Learning in Europe was greatly advanced by the foundation of the famous monastery1 of Monte Cassino, by St. Benedict, near Naples, in the year 529. The religious houses of this order, of which Monte Cassino was the parent, were the means of sheltering in those troublous times the men who devoted2 themselves to literature and secular3 learning, as well as to the severities of the religious life. In these peaceful abodes4 men learned how to make the desert blossom as the rose, agriculture and other civilizing5 occupations were studied and successfully practised, and from the sixth century to the ninth such medical knowledge as existed in Europe chiefly emanated6 from these abodes of piety7, industry, and temperance. Missionaries8 issued from them to convert and civilize9 the nations; and wherever the monks11 went, they acted as the healers of the sick, as well as the spiritual advisers12 of the sinner. Everywhere they cultivated medicinal plants, whose properties they learned to understand; by interchange of thought and comparison of opinions every monastery, with its constant going and coming of the brethren, became an exchange of knowledge: the science of Spain was carried to Italy, that of Italy to France and England, which in their turn contributed to the general stock of information such items of knowledge as they possessed13. “If science,” says Schlegel,721 “was then of a very limited range, it was still quite proportioned to the exigencies14 and intellectual cultivation15 of the age; for mankind cannot transcend16 all the degrees of civilization by a single bound, but must mount slowly and in succession its various grades.”
Alcuin (735-804), the great reviver of learning in the eighth century, was an ecclesiastic17 who instructed Charlemagne and his family in rhetoric18, logic19, mathematics, and divinity. “France,” says a great writer, “is indebted to Alcuin for all the polite learning it boasted in that and the following ages. The universities of Paris, Tours, Fulden, Soissons, and many others, owe to him their origin and increase.” By301 the benefits he obtained from Charlemagne for the Christian20 schools which he founded, education began to revive in Europe, and by the Emperor’s command schools were established in every convent and cathedral throughout his vast empire, wherein not clerics alone, but the sons of the nobility who were destined21 for a secular life, could receive the highest education at that time attainable22. “The monasteries23 became a kind of fortress24 in which civilization sheltered itself under the banner of some saint; the culture of high intelligence was preserved there, and philosophic25 truth was reborn there of religious truth. Political truth, or liberty, found an exponent26 and a defender27 in the monk10, who searched into everything, said everything, and feared nothing. Without the inviolability and the leisure of the cloister28, the books and the languages of the ancient world would never have been transmitted to us, and the chain which connects the past with the present would have been snapped. Astronomy, arithmetic, geometry, civil law, physic and medicine, the profane29 authors, grammar, and the belles30 lettres, all the arts, had a succession of professors uninterrupted from the first days of Clovis down to the age when the universities, themselves religious foundations, brought science forth31 from the monasteries. To establish this fact it is enough to name Alcuin, Anghilbert, Eginhard, Treghan, Loup de Terrières, Eric d’Auxerre, Hincmar, Odo of Clugny, Cherbert, Abbon, Fulbert.”722
The Origin of Chemistry.
The great importance of the science of chemistry in its connection with that of medicine, compels some allusion32 to its origin. Without question alchemy was the forerunner33 of chemistry. Beginning in the search for the means of transmuting34 base metals into gold, it ultimately endowed us with a far more precious knowledge—the art of preparing many of our most valuable medicines.
The first authentic35 account of alchemy is an edict of Diocletian about a.d. 300, in which a diligent36 search is ordered to be made in Egypt for all the ancient books which treated of the art of making gold and silver, that they might be destroyed. This shows that the pursuit must have been of great antiquity37. Fable38 credits Solomon, Pythagoras, and Hermes amongst its adepts39. We find nothing more about it till its revival40 by the Arabians some five or six hundred years later.723
The word Alchemy is mentioned for the first time by the Byzantines. The art of transmuting metals under the name of Chemia, is first spoken of by Suidas, who wrote in the tenth century. The Byzantines began302 to make chemical experiments about the seventh century; all the books they quote were attributed to Hermes. What is known as the Hermetic philosophy was synonymous with alchemy, but the books were really the work of the monks of the period.724
The earliest works on alchemy which we possess are those of Geber of Seville, who lived probably about the eighth or ninth century. His works were entitled Of the Search of Perfection, Of the Sum of Perfection, Of the Invention of Verity41. He divided metals into the more or less perfect, gold the most perfect, silver the next, etc. His aim was to convert inferior metals into gold; that which should turn base metals into gold would be also a universal medicine, would cure or prevent diseases, prolong life, and make the body beautiful and strong. The philosopher’s stone would embrace in itself all perfections. Alchemy led to chemistry; it is even declared by some to have been the mother of chemistry. Some have thought that without the hope of making gold and other precious things, men would never have been inspired to investigate the secrets of nature and sustained in the arduous42 and often dangerous work of the chemist. But this is to take far too low a view of the scientific mind in all ages. The search for truth, the passion for investigating and interrogating43 nature has happily never wholly depended upon mercenary motives44, and men have devoted their lives as ardently45 to scientific researches, by which they could never have hoped to gain a single penny, as did those alchemists of old, who bent46 over their crucibles47 in the vain search for the perfect magistery.725
Gibbon says,726 “The science of chemistry owes its origin and improvement to the industry of the Saracens. They first invented and named the alembic for the purposes of distillation48, analysed the substances of the three kingdoms of nature, tried the distinction and affinities49 of alkalis and acids, and converted the poisonous minerals into soft and salutary medicines.” Gibbon somewhat exaggerates. Analysis and affinity50 were discovered at a much later period. It was Europeans in the sixteenth and seventeenth centuries who advanced chemical science towards its present high position.
Nonnus (10th century) wrote “a compendium51 of the whole art of medicine,” in 290 chapters. It is a mere52 compilation53, and the author is only worthy54 of remembrance in medical history as the earliest Greek medical writer who mentions distilled55 rose-water, an article originally derived56 from the Arabians.
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1 monastery | |
n.修道院,僧院,寺院 | |
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2 devoted | |
adj.忠诚的,忠实的,热心的,献身于...的 | |
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3 secular | |
n.牧师,凡人;adj.世俗的,现世的,不朽的 | |
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4 abodes | |
住所( abode的名词复数 ); 公寓; (在某地的)暂住; 逗留 | |
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5 civilizing | |
v.使文明,使开化( civilize的现在分词 ) | |
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6 emanated | |
v.从…处传出,传出( emanate的过去式和过去分词 );产生,表现,显示 | |
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7 piety | |
n.虔诚,虔敬 | |
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8 missionaries | |
n.传教士( missionary的名词复数 ) | |
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9 civilize | |
vt.使文明,使开化 (=civilise) | |
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10 monk | |
n.和尚,僧侣,修道士 | |
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11 monks | |
n.修道士,僧侣( monk的名词复数 ) | |
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12 advisers | |
顾问,劝告者( adviser的名词复数 ); (指导大学新生学科问题等的)指导教授 | |
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13 possessed | |
adj.疯狂的;拥有的,占有的 | |
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14 exigencies | |
n.急切需要 | |
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15 cultivation | |
n.耕作,培养,栽培(法),养成 | |
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16 transcend | |
vt.超出,超越(理性等)的范围 | |
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17 ecclesiastic | |
n.教士,基督教会;adj.神职者的,牧师的,教会的 | |
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18 rhetoric | |
n.修辞学,浮夸之言语 | |
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19 logic | |
n.逻辑(学);逻辑性 | |
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20 Christian | |
adj.基督教徒的;n.基督教徒 | |
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21 destined | |
adj.命中注定的;(for)以…为目的地的 | |
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22 attainable | |
a.可达到的,可获得的 | |
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23 monasteries | |
修道院( monastery的名词复数 ) | |
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24 fortress | |
n.堡垒,防御工事 | |
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25 philosophic | |
adj.哲学的,贤明的 | |
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26 exponent | |
n.倡导者,拥护者;代表人物;指数,幂 | |
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27 defender | |
n.保卫者,拥护者,辩护人 | |
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28 cloister | |
n.修道院;v.隐退,使与世隔绝 | |
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29 profane | |
adj.亵神的,亵渎的;vt.亵渎,玷污 | |
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30 belles | |
n.美女( belle的名词复数 );最美的美女 | |
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31 forth | |
adv.向前;向外,往外 | |
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32 allusion | |
n.暗示,间接提示 | |
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33 forerunner | |
n.前身,先驱(者),预兆,祖先 | |
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34 transmuting | |
v.使变形,使变质,把…变成…( transmute的现在分词 ) | |
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35 authentic | |
a.真的,真正的;可靠的,可信的,有根据的 | |
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36 diligent | |
adj.勤勉的,勤奋的 | |
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37 antiquity | |
n.古老;高龄;古物,古迹 | |
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38 fable | |
n.寓言;童话;神话 | |
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39 adepts | |
n.专家,能手( adept的名词复数 ) | |
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40 revival | |
n.复兴,复苏,(精力、活力等的)重振 | |
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41 verity | |
n.真实性 | |
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42 arduous | |
adj.艰苦的,费力的,陡峭的 | |
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43 interrogating | |
n.询问技术v.询问( interrogate的现在分词 );审问;(在计算机或其他机器上)查询 | |
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44 motives | |
n.动机,目的( motive的名词复数 ) | |
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45 ardently | |
adv.热心地,热烈地 | |
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46 bent | |
n.爱好,癖好;adj.弯的;决心的,一心的 | |
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47 crucibles | |
n.坩埚,严酷的考验( crucible的名词复数 ) | |
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48 distillation | |
n.蒸馏,蒸馏法 | |
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49 affinities | |
n.密切关系( affinity的名词复数 );亲近;(生性)喜爱;类同 | |
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50 affinity | |
n.亲和力,密切关系 | |
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51 compendium | |
n.简要,概略 | |
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52 mere | |
adj.纯粹的;仅仅,只不过 | |
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53 compilation | |
n.编译,编辑 | |
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54 worthy | |
adj.(of)值得的,配得上的;有价值的 | |
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55 distilled | |
adj.由蒸馏得来的v.蒸馏( distil的过去式和过去分词 );从…提取精华 | |
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56 derived | |
vi.起源;由来;衍生;导出v.得到( derive的过去式和过去分词 );(从…中)得到获得;源于;(从…中)提取 | |
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