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From Theatrum Paracelsicum

Dedications, Prefaces, Postfaces

Anonymous

from: Paracelsus, Aphorismorum aliquot Hippocratis genuinus sensus & vera interpretatio, no date [1568]
The preface addresses the reader regarding the writings of Theophrastus Paracelsus, who was admired by many for his intellect despite his simple demeanor. The author is publishing previously unreleased work by Paracelsus, including his commentary on Hippocrates' Aphorisms and treatises on corals, St. John's Wort, and water pepper. Rather than praising these works themselves, the author urges readers to form their own opinions, as they are self-evidently useful and good. The author criticizes those who unfairly mock or belittle Paracelsus' work out of jealousy, and warns against pseudodisciples who claim to follow Paracelsus but fail to truly understand or utilize his teachings, instead attacking those who disagree. The author reminds readers that greatness should be imitated in virtue, not vice, and such pseudodisciples should prove their understanding through action, not just sharp writing. Lastly, the author asks for the reader's understanding for any errors in the text, which stem from limitations in the original copy used for this publication, not from negligence or carelessness.
from: Paracelsus, Archidoxorum Theophrastiae pars prima, 1570
The reader is informed that this edition of the "Archidoxes" books by the renowned physician and philosopher Theophrastus Paracelsus is more accurate than prior versions, as it is derived directly from the author's original handwriting. In addition, a previously unpublished treatise on minerals, from Paracelsus' book on Natural Things, has been included. Despite earlier editions of the works on vitriol and sulfur being flawed, this version aims to present them in their entirety as originally intended by the author. The goal is to disseminate Paracelsus' works widely, enlightening many with his revelations about nature, under the conviction that knowledge kept hidden is of no benefit to anyone.
from: Wunder Artzney/ Von allerley leibs gebrüchen, 1573
This lengthy preface is a treatise on the practice of medicine, primarily arguing that there are three main fields of knowledge necessary for true healing: nature, alchemy, and astrology. The writer presents a case against some of the conventional medical practices of their time, using imagery of digestion to illustrate how a weak body struggles to break down and benefit from common remedies. They promote their philosophy of Theophrastian medicine, presumably named after the ancient philosopher Theophrastus, suggesting it is more gentle, effective, and less invasive. The author then moves onto the importance of the understanding of astrology in medicine, asserting that studying the heavens and the planetary movements can be integrated into the medical curriculum quite feasibly. This knowledge, they argue, would provide a crucial understanding of when to administer particular treatments. The final section of the text is more admonitory, criticizing those who dismiss the proposed methods as too complex or impossible to learn. It accuses such naysayers of the vices of "infidelity" and "ingratitude". The writer concludes with a call to embrace these techniques for the overall benefit of Christendom, invoking a spiritual and divine sanction for their perspective.
from: Thomas Erastus, Explicatio Grauissimae Quaestionis, ed. Giacomo Castelvetro, no place, no printer [London: John Wolfe], 1589
The printer explains his efforts to publish a treatise by the renowned Thomas Erastus on Ecclesiastical Discipline and Excommunication. He was motivated by the high esteem in which theses on the topic were held by learned and pious individuals. After discovering the unpublished work among Erastus's papers, neglected by his heirs, he acquired and diligently printed it. He anticipates criticism from those more devoted to partisan interests than truth, suggesting they might accuse him of further disturbing the Church in tumultuous times. He defends his decision, highlighting the support of leading theologians and praise from other scholars. He urges readers to appreciate his diligence and defend him against detractors, hoping to be encouraged to print more beneficial works in the future.

Albrecht, Johann (Wimpinaeus)

from: Johann Albrecht (Wimpinaeus), Oratio de fine Philosophiæ & quomodo ad ipsum perueniri liceat, 1561
An author is expected to offer poems to his teachers to express gratitude, as is customary for those honored in Philosophy. However, Johann Albrecht chose to compose a speech on the study of Philosophy instead, aiming to inspire the youth to follow its precepts. He asks the Michael Wagner to accept the speech as a pledge, explaining that it was written in a short time without external resources.
from: Johann Albrecht (Wimpinaeus), Oratio de fine Philosophiæ & quomodo ad ipsum perueniri liceat, 1561
Johann Albrecht greets the learned men studying philosophy at the Ingolstadt Academy and acknowledges the vast knowledge required to become well-versed in the complex of arts. He emphasizes the importance of internal and external mental faculties and actions, as well as experience in pursuing the name of philosopher. Johann draws a comparison between the sun illuminating the minds of people with its light and philosophy illuminating the minds of philosophers. He urges critics to cease their calumnies and encourages everyone to diligently apply their minds to these noble studies to become worthy of the name of philosopher. Johann expresses gratitude towards his esteemed teachers and promises to devote all his effort and work to every matter and every place.
from: Johann Albrecht (Wimpinaeus), Von der Gesellschaft Jesu, 1563
Johann Albrecht discusses the troubling rise of false prophets and teachers within Christianity, expressing concern about their distortion of the teachings of Christ. He specifically criticizes Martin Kemnitz and Johann Zanger for their writings which he perceives as an attack on the Church and its doctrines. Despite his status as a layperson, Wimpinaeus feels compelled to defend the Church, expressing hope that those spreading false teachings might return to the true faith. He emphasizes his devotion to the Catholic Church and its teachings, invoking the Spirit of God as the ultimate guide to truth.
from: Johann Albrecht (Wimpinaeus), Christliche unnd gegründte widerlegung, wider das ... schreiben Cyriaci Spangenberg, 1563
Johann Albrecht addresses Count Friedrich of Oettingen, praising his devout commitment to the Catholic Church. Albrecht highlights the historical battles fought by faithful defenders of the Church against its enemies, contrasting their valor with the defeat suffered by heretics. He urges Count Friedrich to unite all Christians against the common enemy and speak with one voice in defense of the faith. Albrecht warns against false teachers who use deceptive tactics to lead people astray, mixing the words of the Gospel with poisonous flattery. He commends Friedrich Staphylus as a courageous defender and refutes the writings of Cyriacus Spangenberg, emphasizing the unwavering strength of the Catholic faith.
from: Johann Albrecht (Wimpinaeus), De concordia Hippocraticorum et Paracelsistarum libri magni excursiones defensivae, 1569
Johann Albrecht argues that it is not beyond the dignity of a prince to know which doctors to trust, which medicines to allow or prohibit, and which ones to prefer over others. Vuimpinensis discusses the importance of natural medicine and the works of authors, such as Theophrastus Paracelsus, and how they can be used to understand medicine. He also explains his approach to medicine, which involves breaking down natural things into their individual parts and reassembling them in a purified form.
from: Paracelsus, Archidoxa ex Theophrastia, ed. Johann Albrecht (Wimpinaeus), 1570
Johann Albrecht discusses the story of Adam and Eve and their disobedience to God's commandment, resulting in their expulsion from Paradise and spiritual death. The author also criticizes scholars who rely solely on reason and philosophy to understand nature, rather than divine light and experience. The author praises Theophrastus Paracelsus, who delved deeply into the mysteries of nature and medicine, and provides remedies for various diseases, unlike other doctors who are helpless against them. The author dedicates these books to Duke Albrecht of Bavaria as a patron of scholars and naturalists, who supports and illuminates the world with intelligence, wisdom, justice, counsel, and power.
from: Paracelsus, Archidoxa ex Theophrastia, ed. Johann Albrecht (Wimpinaeus), 1570
Johann Albrecht discusses the suppression and secrecy surrounding Theophrastus' healing methods. He suggests that Paracelsus's best books have been kept hidden, leading to only a few individuals truly understanding his teachings. To honor Paracelsus and prevent his work from being dismissed, Albrecht emphasizes the need to bring Paracelsus's main books to light. The text also acknowledges the excellence of Paracelsus's previously published works but notes the complaints about their obscurity. Albrecht emphasizes the importance of skilled practitioners who are grounded in nature and philosophy. Albrecht warns against attempting to prepare advanced substances without proper understanding. He further explains the significance of "Mercurium Vitae" and its role in the highest medicine. Albrecht assures the reader that nothing has been omitted from the collection and expresses his intention to publish additional books, provide observations and annotations, and clarify Paracelsus's philosophical and medical foundations.

Ambrosius, Marcus

from: Paracelsus, Meteora, ed. Marcus Ambrosius, 1566
Ambrosius discusses the ancient philosophical belief that true wisdom is attained through self-knowledge, calling man a "microcosm" or a reflection of all of creation. He emphasizes the importance of understanding our natural world - the universe and the four elements - which are intricately tied to our existence. Ambrosius commends the scholars of the past, such as Plato, Aristotle, and Democritus, but critiques their tendency to restrict their understanding to earthly matters while overlooking or simplifying heavenly ones. He highlights the insights of Paracelsus, who dived deeper into understanding the creations of God, arguing that his teachings align better with Christian beliefs than those of Aristotle or any other philosopher. Ambrosius uses the example of the Aristotelian explanation of wind and critiques it as inadequate, suggesting that a deeper divine influence is at work. He urges the reader to study diligently, avoid quick judgement, and compare various philosophic perspectives before forming an opinion.

Aretius, Benedictus

from: Anonymous [Paracelsus], De medicamentorum simplicium gradibus et compositionibus, opus nouum, ed. Benedicus Aretius, 1572
Aretius is sending a book to a distinguished person who he believes is the most suitable to be its patron. He recounts his experiences during the war, his friendship with his roommate, and their shared interest in the study of herbs. The author also mentions his acquaintance with several doctors and their gardens. He asks the distinguished person to support the book and not deny his patronage. Finally, he asks those who may be offended by the book to respect their freedom to pursue their studies and use their own judgment.
from: Anonymous [Paracelsus], De medicamentorum simplicium gradibus et compositionibus, opus nouum, ed. Benedicus Aretius, 1572
The preface is addressed to the reader of a new medical and chemical booklet, whose author remains anonymous. The author is believed to be learned, discussing concepts like heat and cold, and seems to possess a unique healing method. The reader is encouraged to interpret the author's obscure language with clarity and without bias. It is mentioned that the booklet can be beneficial to the healing method and chemical arts if the technical terms are interpreted properly. The author's style is characterized as cryptic and critical, and it's suggested that these elements need to be understood for the benefit of all. A list of philosophical terminologies that require explanation is provided. The critical aspect is noted as being harsh towards other authors. The booklet praises only Hippocrates, Raymond, Arnold of Villanova, and Albucasim, while condemning many other scholars, including Galen, Pliny, Dioscorides, Platearius, and Albert the Great, among others. The preface concludes by noting the imperfection and diversity of human opinion, stating that even the most polished geniuses often face disagreement. The addition of brief summaries and outlines for each chapter, derived from the collections of Euchopoedius, is also mentioned. These summaries, while concise, may lack coherence as they resemble notes taken by students. The reader is urged to read and form their own judgement.

Berg, Adam

from: Paracelsus, Archidoxa ex Theophrastia, ed. Johann Albrecht (Wimpinaeus), 1570
The printer informs the reader that they had to rush the initial print of this work, and as a result, some errors may have occurred unintentionally. However, they assure the reader that the following edition will be thoroughly checked and should be free of any errors.

Birckmann, Theodor

from: Paracelsus, Etliche tractaten vor in Truck nie außkommen, 1564
The author asks the reader for understanding regarding the printing quality of the book by Paracelsus on gout and other diseases, as it was hastily put together from fragments of Paracelsus' work. They encourage the reader to overlook any perceived imperfections and attribute them to the author's unique style or the original manuscript, which the author followed as faithfully as possible. The author also assures the reader that if this work is appreciated, they will soon see more books by Theophrastus in print. In conclusion, the author asks the reader to accept the book with good faith.

Bodenstein, Adam von

from: Adam von Bodenstein, Wie sich meniglich vor dem Cyperlin Podagra genennet waffnen solle, 1557
As is customary among scholars, Bodenstein has chosen an esteemed and wise figure to whom he can present his work for protection and acceptance. He admires the Abbot's love for the arts, gardens, distillation, and the orderliness of his monastery. Impressed by the Abbot's virtues, Bodenstein sends his book to him, hoping that it will be received with humility and grace. He also prays that if anyone derides the book out of envy, they will remember his goodwill as the sender rather than the smallness of the book. Lastly, Bodenstein promises to continue serving the Abbot and Jesus Christ.
from: Adam von Bodenstein, Wie sich meniglich vor dem Cyperlin Podagra genennet waffnen solle, 1557
Bodenstein acknowledges that, like a craftsman constructing a building on a public street, his work will not please everyone and will face criticism. He draws a parallel to three drinking companions who cannot agree on their choice of wine, emphasizing that different people have different preferences. The author discusses his book, specifically focused on twelve plants associated with the zodiac signs. Bodenstein his willingness to learn from those with more knowledge and expresses his belief in the influence of celestial bodies on plants and humans. Despite knowing that this influence is not essential but can occur, he apologizes for not catering to everyone's opinions and express their dedication to understanding and describing the nature of these twelve plants. He also mentions the possibility of providing further information on other plants in the future if it proves beneficial to the reader.
from: Adam von Bodenstein, Wie sich meniglich vor dem Cyperlin Podagra genennet waffnen solle, 1557
Bodenstein concludes his work on the twelve signatory herbs, asking for understanding due to the brevity of his descriptions. He mentions that the pursuit of these herbs was an expensive and challenging task and expresses frustration over people who, with deceptive intentions, tried to exploit his knowledge. Despite these issues, he completed the work due to his commitment to some honorable people. Towards the end, a root-digger presents him a beautiful plant from the mountains, which Bodenstein struggles to name. A theologian suggests it might be Asterion, Solsequium, or Lunaria, plants believed to have alchemical properties. Bodenstein expresses skepticism towards this claim, mentioning his past experiences with Lunaria. He has seen Lunaria in different places and conditions but denies any metallic properties in it. He concludes, refusing to further engage with people trying to exploit his knowledge.
from: Adam von Bodenstein, Weyssagung Sibylle Tyburtine, 1557
Bodenstein expresses gratitude for the good deeds of Heinrich and his mother, Anna Martroffin, who he remembers fondly. Bodenstein indicates that he has been asked to transfer certain practices, which he assumes pertains to the study of Mathematics, a subject in which Heinrich appears to have an interest. Despite his busy work schedule, Bodenstein hopes that his efforts will be well-received by Heinrich, as before. (generated by Chat-GPT)
from: Adam von Bodenstein, Isagoge in excellentissimi Philosophi Arnoldi de Villa Nova, Rosarium Chymicum, 1559
Bodenstein reflects on his skepticism towards alchemy and the transmutation of metals. He expresses his initial doubts and criticisms of alchemists, considering the art to be deceitful and contradictory. However, his perspective begins to change after discussions with knowledgeable individuals who argue for the possibility of alchemical transformations. Bodenstein contemplates the relationship between nature and art, noting that humans can aid or hinder natural processes in various domains. He proposes that metals, like other natural substances, can be perfected and transformed through the imitation and assistance of nature. By observing and imitating the natural processes involved in the formation of metals, he suggests that skilled artisans may be able to produce more perfect metals. Bodenstein draws parallels to other domains where humans assist and enhance natural processes, such as agriculture and food production. He argues that if humans can aid in the growth and development of other natural entities, it should be possible to do the same with metals. Bodenstein discusses various topics related to alchemy and the transformation of materials. He mentions examples of natural phenomena, such as chicks hatching from eggs and worms growing from horse hairs and also explores the idea of transforming metals and the existence of the Philosopher's Stone. Bodenstein describes encountering an old man who demonstrates the art of transforming metals and teaches him about the subject. Bodenstein emphasizes the need for knowledge, patience, and piety in pursuing alchemy.
from: Paracelsus, Libri quatuor De uita longa, 1560

Brentz, Andreas


Castelvetro, Giacomo

from: Thomas Erastus, Varia opuscula medica, ed. Giacomo Castelvetro, Frankfurt am Main: Johann Wechel, 1590
Castelvetro explains his decision to publish the writings of the learned Thomas Erastus, whom Castelvetro is connected to through marriage. Castelvetro emphasizes his dual motivation: to honor Erastus by preventing the suppression of his works and to benefit scholars who would gain from these writings. He expresses regret for the delay, attributing it to personal distractions. Castelvetro and his wife chose to publish under Prince Frederick's esteemed name, acknowledging the Prince's lineage's reverence for literature and Erastus's deep respect for Frederick's forebears. Castelvetro praises Frederick's love for literature, suggesting that his passion rivals that of the great Roman Princes. He refrains from detailing the achievements of Frederick's ancestors, as their renown is widely recognized. Instead, Castelvetro humbly requests Frederick's patronage and hopes for his favorable reception of the writings.

Dorn, Gerhard

Dorn acknowledges his debt of learning to Bodenstein and to their common mentor, Theophrastus Paracelsus. The letter laments the ungratefulness and shortsightedness of their contemporaries, especially university scholars, who deride Paracelsus for his unconventional writing style and ideas. Dorn champions Paracelsus's contributions to medicine, physics, and metaphysics and asserts that truth will eventually triumph. In conclusion, he urges Bodenstein to continue advocating for Paracelsus's work and ideals, expressing faith in Bodenstein's commitment to the cause.

Dorn laments that many who are ignorant of Paracelsus's teachings disgrace him, even though Paracelsus surpassed other physicians in both experience and skill. These critics, Dorn says, fail to acknowledge their own ignorance while Paracelsus strived to educate and elevate those skilled in their art. Dorn encourages the learned to admire Paracelsus's achievements rather than condemn him. He criticizes those who deride the advancements made by Paracelsus and others in the medical arts, and suggests that this is due to envy and a lack of understanding. Dorn also critiques those who misappropriate the teachings of Paracelsus for their own gain, using his advanced knowledge without understanding it, and discarding those who have truly studied and practiced under his guidance. He calls on his peers to resist such behavior, defend the legacy of Paracelsus, and remain committed to his teachings, despite the slander and misinterpretation that followed his death. Finally, Dorn signs off by reminding his peers of their duty to their teacher, Theophrastus Paracelsus, and the need to continue his work and preserve his legacy.

Dorn urges the reader to read and re-read the book carefully, assuring that if done correctly, he can uncover the beautiful secrets of the art. Dorn mentions the value of practical application over theory, highlighting his own experiences of learning more from mistakes and failures than from passive reading. He also cautions the reader about the potential pitfalls of overreaching, warning against using alchemy for the transformation of common metals.

Dorn states he has composed a key to understanding Alchemy, offering a demonstration of its stages to serve as a guide for those interested in the subject. Dorn acknowledges the criticism he might face from individuals who are resistant to new ideas, particularly those not widely taught or accepted in traditional academic environments. He argues that experience is often a more powerful teacher than formal education and that philosophical truth is not determined by polished speech or complicated arguments. Dorn emphasizes that the principles outlined in his work may have moral implications, serving to guide ethical conduct, not just physical transformations. He argues that one must progress through philosophical stages to truly understand and apply Alchemy. The preface concludes with a discussion about the misconceptions of Alchemy, explaining that the true value lies not in the mythical transmutation of metals into gold, but in its potential application in healing the human body. Using this philosophy, he argues, one can achieve divine help in treating illnesses, thus improving overall health.

In this preface to a book, Dorn explains his decision to add a new title to a work of Paracelsus. He notes that many readers, who form judgments without fully understanding a text, might be deterred by the term 'Vexation' in the original title. The author hopes that the additional title will encourage these readers to delve deeper into the text and gain a proper understanding. He explains that Paracelsus embedded deep mysteries in his works, making accurate translations and interpretations a challenging task. Paracelsus wrote this work primarily to support those seriously committed to the study of Alchemy ('Pyrophilists'), encouraging them to endure its challenges patiently. The author believes the term 'Pyrophilia' encapsulates the spirit of the book and hopes that the revised title will better guide and serve its intended readership.

Dorn defends Paracelsus's teachings, criticizes traditional scholastic and pagan philosophy, and advocates for Paracelsus's approach to learning, which is based on experience and practical work. Dorn contends that Paracelsus's works, though fragmented and criticized by detractors, offer valuable insights into natural philosophy and medicine. He highlights the value of empirical knowledge and laments the misinterpretation and misuse of Paracelsus's work by those who focus solely on theory. Dorn also argues that Paracelsus was divinely chosen to reform traditional philosophy and medicine, and he requests the Prince's protection and patronage in defending Paracelsus's teachings.

Dorn metaphorically presents his work as a fledgling bird that he sends out into the world despite threats from detractors. He suggests that his work may seem unworthy due to its tattered appearance and style, but emphasizes the importance of the truths it contains. Dorn believes these truths align with natural principles and hopes that they could lead to significant advancements, such as in the field of medicine. Despite anticipating criticism, he hopes Prince Frederick will protect and support his work because of its dedication to exploring natural laws and the pursuit of truth.

Dorn criticizes the conventional study of Natural Philosophy for its lack of practical application and suggests a more beneficial, ancient philosophy which has been suppressed over time. He is inspired to teach this philosophy, which he believes was originally shared by ancient Egyptians and later preserved by Hermes Trismegistus. Despite the knowledge being criticized and dismissed by some, the author insists on its value and truth. The work is structured in two main parts: theory and practice. The theoretical section covers the life cycle of natural things, the transformation of things both naturally and artificially, and the concept of formlessness and health. The practical section will demonstrate necessary tools, the use of furnaces, and a guide to manual practice. The author invites readers to approach his work with open minds, to learn from it, and to add their own insights if they can.

Dorn discusses his work translating the philosophical writings of Theophrastus Paracelsus from German into Latin. He believes Paracelsus's work is more sincere and in accordance with Christian religion than many earlier writings. He specifically mentions works on Meteors, the Womb, and the first three substances and principles of things. Dorn criticizes those who use pagan texts to try to refute Paracelsus's writings, and he urges his detractors to try to refute his works based on philosophical and religious merit rather than using human authorities. Dorn hopes that the Prince, who he notes respects truth above all else, will protect Paracelsus's works from slander and assist in the reform of abuses he left behind.

Dorn discusses his efforts to translate the philosophical works of Theophrastus Paracelsus from German into Latin for a wider audience. He reveals that certain Astronomical and Astrological works of Paracelsus have recently come to his attention. These works only contain a portion of Paracelsus's ideas, but Dorn believes they hold great value. He expresses his commitment to make these teachings accessible to foreign nations like France and Italy, believing that wisdom is not only for one's own benefit, but for the collective good. He requests Prince Charles's support and patronage to assist in his endeavors. Dorn hopes that with the Prince's backing, they could resist those opposing the truth and complete this important work for the benefit of all.

Dorn seeks Egenolph's patronage for his Latin translation of the works of Paracelsus, originally written in German. Dorn reveals that he undertook the translation project due to the high demand in France and other foreign countries to understand Paracelsus' works. Despite the renowned scholar's native Germany undervaluing his teachings, Paracelsus is highly celebrated abroad. Dorn sees his mission as one of introducing Paracelsus' overlooked wisdom to regions where it would be cherished. However, his efforts have met opposition from those who hold portions of Paracelsus' legacy. They fear losing control over the scholar's teachings and criticize Dorn's translations, believing them to be crude or plain. Dorn challenges these critics to produce their own faithful translations or refrain from criticism altogether. He accuses some of holding back key teachings and others of publishing Paracelsus' works under their own names, actions he considers more disgraceful than ambitious. Dorn holds a strong conviction that his translations, even if they're in a "rough style," will shine a light on Paracelsus' teachings. He is motivated by a desire to see Paracelsus' wisdom shared more widely, for the betterment of mankind and the honour of Germany.

Dorn expresses gratitude for the Prince's patronage. He discusses his endeavors to unravel nature's secrets and theology, accessible only to the enlightened, while maintaining discretion. Dorn indicates his contributions to alchemy and support for those committed to hidden studies. He dedicates his work to the Prince, seeking to safeguard the contained truths against suppression.

Dorn explains the complexities of understanding the enigmatic teachings of Hermes, stressing that they have been interpreted differently by various scholars based on their intellectual capacity. However, Dorn expresses a unique interest in the medicinal application of these teachings for the benefit of society. Hermes' teachings are not only about metaphysical matters or transmutation of metals, but also applicable to the natural world, including plants and animals. Dorn encourages the reader to learn and understand the universal medicine, a concept which seems to imply a cure or solution that can address all diseases or problems, transcending the categories of mineral, vegetable, and animal. He ends with an invitation to the reader to study the following text in depth, as well as a warning: understanding these teachings will require a significant effort. Despite the difficulty, Dorn encourages the reader to persist, promising that their hard work will be rewarded.

Dorn expresses his dismay at how many Christian philosophers and physicians remain "entangled in pagan darkness," failing to incorporate theological understanding into their practices. He criticizes their separation of philosophy, theology, and medicine, suggesting that philosophy serves as the bridge between the divine and human realms. Dorn speaks highly of Paracelsus for his unique approach, which integrates spiritual enlightenment and empirical discovery to advance medical knowledge. He then sets out to elucidate Paracelsus' Spagyric process, which involves understanding the correlations and interconnections of the world and the human being. Dorn details Paracelsus' philosophical and medicinal principles and criticizes the adversaries of Paracelsus for their unwillingness to learn from him, attributing this resistance to envy and their desire for personal gain. Dorn ends the dedication with his intent to translate the works of Paracelsus from German to Latin, hoping to make Paracelsus' insights more accessible to non-German speakers. He emphasizes that his motivation is not for personal glory but to spread knowledge and truth.

Dorn praises August's support for literature and fine arts, especially Medicine. He seeks patronage for the Latin translation of Theophrastus Paracelsus' surgical books from German, which will make them accessible to those unfamiliar with German. He recognizes that Paracelsus' works, while desired worldwide, face opposition from those clinging to familiar, yet unjust and false methods, fearing loss of status and profits. He laments that corruption often overshadows truth and argues that embracing truth leads to unshakeable conviction. Dorn defends Paracelsus against detractors who criticize him without understanding his principles, arguing that any alleged weaknesses only further demonstrate his exceptional abilities. For instance, if Paracelsus lacked Latin skills, it proved his divinely bestowed gift of surpassing the Latin and Greek scholars in doctrine. His choice to live among commoners was seen as humility. Dorn stresses that his focus is on the content of Paracelsus' teachings, not the elegance of the language in which they are expressed, deeming those overly concerned with language as 'ignorant chatterboxes.' He observes that attempts to malign Paracelsus only serve to further promote his teachings.

Dorn laments the decline of the arts and knowledge in the current age, compared to earlier times, particularly in the realm of philosophy and magic. He emphasizes how these fields, initially pure, have been corrupted over time. Dorn extols Paracelsus for his efforts to restore the original and true essence of philosophy and magic, in the face of false accusations and misunderstanding from his adversaries. These detractors, led by their ignorance and influenced by the Devil, wrongfully label Paracelsus as a Necromancer because he knew the powers of the higher and lower worlds, and was a diligent experimenter. Dorn defends Paracelsus's magic as a form of wisdom, beneficial and medicinal to mankind, and aligned with God's teachings and the Holy Scriptures. He emphasizes that Paracelsus's works aimed to heal diseases, preserve human life, and maintain health, and contained nothing that would harm one's neighbor. He also warns of the misuse of magic, stating that those who abuse it for evil would justly face punishment. Dorn requests the adversaries of Paracelsus to publicly provide grounded reasons from the Gospel, if they believe any of Paracelsus's teachings contradict God's commandment. He shows willingness to withdraw his support if such evidence is provided. Finally, Dorn implores Prince Frederick to protect and support Paracelsus's philosophy, hoping that upon understanding the nature's hidden mysteries contained within these teachings, the Prince would help in defending Paracelsus's works from his detractors.
from: Gerhard Dorn, Lapis metaphysicus, aut philosophicus, 1570
Dorn criticizes the decline in the value of ancient wisdom and metaphysics in favor of material wealth and superficial beauty. He praises those who seek deeper truths, seeing value in the humble and the overlooked. The author also criticizes the widespread acceptance of pagan Physics and Metaphysics over their true forms. He entrusts his works to Prince Ludwig, whom he believes is capable of uncovering nature's mysteries, and expresses his dedication to revealing higher truths despite societal disdain.
from: Gerhard Dorn, Lapis metaphysicus, aut philosophicus, 1570

from: Gerhard Dorn, De naturae luce physica ... tractatus, Frankfurt am Main: Christoph Rab, 1583
Dorn addresses the conflict between traditional doctors and the ideas of Paracelsus, calling for clarity and understanding. He argues that true medicine can only be realized through a comprehensive understanding of both Astronomy and Chemistry, reflecting the pure and impure parts of nature as described in Genesis. Dorn emphasizes the importance of separating pure from impure, as taught by the creation of the world. He sees the role of chemists as providing pure material for medicine and cautions against attempts to imitate creation. Dorn's goal is to explain how the higher aspects of nature can aid the lower, how to acquire higher understanding, the unity of the natural ternary monarchy, and the right disposition of the body in philosophical pursuits.
from: Gerhard Dorn, De naturae luce physica ... tractatus, Frankfurt am Main: Christoph Rab, 1583
Dorn metaphorically discusses the Philosophical Key. He reflects on his life's work and struggles in promoting truth, referencing the teachings of Paracelsus, and preparing to face a significant challenge, depicted as a giant.
from: Gerhard Dorn, De naturae luce physica ... tractatus, Frankfurt am Main: Christoph Rab, 1583
Dorn emphasizes the importance of hands-on practice, rather than mere reading, in understanding the hidden truths of the world. He discusses how many criticize the art or its practitioners out of envy, ignorance, or an inability to understand, without contributing positively. He states that he will only respond if provoked and that his writings are intended for those sincerely interested in learning. Dorn also emphasizes that true understanding of these subjects can only be achieved through practical application and experience, comparing the writings to a key that needs to be turned to unlock the hidden knowledge.

Erasmus von Rotterdam

Erastus, Thomas

Erastus expresses concern about the prevalence of Astrology, which he views as idolatrous. He criticizes how people depend on astrological signs for everyday decisions and argues this belief hinders physicians' work. He states his commitment to promoting the glory of God and plans to help common people understand the importance of relying on God's grace, rather than stars, by translating a book by Hieronymus Savonarola into German. He appreciates the princes' efforts in promoting God's name and concludes by expressing gratitude for translation assistance he received from Sebastianus Glaser, the chancellor.
from: Thomas Erastus, De astrologia divinatrice epistolae, ed. Johann Jacob Grynaeus, Basel: Pietro Perna, 1580
Erastus recounts his experiences upon being called from Italy to serve the Princes of Hennenberg. He was taken aback by the locals' astrological superstitions, especially their reliance on zodiac signs and planetary positions when seeking medical care. Despite his Italian training, he often felt compelled to accommodate these beliefs initially. However, he grew bolder, challenging these misconceptions and publishing the Italian treatise of the revered Hieronymus Savonarola to counteract the superstitions. This act garnered both praise and condemnation, with some questioning his critique of astrology. Motivated by a fellow physician, Christophorus Stathmion, who disseminated Erastus's letters to prominent scholars, Erastus decided to publicly release these letters. He reviewed them, omitting irrelevant parts and adding valuable correspondences. Some names were withheld for privacy, and he removed the name of an individual who succumbed to the plague. Erastus conveys respect for his correspondents, suggesting some may have written not to dispute him but to challenge him intellectually. He hopes the publication will illuminate the strengths of each argument for truth seekers.

In this dedication, Thomas Erastus tells the story of revisiting his past writings during a winter spent in Mosbach. Among these, he rediscovered and revised a work on forming syllogisms, which he decided to publish under the names of the recipients of this letter. The booklet also includes an explanation on the difference between Dialectics and Logic, a topic requested by a learned young man, Simon Grynaeus. Erastus expresses his hope that the booklet will be beneficial to its readers and considers further publishing if it proves useful. He concludes with a blessing for the readers and their endeavors.

In this preface, Thomas Erastus critiques Johannes Marbach's book on the Holy Supper of Jesus Christ. He suggests that Marbach's work, intended to suppress God's glory, may ironically end up promoting it. Erastus finds Marbach's teachings absurd and his work unacademic. He believes Marbach misrepresents the Zwinglians, a group of Swiss Protestants, and uses his book primarily to defame them. He also challenges Marbach's skill as a writer and theologian and believes it's the job of a doctor, not a theologian, to correct Marbach's intellectual confusion.
from: Thomas Erastus, Defensio Libelli Hieronymi Savonarolae de Astrologia Diuinatrice, [Genève]: Jean Le Preux and Jean Petit, 1569
Erastus writes to the Princes of Henneberg, sharing a defense of Hieronymus Savonarola against a physician named Christoph Stathmion. Erastus converted the text from German to Latin to ensure its philosophical nuances were captured and to cater to those proficient in Latin. He delayed its publication because of other commitments and potential challenges from adversaries. Erastus acknowledges the Princes' desire for pure worship of God and hopes others will follow their noble example.
from: Thomas Erastus, Defensio Libelli Hieronymi Savonarolae de Astrologia Diuinatrice, [Genève]: Jean Le Preux and Jean Petit, 1569
Erastus, after returning to Germany from Italy 13 years ago, was surprised and disheartened to find many in Germany heavily reliant on astrological predictions, in contrast to the limited astrological influence he observed in Italy. To counter this trend, he translated and published a work by Jerome Savonarola that criticized astrologers. Though some astrologers threatened and criticized Erastus, none provided solid counterarguments. Upon a friend's urging, Erastus added a treatise on divination, asserting that any divination not inspired by God is false and illicit. He hopes readers will move away from astrological and all other forms of divination, turning towards truth, piety, and the teachings of Jesus Christ.
from: Thomas Erastus, Disputationum de medicina nova Philippi Paracelsi pars prima, 1571
Erastus recounts his first encounter with the works of Paracelsus. Initially dismissive of Paracelsus' complex language and unconventional ideas, Erastus revisits his work due to growing praise from respected individuals. However, upon deeper analysis, he finds more contentious material. Driven by a debate about the element antimony and encouragement from others (including the Duke's physician), he decides to refute Paracelsus' doctrines. He then completes the first part of his work focused on disproving Paracelsus' superstitious and magical remedies. Erastus dedicates his refutation to the Duke for three main reasons: the Duke's physician's encouragement, the prestige the Duke's name would bring to his work, and to dispel any notion of the Duke's approval of Paracelsus' contentious ideas.
from: Thomas Erastus, Disputationum de medicina nova Philippi Paracelsi pars prima, 1571
Erastus explains his intent to refute Paracelsus' doctrines, not out of complete condemnation, but in an effort to distinguish the plausible from the absurd. Despite criticizing Paracelsus' concepts as often false or contradictory, Erastus commends his dedication to preparing medications. He states his intention to discuss these remedies further and defends the skillful preparation of treatments. Erastus also asserts that Paracelsus' writings are self-refuting, and he only addresses the most intolerable aspects. He concludes with an assurance that his critique aims to eliminate doubt and is guided by Philosophy and Sacred Scriptures.
from: Thomas Erastus, Disputationum de medicina nova Philippi Paracelsi pars altera, 1572
Erastus explains his motivation to critique the works of Paracelsus. He was moved by the exhortations of learned men and evidence to confront Paracelsus's books, finding them filled with dangerous errors and blasphemous content. He aims to protect piety and refute harmful superstitions. In the second part, he scrutinizes Paracelsus's doctrines, asserting their fallacies and harm, while promoting his own principles as grounded in truth and reality. He requests the prince, known for his piety and promotion of arts, to receive, judge, and, if agreeable, defend his arguments against detractors.
from: Thomas Erastus, Disputationum de medicina nova Philippi Paracelsi pars altera, 1572
The work, a treatise on metals, was begun during the Count's stay with Erastus due to illness and was written partly due to requests from friends and colleagues. Erastus recognizes the Count's superior understanding of both natural and legal matters, which influenced his decision to dedicate the work to him. The treatise aims to provide a scientific basis for understanding metals and dispel misconceptions spread by the likes of Paracelsus and his followers. Erastus hopes his treatise will offer insight and caution for those less knowledgeable and save them from imprudent actions or decisions. He offers this work as a sign of his steadfast respect for the Count.
from: Thomas Erastus, Disputationum de medicina nova Philippi Paracelsi pars altera, 1572
Erastus mentions the Antiparacelsic Disputations and the history of the Psammolith, a stone believed to have healing powers. The text highlights Zebrzydovuski's dedication to learning and virtue, underlining his willingness to leave his homeland and wealth for his studies. It commends Zebrzydovuski for emulating his ancestors' virtues, while encouraging him to remember his illustrious lineage. It culminates with a prayer for Zebrzydovuski's safety and prosperity in service of the Church and the State.
from: Thomas Erastus, Disputationum de medicina nova Philippi Paracelsi pars tertia, 1572
Thomas Erastus criticizes the Paracelsian method of healing. Erastus views it as a plague that has permeated all levels of society, bringing harm and evil. Despite its absurdity and impiety, he laments its acceptance by the learned. He praises Ludwig for his love of piety and good literature, and his protection against this medical plague. Erastus presents this critique as a defense of truth, refuting the Paracelsian lies and asserting the art of medicine. He ends with the hope that Ludwig will eliminate these 'pests of human life' from his court and dominion.
from: Thomas Erastus, Disputationum de medicina nova Philippi Paracelsi pars tertia, 1572
12 years ago, Erastus received a booklet from his friend Camillus Franchino. This booklet contained a debate between scholars on the underlying cause of diseases. Erastus deliberated long on how to respond, wanting both to satisfy his friend's inquiry and respect the learned men involved. Instead of critiquing each argument, Erastus decided to address the central issue, aiming to clarify his position and the broader topic. He integrated this response with his arguments against Paracelsus for coherence. With the passing of Camillus, Erastus seeks a new patron and turns to Johann, trusting in his renowned reputation and wisdom to shield and lend credibility to the work.
from: Thomas Erastus, Disputationum de medicina nova Philippi Paracelsi pars tertia, 1572
Thomas Erastus writes Pontanus, reminiscing about the dispersion of the University due to the plague. Erastus had hoped to relocate to a place beneficial for his studies but was directed to Mosbach, where he found the conditions unsuitable. He brought only works by Galen and Aristotle and some personal papers, intending to review and sort them. The cramped conditions prevented him from studying these texts. Instead, he reviewed various letters, including those sent to Pontanus in 1556 about disease causes. On rereading, Erastus regretted not including testimonies from Galen and made additions and corrections. He integrated testimonies from Galen and elaborated on vague points. He also included content from another letter concerning treatment.
from: Thomas Erastus, Disputationum de medicina nova Philippi Paracelsi pars quarta et ultima, 1573
Erastus writes about the many reasons why scholars traditionally dedicate their writings. He lauds the Republic's wisdom and benevolence, especially towards physicians, noting their support for prominent doctors and their efforts to prevent the spread of deceptive medical practices by the Paracelsians. Erastus is particularly impressed by the Republic's dedication to preserving genuine medical knowledge and protecting its citizens from fraud. He has dedicated this fourth part of his work to them, driven by his admiration and hope that they continue to guard against the dangers of the Paracelsians. Erastus believes that by highlighting their example, other regions will be inspired to similarly defend their people from such deceptive practices.
from: Thomas Erastus, De occultis pharmacorum potestatibus, Basel: Pietro Perna, 1574
Erastus dedicates his commentary to Eberhard Wambolt, valuing his passion for philosophical and medical subjects. The dedication symbolizes mutual respect between them. Erastus, influenced by requests from figures like Doctor Henry Smetius, delves deep into medicinal properties, contrasting their findings with the claims of the Paracelsians who tout their medicines' superior, almost mystical qualities. Erastus admires Eberhart's pursuit of meaningful knowledge and wishes more nobility would focus on profound truths instead of shallow or misleading beliefs. He credits Eberhart with encouraging him to share these insights broadly, promoting collective understanding.
from: Thomas Erastus, De occultis pharmacorum potestatibus, Basel: Pietro Perna, 1574
Erastus acknowledges the challenges of challenging established opinions and beliefs. Recognizing that longstanding sentiments often bear more weight than robust arguments, he emphasizes his genuine pursuit of truth, not personal ambition. He conveys humility, stressing that truth can be suppressed but never completely defeated. Referring to ancient writers, he notes that even esteemed figures like Galen are not infallible. The author underscores his indifference to public opinion and praises, prioritizing a clear conscience and true understanding above all. He presents his arguments with an open invitation for correction, underlining the value of collective wisdom in uncovering truth. Asserting that his motivations are purely academic and not for personal glory, he deems it disgraceful to seek acclaim by criticizing others, especially those who've contributed positively to society.
from: Thomas Erastus, Comitis Montani ... quinque librorum de Morbis nuper editorum viva anatome, Basel: Pietro Perna, 1581
Thomas Erastus emphasizes the importance of discussing diseases of the entire substance. While initially dismissing its significance, Erastus later recognized the confusion surrounding the topic and felt compelled to present it for scholarly debate. He elaborates on matters that could have been briefly summarized, ensuring comprehensive understanding. Erastus critiques the followers of Paracelsus for their hasty acceptance of certain remedies like Tinctures and Quintessences as sole treatments for these diseases. Erastus underscores the necessity of clarifying this subject, not just for its utility but as a public duty. He expresses gratitude to Ewich for his prior contributions and encourages all truth-seekers to engage in this discourse.
from: Thomas Erastus, Disputatio de putredine, Basel: Leonhard Ostein for Successors of Johannes Oporinus, 1580
Erastus emphasizes the importance of understanding decay, not just for physicians but also for other professionals, particularly philosophers. He highlights the widespread discussion on the topic, noting the varied opinions and the lack of consensus, especially concerning Aristotle's views and those of physicians. He points out disagreements among commentators of Aristotle's "Meteorologica" Book 4, which further complicates the understanding of decay.
from: Thomas Erastus, Disputatio de auro potabili, Basel: Pietro Perna, 1578
Erastus warns of the dangers posed by pharmacists who, either through ignorance or deceit, administer harmful medicines. These remedies, especially those prepared from metals using certain processes, pose a significant risk to health. Erastus laments that even when the ill effects of such medicines are evident, the culprits often evade accountability. These concoctions, touted as elite treatments and often sold to the affluent, are at best ineffective and at worst lethal. Erastus notes that such practices not only exploit the sick financially but also jeopardize their health and lives. While he anticipates criticism from both the uninformed and the knowledgeable, he asserts his duty to protect those who can be safeguarded from these harms. The motivation for his writings came from observing a wise man being duped into purchasing such remedies, revealing how pervasive the deceit has become. Erastus dedicates his argument to the noble Conarsine, emphasizing his respect for him and his pursuit of truth. He lauds Conarsine's virtues and commitment to enhancing his intellect, hoping Conarsine can leverage his influence to combat these medical deceptions.
from: Thomas Erastus, Repetitio disputationis de lamiis seu strigibus, Basel: Pietro Perna, [1578]
Erastus reflects on a scholarly debate regarding the penalties for witches. He mentions how, seven years prior, a debate was sparked on this subject. He believed he had defended his position robustly, drawing arguments from religious texts. However, he was challenged by a compassionate scholar who defended the persecuted women, arguing against Erastus. Despite anticipating stronger counterarguments, Erastus was surprised to find none he hadn't already addressed. He emphasizes that their discourse is vital as it concerns human salvation. Erastus openly invites further refutation based on sacred writings, suggesting that clarity on such significant matters benefits the Republic.
from: De cometis dissertationes novae, ed. Thomas Erastus, Basel: Leonhard Ostein for Pietro Perna, 1580
One year ago, Erastus wrote a detailed letter to Dudith on the topic of terrestrial heat and recounted the undue criticism he faced from Lord Marcello Squarcialupo. He also explored Aristotle's perspectives on comets, defending them against Marcello's objections. Asserting that his arguments are consistent with the holy scriptures, Erastus aimed to offer a thorough understanding of comets, discussing both their nature and significance. However, upon printing, Erastus noticed an inadvertent rearrangement of the content. He writes to Lord Dudithius to clarify this oversight, ensuring that readers are not mislead by the altered sequence.
from: De cometis dissertationes novae, ed. Thomas Erastus, Basel: Leonhard Ostein for Pietro Perna, 1580
During the recent appearance of a comet, people everywhere were engrossed in discussions about its significance. While everyone believed that comets don't appear without reason, there were varying opinions about their nature and implications. Erastus, when asked, voiced his view based on sound reasoning rather than popular hearsay. He penned this opinion and, unexpectedly, it got printed alongside another of his works. Regretfully, typographical errors in the print distorted some of its meanings. Seizing the chance, Erastus revisits his commentary, aiming to refine and expand it. A critique he addresses is the perceived over-reliance on reason and scant mention of experience. Citing Galen, Erastus likens those who solely depend on either reason or experience to a lame person. True understanding, he asserts, necessitates the harmonious application of both. While he feels he hasn't erred in his initial discussion, he is open to expanding on areas deemed lacking for clarity and depth.
from: Thomas Erastus, Disputatio de putredine, Basel: Leonhard Ostein for Successors of Johannes Oporinus, 1580
Thomas Erastus dedicates his work to Prince Ludwig IV, recounting his 21 years of service in the Prince's school of medicine. Erastus reflects on his efforts to teach medicine, emphasizing its divine origin and its role as a conduit of God's healing. He laments the distortions and superstitions that have tainted the art, attributing these corruptions partly to the devil's attempts to undermine God's works. Erastus acknowledges his endeavors to cleanse medicine of these impurities and to present it in its purest form to his students. He expresses gratitude to Prince Ludwig for his unwavering support, both to him personally and to the academic institution. Erastus praises the Prince's dedication to the flourishing of the academy and his benevolence towards its faculty. He acknowledges the immense debt of gratitude he and his colleagues owe to the Prince.
from: Thomas Erastus, Disputatio de putredine, Basel: Leonhard Ostein for Successors of Johannes Oporinus, 1580
Erastus addresses the reader, asking for an open-minded examination of his work on decay, which presents a perspective different from prevailing views. He urges readers not to dismiss his arguments without understanding them and emphasizes that truth aligns with facts, not popular opinion. Erastus believes his interpretation of Aristotle's words is genuine and consistent with both Aristotle's writings and observable facts. He challenges the reader to judge the validity of his arguments by comparing them to real-world observations. Erastus asserts that his work aligns with the views of both philosophers and physicians. He clarifies that his intention is not to overshadow others or seek undue praise but to contribute to public knowledge. Before publishing, he consulted with scholars to anticipate potential objections.
from: Thomas Erastus, Theses de pinguedinis in animalibus generatione et concretione, Heidelberg: Jacob Müller, 1580
Erastus dedicates his work to the Prince, highlighting a recent exposition he made on a chapter from Galen's book. Erastus defended Galen against criticisms from Giovanni Argenterio, emphasizing the importance of the discussed topic for both medical students and those studying physiology. He believes the subject is worthy of public debate and recalls similar debates by renowned scholars like Laurent Joubert. Erastus expresses joy as Lord Charles is designated as the Rector, the highest authority in their Republic, believing this appointment will bring glory to the liberal arts and benefit the Academy.
from: Thomas Erastus, Comitis Montani ... quinque librorum de Morbis nuper editorum viva anatome, Basel: Pietro Perna, 1581
Erastus critiques Comes Montanus, a physician from Vicenza, for his harsh criticisms of contemporary physicians in his recent publications. Erastus argues that while no one is without fault, it's unjust to dismiss works containing valuable knowledge due to a few errors. He emphasizes the importance of addressing controversies based on foundational principles of the discipline to avoid endless disputes. Erastus praises Schwendi for his kindness and admiration, expressing gratitude for the support he received. He also notes Schwendi's love for medicine and his appreciation for scholarly discussions. Erastus acknowledges Schwendi's renowned virtues, both in times of peace and war, recognized not only in Germany but also by the Turks and other nations. He humbly suggests that his own praises might not do justice to Schwendi's illustrious character, which might be better celebrated by great poets like Homer or Virgil.
from: Thomas Erastus, Ad Archangeli Mercenarii Philosophi Patauini Disputationem de putredine responsio, Basel: Conrad von Waldkirch, 1583
Erastus discusses the importance and controversy surrounding the concept of "Putrefaction." He emphasizes its significance not only to doctors but also to philosophers, noting that many have debated its nature for centuries. He had previously published a disputation on this topic, believing that both Aristotle and ancient doctors like Hippocrates and Galen did not diverge from popular opinion, even if they seemed to. Erastus then mentions a critique by Archangel Mercenary, a philosopher from the University of Padua, who accused Erastus of spreading false doctrine. Erastus defends himself, stating he wasn't aware of Mercenary's writings when he presented his views. He decided to respond to Mercenary's objections after realizing that not everyone saw them as weak as he did and to clarify certain points for the benefit of students. Erastus also combined his response with Mercenary's disputation for readers' convenience. He dedicates his work to Zwinger for three reasons: to honor Zwinger's esteemed name, to seek Zwinger's judgment on the controversy due to his expertise and fairness, and to express gratitude for Zwinger's past kindnesses.
from: Thomas Erastus, Explicatio Grauissimae Quaestionis, ed. Giacomo Castelvetro, no place, no printer [London: John Wolfe], 1589
Erastus addresses his readers to explain his motivations for writing on the topic of excommunication. About sixteen years prior, he observed some individuals fervently advocating for a form of excommunication, which they deemed as divinely ordained. Erastus was concerned about the potential division this could cause within the Church, especially when many were still hostile to their teachings. He believed the focus should be on bringing more people to the truth rather than excluding them.
  Erastus delved into ancient writings and consulted with scholars to understand the historical and theological perspectives on excommunication. He found inconsistencies and disagreements among theologians. Turning to the scriptures, he noted that the Jewish community, which God praised for its laws, did not have separate political and ecclesiastical judgments. He wondered why the Christian Church, blessed with Christian governance, couldn't be governed similarly.
  After sharing his thoughts with reputed individuals, he was met with resistance and even hostility. Some, he felt, prioritized their authority over the truth. When Erastus condensed his writings into theses for broader consultation, he faced further opposition. Critics argued that he shouldn't engage in theological matters, given his medical background. They also tried to discredit him with various arguments and accusations.
  Despite the opposition, Erastus revised his theses, aiming to clarify his stance and provide stronger evidence. He emphasized his sole desire for the truth to be understood and for God to be glorified, even if it meant facing personal shame or criticism.

Everaerts, Martinus

Fedro, Georg

Figulus, Benedictus

from: Benedictus Figulus, Carmen Heroicum Insignia Megalandri Lutheri complectens, Stuttgart: Marx Fürster, 1600

from: Pandora magnalium naturalium aurea et benedicta, ed. Benedictus Figulus, Straßburg: Lazarus Zetzner, 1608
The dedication is a homage to the ancient wisdom of philosophers and the importance of understanding the divine truth. Figulus laments the misinterpretation and misuse of ancient knowledge by contemporary society, emphasizing the significance of living in harmony with divine laws. He contrasts the eternal wisdom of God with the fleeting knowledge of the world, highlighting the importance of understanding one's own nature and the broader universe.
  Figulus underscores the value of three primary books: the vast book of Nature (Macrocosmus), the smaller book representing Man (Microcosmus), and the Holy Scriptures (Sacra Biblia). These books, he believes, offer profound insights into the divine and human nature, guiding individuals towards eternal truths.
  However, Figulus expresses his discontent with those who have suppressed or distorted these ancient teachings, especially the works of Theophrastus, a revered philosopher. He accuses certain individuals of hiding, altering, or selling these invaluable texts for personal gain, thereby depriving humanity of their profound wisdom. He is particularly critical of those who have kept the most essential works hidden, especially Theophrastus' theological writings, which he believes are crucial for understanding divine truths.
  In the context of the present book, which he titles "Pandoram Novam Auream & Olympiacam" and which discusses the Philosopher's Stone, Figulus aims to share this knowledge openly, especially since it contains treatises that have never been seen before. He dedicates the book to esteemed lords and patrons, acknowledging their support for alchemical and spagyric arts. He humbly requests their continued patronage and protection against detractors and mockers of these noble arts.
  Figulus concludes by expressing his commitment to defending the teachings of Theophrastus and promoting the truth. He places his trust in divine protection and hopes that with God's grace, he can continue to serve the pursuit of knowledge and truth. The dedication serves as a testament to Figulus' dedication to ancient wisdom, his critique of its misuse, and his hope for a future where these teachings are revered and understood.

Finck, Rupertus

Foillet, Jacques

Forberger, Georg

Gennep, Jaspar von

Gnosius, Dominicus

from: Hermetis Trismegisti tractatus vere aureus, 1610
In this dedication, Dominicus Gnosius addresses Ladislaus Welen, Baron of Zierotin, praising him as a learned man who takes pleasure in the sciences and the secrets of nature. He introduces a work by Hermes Trismegistus, lauded for its philosophy on nature's secrets. This work, which had recently come into Gnosius's possession, has been prepared for printing with an enriching commentary. Gnosius entrusts the work to Welen, anticipating his intellectual enjoyment and defense against critics. He ends by praying for the continuous awakening of enlightened minds to explore nature's mysteries for the benefit of humanity.

Gohory, Jacques

Harvet, Israel

from: Hermetis Trismegisti tractatus vere aureus, ed. Dominicus Gnosius, 1610
Israel Harvet dedicates his philosophical work to Alstein, a renowned Theosophist, Jurist, and Physician, respected across Europe. Harvet equates himself to fire, bending all objects into his nature over time, and metaphorically softening even the most steadfast minds. He presents his philosophical writings to Alstein, suggesting their shared intellectual struggle, in which Harvet ultimately aims to be victorious, is akin to the biblical struggle of Jacob and Israel. Harvet acknowledges Alstein's superiority in experience and judgement, requests his understanding, and promises more refined works in the future, with divine allowance.
from: Hermetis Trismegisti tractatus vere aureus, ed. Dominicus Gnosius, 1610
The postface is a heartfelt expression of gratitude to Jacob Alstein, the author's mentor and guide. The author attributes his philosophical advancements to Alstein's insightful conversations, comparing their impact to the teachings of Alexander the Great. He discusses the pursuit of truth, the significance of faith, and condemns superficial learning, emphasizing that true wisdom is often sought by only a few. He reflects on the paradox of earthly pursuits versus divine wisdom, using alchemy as a metaphor. Citing the wisdom of philosophers Hermes and Alan, the author advises devotees to place their love for God above their pursuit of philosophical knowledge. He asks Alstein to carefully examine and refine his work, and cautions others not to dismiss the work due to complex linguistic aspects.

Hassard, Pierre

Hermanni, Philippus

from: Philippus Hermanni, Dat Secreet der Philosophijen, 1553
Hermanni aims to reveal the noble art of mineral distillation to the reader, which involves extracting moisture and beneficial elements from minerals such as salts, alums, vitriol, sulfur, mercury, and metals like lead, tin, iron, gold, silver, and copper for use in medicine. The author acknowledges that alchemy has been discredited, but believes that its principles and techniques are necessary for proper preparation of minerals for medical use. The author distinguishes between the true purpose of alchemy (medicine) and its misguided intentions to turn base metals into gold or silver. The author argues that the art of alchemy is necessary for medicine and praises physicians who are experts in it. The prologue concludes with a discussion of the names of the simples used in the art and how the works of the art are called.
from: Paracelsus, Die Peerle der Chirurgijen, ed. Philippus Hermanni, 1553
Hermanni criticizes the prevalent misuse and misinterpretation of surgical practices, which he sees as harmful to patients. To rectify these issues, he has written this book, drawing upon the teachings of Theophrastus Paracelsus. His work aims to guide surgeons — both seasoned and novices — in delivering effective and ethical care. Hermanni strongly encourages the diligent application of these teachings, as practitioners will be held accountable for their actions. The book serves as a valued resource for true lovers of surgery and a downfall for those who abuse its teachings.
from: Paracelsus, Die Peerle der Chirurgijen, ed. Philippus Hermanni, 1553
Hermanni urges readers to judiciously apply the medical knowledge from his book, emphasising the importance of ethical medical practice. He implores readers not to harm patients and to strive for perfection in their work. Hermanni also underscores the need to continually review and understand the book's contents, and to apply the remedies it describes.
from: Philippus Hermanni, Een excellent Trackaet, 1553
Hermanni promises to educate the reader about the true cause of the disease known as Pox, and correct prevailing treatment errors. He outlines his plan to teach effective use of Lignum guaiacum (Pox Wood) for curing patients, with God's help. He criticizes those promising cures without understanding the disease, thus endangering patients. Hermanni's aim is to guide readers towards reliable treatment methods that not only cure but also improve patients' overall health.

Hester, John

from: John Hester, The first part of the Key of Philosophie, 1580
Hester refers to a tale from Plato's Protagoras to underscore the importance of societal unity and mutual accountability, where the strength of a community lies in its members' shared sense of justice and shame. He implies his translation amplifies this concept, offering clarity, refinement, and deeper understanding than the original writer, yet without arrogance. He shares his struggles in the process, emphasizing the valuable knowledge he gained. He admits that the subtlety of the matter makes it easier to demonstrate than explain.
from: John Hester, The first part of the Key of Philosophie, 1580
from: John Hester, The first part of the Key of Philosophie, 1580

Hippodamus, Johannes

Huser, Johann

Huser, Johann (Erben)

Jungius, Johann Friedrich

from: Gerhard Dorn, Schlüssel der Chimistischen Philosophy, ed. Johann Friedrich Jungius, 1602
Jungius discusses the state of philosophy in the present age, remarking on how those who devote themselves to true Philosophy and eternal Wisdom are disapproved of and considered as heretics. Despite societal pressures, he remains convinced that the pursuit of divine Wisdom should not be abandoned. He decries the greed and desire for material wealth that guide many in their pursuits, believing that the true gold lies in the philosophical study. Despite his initial focus on law, inspired by his parents, he found himself drawn to philosophy, viewing it as the root of all sciences and arts. Jungius shares that he translated works of philosophers from foreign languages into Germanic, including the Key of Dornaeus. Despite his initial hesitations, he agrees to submit his translated work for printing under the insistence of Lazarus Zetzner, a bookseller and senatorial order member, and hopes that people understand his role was as a translator rather than an author.
from: Gerhard Dorn, Schlüssel der Chimistischen Philosophy, ed. Johann Friedrich Jungius, 1602
Jungius argues against the misuse and misunderstanding of philosophy and chemistry, especially for monetary gain. He laments how people falsely promise quick riches through these disciplines, thereby sullying their reputation. He acknowledges the existence of individuals who misuse these fields due to greed and ignorance, emphasizing that the primary aim is not wealth but philosophical enlightenment. Jungius calls on readers to approach these studies with sincerity, understanding the true principles and foundations. He introduces a key to unlocking nature's secrets, derived from Gerardus Dornaeus's work, which he translated into German. He urges caution in undertaking these studies and calls for genuine understanding, with warnings against the potential loss of time, effort, and resources. Lastly, he hints at forthcoming illustrations to aid comprehension, but cites time constraints for their absence.

Karl, Ägidius

Kieser, Franz

Kitzkatz, Jonas

from: Jonas Kitzkatz, Speculum alchimistarum, Hof: Matthäus Pfeilschmidt, 1583
Kitzkatz describes the deceitful practices of charlatans pretending to be alchemists. These impostors promise great wealth through their supposed arts, attracting investors and leading them into false hope. When their schemes are about to be exposed, they delay or vanish, leaving behind ruined victims. The author highlights how these con men dress grandly and flaunt their ill-gotten gains to entice new victims. He also mentions how they are able to avoid legal consequences by fleeing to safe locations. This letter serves as a warning against such fraudulent individuals. The author's faith in true nature and God's immutable laws is contrasted with the false promises of the deceivers.
from: Paracelsus, De antimonio tractatus, ed. Jonas Kitzkatz, Hof: Matthäus Pfeilschmidt, 1583
This dedication is directed to two noblemen with an interest in alchemy and natural secrets. It introduces a treatise "De Antimonio," and emphasizes its virtues and insights, reflecting the author's association with the learned traditions of alchemy and philosophy. Kitzcatius praises the wisdom contained within and laments those who misconstrue the teachings, leading to poverty and misunderstanding.

Klebitz, Wilhelm

Macer, Johannes Gregorius

Morbach, Achatius

Morsius, Joachim

Palthenius, Zacharias

Paracelsus

Pauwels, Jan

Perna, Pietro

Reusner, Hieronymus

from: Thomas Erastus, Theses de sudore, Basel: Leonhard Ostein, 1581
Hieronymus Reusner dedicates his theses with great honor to three respected patricians of Wrocław, praising their nobility, virtue, and learning, and highlighting their unwavering sincerity and true friendship.

Schöneich, Peter

from: Peter Schöneich, Gründlicher Bericht vnd Rathschlag/ Wie man durch Gottes genedige Hülffe und gute Ordnung in diesen schweren Leufften der Pestilentz sich halten und bewahren [...] soll, Frankfurt an der Oder: Friedrich Hartmann, 1605

Schröter, Adam

Scultetus, Bartholomaeus

Siderocrates, Samuel

  • Dedication, 22 June 1583, Samuel Siderocrates to Johann IV. von Manderscheid-Blankenheim, Bischof von Straßburg and Eberhard von Dienheim, Bischof von Speyer; German (Source: BP205)
from: Cyclopaedia Paracelsica christiana, ed. Samuel Siderocrates, no place, 1585
Samuel Siderocrates outlines the contents of his work, emphasizing the alignment of theology and philosophy with the Divine truth and the importance of understanding the creation and regeneration of all things. He also expresses hope that the book will lead to greater understanding and faith, praises God, and emphasizes the alignment of his teachings with Holy Scripture. Additionally, he chooses the recipients of the dedication as the patrons of the work, citing the noblemen's kindness to him, their shared interest in Divine wisdom, and their position to promote such wisdom. He acknowledges the greater value in understanding God and serving others in faith, more so than worldly victories.

Smetius, Henricus

from: Henricus Smetius, Miscellanea medica, Frankfurt am Main: Jonas Rosa, 1611
Smetius reflects on his career since 1561, his interactions with fellow physicians, and his study of traditional and new medicinal practices, including those of Paracelsus. He discusses the challenges faced during war and civil unrest in Belgium, his move to Westphalia, and the reason for interweaving treatises from other doctors.

Stemler, Levinus

Thalhauser, Wolfgang

Thölde, Johann

  • Dedication, 4 January 1602, Johann Thölde to Joachim Friedrich Kurfürst von Brandenburg and Katharina Markgräfin von Brandenburg; German

Thurneisser, Leonhard

In defending Paracelsus, the Thurneisser draws comparisons to the prophets of old, whose words were not immediately understood but came to be seen as true over time. Similarly, the cures that Paracelsus performed lend credibility to his writings. The author also criticizes the detractors for their own shortcomings and narrow perspectives, noting that those who attribute Paracelsus's success to the devil are displaying a lack of faith. He concludes by urging critics to consider Paracelsus's work in the broader context of historical medical knowledge and to recognize the spiritual dimensions of his work. Thurneisser asserts that his work will be protected from criticism and ridicule thanks to the authority of a Prince he holds in high regard. He views this Prince as a patron of the arts, and thus dedicates his work to him. The author emphasizes the virtue of leaving behind an indomitable spirit for future generations to admire, while showing compassion towards his critics, whom he views as misguided. He challenges his critics to display their own knowledge and expertise, as renowned intellectuals of the past have done. He imagines that their contributions could be so great that even Kings and Princes would aspire to be like them. Thurneisser goes on to discuss the three books he has written, each dealing with different subjects, and expresses his intention to limit their distribution to prevent misuse by deceitful individuals. He is confident that he is safe from unauthorized reproduction of his work, and plans to gift a number of his books to the Prince, who may then distribute them to worthy individuals.

Toxites, Michael

Volck, Pieter

Walch, Johannes

Zetzner, Lazarus

Zimmermann, Samuel

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