous letters in which she has raised these issues indicating that the siblings entertained a lively exchange of ideas. For example, in a letter dates March 6, 1647, Robert writes about one of his furnaces falling apart upon being moved which was a disaster for his experiments.
Katherine Boyle Jones was both pious as well as tolerant regarding religious issues. Like her best friends, Dorothy Moore and John Dury, her inclination was toward millenarianism, a belief regarding Christ’s return according to the prophecy described in Revelation. People believed that just as God created the earth and was incarnated as Jesus on earth, that the last days of judgment would also take place, not in heaven but on earth (Oliver, 1978).
The millenarianism practiced by Dorothy Moore and Katherine Boyle Jones brought them into contact with the study of writings from the Kabbalah as well as those of alchemical and/or occult focus. Jacob (1998) argues that there was also a clear association between millenarians and devotees of the alchemist/medical doctor, Paracelsus. He further contends that part of the context of the uprising against Charles I was that the monarchy/government monopolized industry, the law, and medicine. Upon abolishing the monarchy, more common medical practitioners who followed Paracelsus, such as surgeons and apothecaries, who were also unable to be accepted into the Royal College of Physicians, could emerge in a stronger position. For example, Samuel Hartlib, a millenarian, was also involved with translating Paracelsus’ work into English. How did it equate with millenarianism? Alchemists commonly studied each of these fields but it is interesting to explore the theological link.
The notion of Katherine’s connection to alchemy is quite logical given her living circumstances. It is known she worked with medicinal herbs and her brother practiced alchemy. Reading correspondence between Katherine and Robert demonstrates the ease with which they conversed on scientific matters. Their topics of discourse included politics, theology, and philosophy. Robert often refers to Katherine’s previous letters in which she has raised these issues indicating that the siblings entertained a lively exchange of ideas. For example, in a letter dates March 6, 1647, Robert writes about one of his furnaces falling apart upon being moved which was a disaster for his experiments.
Katherine Boyle Jones was both pious as well as tolerant regarding religious issues. Like her best friends, Dorothy Moore and John Dury, her inclination was toward millenarianism, a belief regarding Christ’s return according to the prophecy described in Revelation. People believed that just as God created the earth and was incarnated as Jesus on earth, that the last days of judgment would also take place, not in heaven but on earth (Oliver, 1978).
The millenarianism practiced by Dorothy Moore and Katherine Boyle Jones brought them into contact with the study of writings from the Kabbalah as well as those of alchemical and/or occult focus. Jacob (1998) argues that there was also a clear association between millenarians and devotees of the alchemist/medical doctor, Paracelsus. He further contends that part of the context of the uprising against Charles I was that the monarchy/government monopolized industry, the law, and medicine. Upon abolishing the monarchy, more common medical practitioners who followed Paracelsus, such as surgeons and apothecaries, who were also unable to be accepted into the Royal College of Physicians, could emerge in a stronger position. For example, Samuel Hartlib, a millenarian, was also involved with translating Paracelsus’ work into English. How did it equate with millenarianism? Alchemists commonly studied each of these fields but it is interesting to explore the theological link.
