Eighteenth-century Sweden was a scientific powerhouse. Its researchers gave their names to some of the most significant developments of the period, from the Linnaean system of binomial classification to the temperature metric established by Anders Celsius. But what if I told you that one secret to Sweden’s success was a German-speaking Protestant from Alsace?
‘You,’ ‘Us,’ and ‘Them’: Glass and Procedural Knowledge in Cuneiform Cultures
When you want to make a kiln for glassmaking, you search continuously for a propitious day during a favorable month. You lay the foundations of a kiln with four chambers. You make constant offerings and set up purifying divinities so that no impurities may enter: you make lapis lazuli.
These instructions summarize the contents of a corpus of Akkadian glassmaking recipes from more than two and half millennia ago.1 It was then, in the seventh century BCE, that the king himself claimed to have dedicated clay tablets containing instructions “for your making stones” (colored glasses and frits) to the temple of Nabu and Tašmetu, the patron gods of knowledge:
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The Limits of Book Learning
In 1737, the Swedish naturalist Carl Linnaeus bitterly complained about the haphazard naming practices of his contemporaries. “The names bestowed on plants by the ancient Greeks and Romans I commend,” he wrote, “but I shudder at the sight of most of those given by modern authorities: for those are for the most part a mere chaos of confusion, whose mother is barbarity, whose father dogmatism, and whose nurse prejudice.”1 But even after the many editions of Linnaeus’s Systema Naturae ostensibly brought order to the chaos of naming things in the natural world and structuring Western scientific understanding of it, the problem of accurately describing new natural phenomena persisted.