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Prevention and correction of adverse environmental effects (e.g., soil degradation, waste management, bioremediation)
Theoretical production ecology, relating to crop production modeling
Traditional agricultural systems, sometimes termed subsistence agriculture, which feed most of the poorest people in the world. These systems are of interest as they sometimes retain a level of integration with natural ecological systems greater than that of industrial agriculture, which may be more sustainable than some modern agricultural systems.
Food production and demand on a global basis, with special attention paid to the major producers, such as China, India, Brazil, the US and the EU.
Various sciences relating to agricultural resources and the environment (e.g. soil science, agroclimatology); biology of agricultural crops and animals (e.g. crop science, animal science and their included sciences, e.g. ruminant nutrition, farm animal welfare); such fields as agricultural economics and rural sociology; various disciplines encompassed in agricultural engineering.
See also
Agricultural Research Council
Agricultural sciences basic topics
Agriculture ministry
Agroecology
American Society of Agronomy
Genomics of domestication
History of agricultural science
Institute of Food and Agricultural Sciences
International Assessment of Agricultural Science and Technology for Development
International Food Policy Research Institute, IFPRI
List of agriculture topics
National FFA Organization
Research Institute of Crop Production (RICP) (in the Czech Republic)
University of Agricultural Sciences
References
Further reading
Agricultural Research, Livelihoods, and Poverty: Studies of Economic and Social Impacts in Six Countries Edited by Michelle Adato and Ruth Meinzen-Dick (2007), Johns Hopkins University Press Food Policy Report
Claude Bourguignon, Regenerating the Soil: From Agronomy to Agrology, Other India Press, 2005
Pimentel David, Pimentel Marcia, Computer les kilocalories, Cérès, n. 59, sept-oct. 1977
Russell E. Walter, Soil conditions and plant growth, Longman group, London, New York 1973
Saltini Antonio, Storia delle scienze agrarie, 4 vols, Bologna 1984–89, , , ,
Vavilov Nicolai I. (Starr Chester K. editor), The Origin, Variation, Immunity and Breeding of Cultivated Plants. Selected Writings, in Chronica botanica, 13: 1–6, Waltham, Mass., 1949–50
Vavilov Nicolai I., World Resources of Cereals, Leguminous Seed Crops and Flax, Academy of Sciences of Urss, National Science Foundation, Washington, Israel Program for Scientific Translations, Jerusalem 1960
Winogradsky Serge, Microbiologie du sol. Problèmes et methodes. Cinquante ans de recherches, Masson & c.ie, Paris 1949
External links
Consultative Group on International Agricultural Research (CGIAR)
Agricultural Research Service
Indian Council of Agricultural Research
International Institute of Tropical Agriculture
International Livestock Research Institute
The National Agricultural Library (NAL) - The most comprehensive agricultural library in the world.
Crop Science Society of America
American Society of Agronomy
Soil Science Society of America
Agricultural Science Researchers, Jobs and Discussions
Information System for Agriculture and Food Research
NMSU Department of Entomology Plant Pathology and Weed Science
Alchemy (from Arabic: al-kīmiyā; from Ancient Greek: χυμεία, khumeía) is an ancient branch of natural philosophy, a philosophical and protoscientific tradition that was historically practiced in China, India, the Muslim world, and Europe. In its Western form, alchemy is first attested in a number of pseudepigraphical texts written in Greco-Roman Egypt during the first few centuries AD.
Alchemists attempted to purify, mature, and perfect certain materials. Common aims were chrysopoeia, the transmutation of "base metals" (e.g., lead) into "noble metals" (particularly gold); the creation of an elixir of immortality; and the creation of panaceas able to cure any disease. The perfection of the human body and soul was thought to result from the alchemical magnum opus ("Great Work"). The concept of creating the philosophers' stone was variously connected with all of these projects.
Islamic and European alchemists developed a basic set of laboratory techniques, theories, and terms, some of which are still in use today. They did not abandon the Ancient Greek philosophical idea that everything is composed of four elements, and they tended to guard their work in secrecy, often making use of cyphers and cryptic symbolism. In Europe, the 12th-century translations of medieval Islamic works on science and the rediscovery of Aristotelian philosophy gave birth to a flourishing tradition of Latin alchemy. This late medieval tradition of alchemy would go on to play a significant role in the development of early modern science (particularly chemistry and medicine).
Modern discussions of alchemy are generally split into an examination of its exoteric practical applications and its esoteric spiritual aspects, despite criticisms by scholars such as Eric J. Holmyard and Marie-Louise von Franz that they should be understood as complementary. The former is pursued by historians of the physical sciences, who examine the subject in terms of early chemistry, medicine, and charlatanism, and the philosophical and religious contexts in which these events occurred. The latter interests historians of esotericism, psychologists, and some philosophers and spiritualists. The subject has also made an ongoing impact on literature and the arts.
Etymology
The word alchemy comes from old French alquemie, alkimie, used in Medieval Latin as . This name was itself adopted from the Arabic word (). The Arabic in turn was a borrowing of the Late Greek term khēmeía (), also spelled khumeia () and khēmía (), with al- being the Arabic definite article 'the'. Together this association can be interpreted as 'the process of transmutation by which to fuse or reunite with the divine or original form'. Several etymologies have been proposed for the Greek term. The first was proposed by Zosimos of Panopolis (3rd–4th centuries), who derived it from the name of a book, the Khemeu. Hermann Diels argued in 1914 that it rather derived from χύμα, used to describe metallic objects formed by casting.
Others trace its roots to the Egyptian name (hieroglyphic 𓆎𓅓𓏏𓊖 ), meaning 'black earth', which refers to the fertile and auriferous soil of the Nile valley, as opposed to red desert sand. According to the Egyptologist Wallis Budge, the Arabic word ʾ actually means "the Egyptian [science]", borrowing from the Coptic word for "Egypt", (or its equivalent in the Mediaeval Bohairic dialect of Coptic, ). This Coptic word derives from Demotic , itself from ancient Egyptian . The ancient Egyptian word referred to both the country and the colour "black" (Egypt was the "black Land", by contrast with the "red Land", the surrounding desert).
History
Alchemy encompasses several philosophical traditions spanning some four millennia and three continents. These traditions' general penchant for cryptic and symbolic language makes it hard to trace their mutual influences and "genetic" relationships. One can distinguish at least three major strands, which appear to be mostly independent, at least in their earlier stages: Chinese alchemy, centered in China; Indian alchemy, centered on the Indian subcontinent; and Western alchemy, which occurred around the Mediterranean and whose center shifted over the millennia from Greco-Roman Egypt to the Islamic world, and finally medieval Europe. Chinese alchemy was closely connected to Taoism and Indian alchemy with the Dharmic faiths. In contrast, Western alchemy developed its philosophical system mostly independent of but influenced by various Western religions. It is still an open question whether these three strands share a common origin, or to what extent they influenced each other.
Hellenistic Egypt
The start of Western alchemy may generally be traced to ancient and Hellenistic Egypt, where the city of Alexandria was a center of alchemical knowledge, and retained its pre-eminence through most of the Greek and Roman periods. Following the work of André-Jean Festugière, modern scholars see alchemical practice in the Roman Empire as originating from the Egyptian goldsmith's art, Greek philosophy and different religious traditions. Tracing the origins of the alchemical art in Egypt is complicated by the pseudepigraphic nature of texts from the Greek alchemical corpus. The treatises of Zosimos of Panopolis, the earliest historically attested author (fl. c. 300 AD), can help in situating the other authors. Zosimus based his work on that of older alchemical authors, such as Mary the Jewess, Pseudo-Democritus, and Agathodaimon, but very little is known about any of these authors. The most complete of their works, The Four Books of Pseudo-Democritus, were probably written in the first century AD.
Recent scholarship tends to emphasize the testimony of Zosimus, who traced the alchemical arts back to Egyptian metallurgical and ceremonial practices. It has also been argued that early alchemical writers borrowed the vocabulary of Greek philosophical schools but did not implement any of its doctrines in a systematic way. Zosimos of Panopolis wrote in the Final Abstinence (also known as the "Final Count"). Zosimos explains that the ancient practice of "tinctures" (the technical Greek name for the alchemical arts) had been taken over by certain "demons" who taught the art only to those who offered them sacrifices. Since Zosimos also called the demons "the guardians of places" (, ) and those who offered them sacrifices "priests" (, ), it is fairly clear that he was referring to the gods of Egypt and their priests. While critical of the kind of alchemy he associated with the Egyptian priests and their followers, Zosimos nonetheless saw the tradition's recent past as rooted in the rites of the Egyptian temples.
Mythology – Zosimos of Panopolis asserted that alchemy dated back to Pharaonic Egypt where it was the domain of the priestly class, though there is little to no evidence for his assertion. Alchemical writers used Classical figures from Greek, Roman, and Egyptian mythology to illuminate their works and allegorize alchemical transmutation. These included the pantheon of gods related to the Classical planets, Isis, Osiris, Jason, and many others.
The central figure in the mythology of alchemy is Hermes Trismegistus (or Thrice-Great Hermes). His name is derived from the god Thoth and his Greek counterpart Hermes. Hermes and his caduceus or serpent-staff, were among alchemy's principal symbols. According to Clement of Alexandria, he wrote what were called the "forty-two books of Hermes", covering all fields of knowledge. The Hermetica of Thrice-Great Hermes is generally understood to form the basis for Western alchemical philosophy and practice, called the hermetic philosophy by its early practitioners. These writings were collected in the first centuries of the common era.
Technology – The dawn of Western alchemy is sometimes associated with that of metallurgy, extending back to 3500 BC. Many writings were lost when the Roman emperor Diocletian ordered the burning of alchemical books after suppressing a revolt in Alexandria (AD 292). Few original Egyptian documents on alchemy have survived, most notable among them the Stockholm papyrus and the Leyden papyrus X. Dating from AD 250–300, they contained recipes for dyeing and making artificial gemstones, cleaning and fabricating pearls, and manufacturing of imitation gold and silver. These writings lack the mystical, philosophical elements of alchemy, but do contain the works of Bolus of Mendes (or Pseudo-Democritus), which aligned these recipes with theoretical knowledge of astrology and the classical elements. Between the time of Bolus and Zosimos, the change took place that transformed this metallurgy into a Hermetic art.
Philosophy – Alexandria acted as a melting pot for philosophies of Pythagoreanism, Platonism, Stoicism and Gnosticism which formed the origin of alchemy's character. An important example of alchemy's roots in Greek philosophy, originated by Empedocles and developed by Aristotle, was that all things in the universe were formed from only four elements: earth, air, water, and fire. According to Aristotle, each element had a sphere to which it belonged and to which it would return if left undisturbed. The four elements of the Greek were mostly qualitative aspects of matter, not quantitative, as our modern elements are; "...True alchemy never regarded earth, air, water, and fire as corporeal or chemical substances in the present-day sense of the word. The four elements are simply the primary, and most general, qualities by means of which the amorphous and purely quantitative substance of all bodies first reveals itself in differentiated form." Later alchemists extensively developed the mystical aspects of this concept.
Alchemy coexisted alongside emerging Christianity. Lactantius believed Hermes Trismegistus had prophesied its birth. St Augustine later affirmed this in the 4th & 5th centuries, but also condemned Trismegistus for idolatry. Examples of Pagan, Christian, and Jewish alchemists can be found during this period.
Most of the Greco-Roman alchemists preceding Zosimos are known only by pseudonyms, such as Moses, Isis, Cleopatra, Democritus, and Ostanes. Others authors such as Komarios, and Chymes, we only know through fragments of text. After AD 400, Greek alchemical writers occupied themselves solely in commenting on the works of these predecessors. By the middle of the 7th century alchemy was almost an entirely mystical discipline. It was at that time that Khalid Ibn Yazid sparked its migration from Alexandria to the Islamic world, facilitating the translation and preservation of Greek alchemical texts in the 8th and 9th centuries.
Byzantium
Greek alchemy was preserved in medieval Byzantine manuscripts after the fall of Egypt, and yet historians have only relatively recently begun to pay attention to the study and development of Greek alchemy in the Byzantine period.
India
The 2nd millennium BC text Vedas describe a connection between eternal life and gold. A considerable knowledge of metallurgy has been exhibited in a third-century AD text called Arthashastra which provides ingredients of explosives (Agniyoga) and salts extracted from fertile soils and plant remains (Yavakshara) such as saltpetre/nitre, perfume making (different qualities of perfumes are mentioned), granulated (refined) Sugar. Buddhist texts from the 2nd to 5th centuries mention the transmutation of base metals to gold. According to some scholars Greek alchemy may have influenced Indian alchemy but there are no hard evidences to back this claim.
The 11th-century Persian chemist and physician Abū Rayhān Bīrūnī, who visited Gujarat as part of the court of Mahmud of Ghazni, reported that they
The goals of alchemy in India included the creation of a divine body (Sanskrit divya-deham) and immortality while still embodied (Sanskrit jīvan-mukti). Sanskrit alchemical texts include much material on the manipulation of mercury and sulphur, that are homologized with the semen of the god Śiva and the menstrual blood of the goddess Devī.
Some early alchemical writings seem to have their origins in the Kaula tantric schools associated to the teachings of the personality of Matsyendranath. Other early writings are found in the Jaina medical treatise Kalyāṇakārakam of Ugrāditya, written in South India in the early 9th century.
Two famous early Indian alchemical authors were Nāgārjuna Siddha and Nityanātha Siddha. Nāgārjuna Siddha was a Buddhist monk. His book, Rasendramangalam, is an example of Indian alchemy and medicine. Nityanātha Siddha wrote Rasaratnākara, also a highly influential work. In Sanskrit, rasa translates to "mercury", and Nāgārjuna Siddha was said to have developed a method of converting mercury into gold.
Scholarship on Indian alchemy is in the publication of The Alchemical Body by David Gordon White.