Alchemy Deutsch

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Alchemy Deutsch

Lernen Sie die Übersetzung für 'alchemy' in LEOs Englisch ⇔ Deutsch Wörterbuch. Mit Flexionstabellen der verschiedenen Fälle und Zeiten ✓ Aussprache und. Übersetzung im Kontext von „alchemy“ in Englisch-Deutsch von Reverso Context​: of alchemy. Alchemie ist eine frühe Form der Wissenschaft. Sie befasste sich mit den Vorgängen in der Natur. Aus der Alchemie hat sich die Wissenschaft der Chemie​.

"alchemy" Deutsch Übersetzung

Als Alchemie oder Alchimie bezeichnet man ab dem 1./2. Jahrhundert die Lehre von den Eigenschaften der Stoffe und ihren Reaktionen. Sie ist ein alter Zweig der Naturphilosophie und wurde im Laufe des und Übersetzung für 'alchemy' im kostenlosen Englisch-Deutsch Wörterbuch von LANGENSCHEIDT – mit Beispielen, Synonymen und Aussprache. Viele übersetzte Beispielsätze mit "alchemy" – Deutsch-Englisch Wörterbuch und Suchmaschine für Millionen von Deutsch-Übersetzungen.

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Learn More. Author Ketotarian. When it comes to calming anxiety, Now Alchemy is the best. In some cases Meulenbeld gives notes on the contents and authorship of these works; in other cases references are made only to the unpublished manuscripts of these titles.

A great deal remains to be discovered about Indian alchemical literature. The content of the Sanskrit alchemical corpus has not yet been adequately integrated into the wider general history of alchemy.

Much more is known about Islamic alchemy because it was better documented: indeed, most of the earlier writings that have come down through the years were preserved as Arabic translations.

The early Islamic world was a melting pot for alchemy. Platonic and Aristotelian thought, which had already been somewhat appropriated into hermetical science, continued to be assimilated during the late 7th and early 8th centuries through Syriac translations and scholarship.

The science historian, Paul Kraus, wrote:. To form an idea of the historical place of Jabir's alchemy and to tackle the problem of its sources, it is advisable to compare it with what remains to us of the alchemical literature in the Greek language.

One knows in which miserable state this literature reached us. Collected by Byzantine scientists from the tenth century, the corpus of the Greek alchemists is a cluster of incoherent fragments, going back to all the times since the third century until the end of the Middle Ages.

The efforts of Berthelot and Ruelle to put a little order in this mass of literature led only to poor results, and the later researchers, among them in particular Mrs.

The study of the Greek alchemists is not very encouraging. An even surface examination of the Greek texts shows that a very small part only was organized according to true experiments of laboratory: even the supposedly technical writings, in the state where we find them today, are unintelligible nonsense which refuses any interpretation.

It is different with Jabir's alchemy. The relatively clear description of the processes and the alchemical apparati, the methodical classification of the substances, mark an experimental spirit which is extremely far away from the weird and odd esotericism of the Greek texts.

The theory on which Jabir supports his operations is one of clearness and of an impressive unity. More than with the other Arab authors, one notes with him a balance between theoretical teaching and practical teaching, between the 'ilm and the amal.

In vain one would seek in the Greek texts a work as systematic as that which is presented, for example, in the Book of Seventy.

The first essential in chemistry is that thou shouldest perform practical work and conduct experiments, for he who performs not practical work nor makes experiments will never attain to the least degree of mastery.

The discovery that aqua regia , a mixture of nitric and hydrochloric acids, could dissolve the noblest metal, gold, was to fuel the imagination of alchemists for the next millennium.

Islamic philosophers also made great contributions to alchemical hermeticism. The most influential author in this regard was arguably Jabir.

Jabir's ultimate goal was Takwin , the artificial creation of life in the alchemical laboratory, up to, and including, human life.

He analyzed each Aristotelian element in terms of four basic qualities of hotness , coldness , dryness , and moistness.

For example, lead was externally cold and dry, while gold was hot and moist. Thus, Jabir theorized, by rearranging the qualities of one metal, a different metal would result.

Jabir developed an elaborate numerology whereby the root letters of a substance's name in Arabic, when treated with various transformations, held correspondences to the element's physical properties.

The elemental system used in medieval alchemy also originated with Jabir. His original system consisted of seven elements, which included the five classical elements aether , air , earth , fire , and water in addition to two chemical elements representing the metals: sulphur , "the stone which burns", which characterized the principle of combustibility, and mercury , which contained the idealized principle of metallic properties.

Shortly thereafter, this evolved into eight elements, with the Arabic concept of the three metallic principles: sulphur giving flammability or combustion, mercury giving volatility and stability, and salt giving solidity.

In particular, they wrote refutations against the idea of the transmutation of metals. Whereas European alchemy eventually centered on the transmutation of base metals into noble metals, Chinese alchemy had a more obvious connection to medicine.

The philosopher's stone of European alchemists can be compared to the Grand Elixir of Immortality sought by Chinese alchemists.

However, in the hermetic view, these two goals were not unconnected, and the philosopher's stone was often equated with the universal panacea ; therefore, the two traditions may have had more in common than initially appears.

Black powder may have been an important invention of Chinese alchemists. As previously stated above, Chinese alchemy was more related to medicine.

It is said that the Chinese invented gunpowder while trying to find a potion for eternal life. Described in 9th-century texts [ citation needed ] and used in fireworks in China by the 10th century, [ citation needed ] it was used in cannons by Gunpowder was used by the Mongols against the Hungarians in , and in Europe by the 14th century.

Chinese alchemy was closely connected to Taoist forms of traditional Chinese medicine , such as Acupuncture and Moxibustion.

In the early Song dynasty , followers of this Taoist idea chiefly the elite and upper class would ingest mercuric sulfide , which, though tolerable in low levels, led many to suicide.

The introduction of alchemy to Latin Europe may be dated to 11 February , with the completion of Robert of Chester 's translation of the Arabic Book of the Composition of Alchemy.

Although European craftsmen and technicians pre-existed, Robert notes in his preface that alchemy though here still referring to the elixir rather than to the art itself [62] was unknown in Latin Europe at the time of his writing.

The translation of Arabic texts concerning numerous disciplines including alchemy flourished in 12th-century Toledo, Spain , through contributors like Gerard of Cremona and Adelard of Bath.

These brought with them many new words to the European vocabulary for which there was no previous Latin equivalent.

Alcohol, carboy, elixir, and athanor are examples. Meanwhile, theologian contemporaries of the translators made strides towards the reconciliation of faith and experimental rationalism, thereby priming Europe for the influx of alchemical thought.

In the early 12th century, Peter Abelard followed Anselm's work, laying down the foundation for acceptance of Aristotelian thought before the first works of Aristotle had reached the West.

In the early 13th century, Robert Grosseteste used Abelard's methods of analysis and added the use of observation, experimentation, and conclusions when conducting scientific investigations.

Grosseteste also did much work to reconcile Platonic and Aristotelian thinking. Through much of the 12th and 13th centuries, alchemical knowledge in Europe remained centered on translations, and new Latin contributions were not made.

The efforts of the translators were succeeded by that of the encyclopaedists. In the 13th century, Albertus Magnus and Roger Bacon were the most notable of these, their work summarizing and explaining the newly imported alchemical knowledge in Aristotelian terms.

Albertus critically compared these to the writings of Aristotle and Avicenna, where they concerned the transmutation of metals.

From the time shortly after his death through to the 15th century, more than 28 alchemical tracts were misattributed to him, a common practice giving rise to his reputation as an accomplished alchemist.

Roger Bacon, a Franciscan friar who wrote on a wide variety of topics including optics , comparative linguistics , and medicine, composed his Great Work Latin : Opus Majus for Pope Clement IV as part of a project towards rebuilding the medieval university curriculum to include the new learning of his time.

While alchemy was not more important to him than other sciences and he did not produce allegorical works on the topic, he did consider it and astrology to be important parts of both natural philosophy and theology and his contributions advanced alchemy's connections to soteriology and Christian theology.

Bacon's writings integrated morality, salvation, alchemy, and the prolongation of life. His correspondence with Clement highlighted this, noting the importance of alchemy to the papacy.

He noted that the theoretical lay outside the scope of Aristotle, the natural philosophers, and all Latin writers of his time. The practical, however, confirmed the theoretical thought experiment, and Bacon advocated its uses in natural science and medicine.

In particular, along with Albertus Magnus, he was credited with the forging of a brazen head capable of answering its owner's questions. Soon after Bacon, the influential work of Pseudo-Geber sometimes identified as Paul of Taranto appeared.

His Summa Perfectionis remained a staple summary of alchemical practice and theory through the medieval and renaissance periods.

It was notable for its inclusion of practical chemical operations alongside sulphur-mercury theory, and the unusual clarity with which they were described.

Adepts believed in the macrocosm-microcosm theories of Hermes, that is to say, they believed that processes that affect minerals and other substances could have an effect on the human body for example, if one could learn the secret of purifying gold, one could use the technique to purify the human soul.

They believed in the four elements and the four qualities as described above, and they had a strong tradition of cloaking their written ideas in a labyrinth of coded jargon set with traps to mislead the uninitiated.

Finally, the alchemists practiced their art: they actively experimented with chemicals and made observations and theories about how the universe operated.

Their entire philosophy revolved around their belief that man's soul was divided within himself after the fall of Adam.

By purifying the two parts of man's soul, man could be reunited with God. In the 14th century, alchemy became more accessible to Europeans outside the confines of Latin speaking churchmen and scholars.

Alchemical discourse shifted from scholarly philosophical debate to an exposed social commentary on the alchemists themselves.

Pope John XXII 's edict, Spondent quas non-exhibent forbade the false promises of transmutation made by pseudo-alchemists.

These critiques and regulations centered more around pseudo-alchemical charlatanism than the actual study of alchemy, which continued with an increasingly Christian tone.

The 14th century saw the Christian imagery of death and resurrection employed in the alchemical texts of Petrus Bonus , John of Rupescissa , and in works written in the name of Raymond Lull and Arnold of Villanova.

Nicolas Flamel is a well-known alchemist, but a good example of pseudepigraphy , the practice of giving your works the name of someone else, usually more famous.

Although the historical Flamel existed, the writings and legends assigned to him only appeared in Pure Copper Crystal. Mythril Ingot.

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Alchemy Deutsch Als Alchemie oder Alchimie (auch Alchymie; griechisch-arabisch-mittellateinisch alkimia, neulateinisch alchymia, frühneuhochdeutsch alchimei, alchemey). Als Alchemie oder Alchimie bezeichnet man ab dem 1./2. Jahrhundert die Lehre von den Eigenschaften der Stoffe und ihren Reaktionen. Sie ist ein alter Zweig der Naturphilosophie und wurde im Laufe des und Übersetzung Englisch-Deutsch für alchemy im PONS Online-Wörterbuch nachschlagen! Gratis Vokabeltrainer, Verbtabellen, Aussprachefunktion. Übersetzung für 'alchemy' im kostenlosen Englisch-Deutsch Wörterbuch von LANGENSCHEIDT – mit Beispielen, Synonymen und Aussprache.

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