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"alchemy" Deutsch ÜbersetzungSo, this may sound like genomic alchemy, but we can, by moving the software of DNA around, change things quite dramatically. Es mag wie genomische. Übersetzung Englisch-Deutsch für alchemy im PONS Online-Wörterbuch nachschlagen! Gratis Vokabeltrainer, Verbtabellen, Aussprachefunktion. Lernen Sie die Übersetzung für 'alchemy' in LEOs Englisch ⇔ Deutsch Wörterbuch. Mit Flexionstabellen der verschiedenen Fälle und Zeiten ✓ Aussprache und.
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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  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 His work spends a great deal of time describing the processes and reactions, but never actually gives the formula for carrying out the transmutations.
Most of 'his' work was aimed at gathering alchemical knowledge that had existed before him, especially as regarded the philosopher's stone.
Bernard Trevisan and George Ripley made similar contributions. Their cryptic allusions and symbolism led to wide variations in interpretation of the art.
During the Renaissance , Hermetic and Platonic foundations were restored to European alchemy. The dawn of medical, pharmaceutical, occult, and entrepreneurial branches of alchemy followed.
These were previously unavailable to Europeans who for the first time had a full picture of the alchemical theory that Bacon had declared absent.
Renaissance Humanism and Renaissance Neoplatonism guided alchemists away from physics to refocus on mankind as the alchemical vessel.
Esoteric systems developed that blended alchemy into a broader occult Hermeticism, fusing it with magic, astrology, and Christian cabala.
He was instrumental in spreading this new blend of Hermeticism outside the borders of Italy. Philippus Aureolus Paracelsus , Theophrastus Bombastus von Hohenheim, — cast alchemy into a new form, rejecting some of Agrippa's occultism and moving away from chrysopoeia.
Paracelsus pioneered the use of chemicals and minerals in medicine and wrote, "Many have said of Alchemy, that it is for the making of gold and silver.
For me such is not the aim, but to consider only what virtue and power may lie in medicines. His hermetical views were that sickness and health in the body relied on the harmony of man the microcosm and Nature the macrocosm.
He took an approach different from those before him, using this analogy not in the manner of soul-purification but in the manner that humans must have certain balances of minerals in their bodies, and that certain illnesses of the body had chemical remedies that could cure them.
John Dee 13 July — December, followed Agrippa's occult tradition. Although better known for angel summoning, divination, and his role as astrologer , cryptographer, and consultant to Queen Elizabeth I , Dee's alchemical  Monas Hieroglyphica , written in was his most popular and influential work.
His writing portrayed alchemy as a sort of terrestrial astronomy in line with the Hermetic axiom As above so below.
Proponents of the supernatural interpretation of alchemy believed that the philosopher's stone might be used to summon and communicate with angels.
Entrepreneurial opportunities were common for the alchemists of Renaissance Europe. Alchemists were contracted by the elite for practical purposes related to mining, medical services, and the production of chemicals, medicines, metals, and gemstones.
Although most of these appointments were legitimate, the trend of pseudo-alchemical fraud continued through the Renaissance.
Betrüger would use sleight of hand, or claims of secret knowledge to make money or secure patronage. Legitimate mystical and medical alchemists such as Michael Maier and Heinrich Khunrath wrote about fraudulent transmutations, distinguishing themselves from the con artists.
The terms "chemia" and "alchemia" were used as synonyms in the early modern period, and the differences between alchemy, chemistry and small-scale assaying and metallurgy were not as neat as in the present day.
There were important overlaps between practitioners, and trying to classify them into alchemists, chemists and craftsmen is anachronistic.
Sendivogious taught his technique to Cornelius Drebbel who, in , applied this in a submarine. Isaac Newton devoted considerably more of his writing to the study of alchemy see Isaac Newton's occult studies than he did to either optics or physics.
Other early modern alchemists who were eminent in their other studies include Robert Boyle , and Jan Baptist van Helmont.
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