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Poems

Anonymous

• Poem, 1553, H.L.L. to Achatius Morbach; Latin (Source: BP030)

from: Paracelsus, Labyrinthus medicorum errantium, ed. Achatius Morbach, Nürnberg, 1553

The poem celebrates medicine as a divine art, attributing its origin to God and considering it the most noble of all human pursuits. It emphasizes medicine's ability to understand hidden causes, heal the sick, preserve health, and guide proper diet. Historically, kings highly valued it, and sacred scriptures command honor for pious doctors. The poem ends with a call to thank God, who delivers people from illness through the art of medicine.

• Poem, no date (1568), by M.G.V.M.M.; Latin (Source: BP098)

from: Paracelsus, Septem libri de gradibus, de compositionibus, de dosibus receptorum ac Naturalium, ed. Adam von Bodenstein, Basel: Pietro Perna, 1568

The text presents a couplet in which the Roman numerals spell out the year in which the book was first written.

• Poem, no date, Anonymous to the Reader; German (Source: BP155)

from: Leonhard Thurneisser, ἑρμηνεία. Das ist ein Onomasticum, Interpretatio oder erklerunge, 1574

The poem expresses the author's stance on the value of practical experience over theoretical learning. The author questions if anyone wonders why they write about unfamiliar matters that even learned people do not know, despite their extensive studies in various renowned universities. These scholars have spent much time and money on education, yet their extensive reading doesn't equate to understanding if they fail to grasp the essence of their learning. Notable figures like Plato and Aristotle didn't gain their wisdom solely from reading. Therefore, reading and traveling are of little use without hands-on practice. The author emphasizes that they know their craft through practice, as direct experience often reveals the truth where written words may deceive. Much like a handpost that points the way without traversing it, writings can guide towards many arts, but true understanding comes from hands-on practice. The author finishes by saying they are unaffected by envy, for they have achieved through their work what hundreds could not achieve through reading.

• Poem, no date (1580), Anonymous to Thomas Erastus; Latin (Source: BP.Erastus.1580-01)

from: De cometis dissertationes novae, ed. Thomas Erastus, Basel: Leonhard Ostein for Pietro Perna, 1580

The poem is a tribute to Thomas Erastus, praising his contributions to society and intellectual prowess. The author lauds Erastus for being beloved and admired by discerning and thoughtful individuals. Erastus's written works, which have evidently benefitted communal life, are celebrated for their depth and expertise. The poem contrasts Erastus's wisdom and teachings with others, suggesting that few, if any, could rival him in natural talent, sagacity, or instructional methods. Notably, false prophets and the renowned yet controversial figure, Paracelsus, are criticized, indicating that Erastus's views may have been in opposition to certain popular beliefs or pseudo-sciences of his time.

• Poem, no date (1583), S.S.L. to the Reader; German (Source: BP.Kitzkatz.1583-01)

from: Jonas Kitzkatz, Speculum alchimistarum, Hof: Matthäus Pfeilschmidt, 1583

The poem discusses a widespread debate concerning alchemy and the teachings of Paracelsu about a mystical gem. It contrasts the viewpoints of scholars who deny the possibility of alchemical transformations with those driven by greed or curiosity, who believe in the potential to create gold and other miracles through alchemy. The debate considers the nature of a mysterious gem, described as both a stone and not a stone, and compares it to the wealth of mythical figures like Croesus and Midas. The dispute is said to be settled by the wisdom of Kitzkatz, though it awaits further validation from higher authorities, possibly the Rhine court.

• Poem, no date, by Anonymous; German (Source: BP.Dorn.1602-01)

from: Gerhard Dorn, Schlüssel der Chimistischen Philosophy, 1602

The poem is a philosophical riddle, presenting the journey of a complex entity. It depicts a self-contradictory being, embodying earth and fire, birth and death, immensity in minuteness, and perpetual motion in stillness. This entity confesses its paradoxical nature: it must destroy its mother to be born, death precedes its life, and darkness is its parent. It houses great virtue in its smallness, remains solid and indivisible, and is colored yet desires the contrast of black and white. It is shapeless and produces a mysterious yellow light. The entity experiences a constant cycle of spirit departure and return, indicating its resilience and ability to contain multiple souls. The poem ends by challenging the reader to unravel its riddle, underscoring the elusive nature of understanding and knowledge.

Bartholomaeus, Johannes

• Poem, no date (1571), by Johannes Bartholomaeus; Latin (Source: BP.Varia.1571-01)

from: Johannes Bartholomaeus, Libellus Poematum, ed. Bartholomaeus Andreades, 1571

Bodenstein, Adam von

• Poem, no date (1576), [by Adam von Bodenstein?]; German (Source: BP.Bod.1577-01)

Borcke, Adrian

• Poem, no date (1581), [Adrian Borcke?] to Thomas Erastus; Latin (Source: BP.Erastus.1581-01)

from: Thomas Erastus, Comitis Montani ... quinque librorum de Morbis nuper editorum viva anatome, Basel: Pietro Perna, 1581

In the first poem, Nature, foreseeing Erastus's destiny, gives him a name that signifies his kind disposition. The poet suggests that Erastus is just, beneficial, and above all, beloved. However, he also acknowledges the fleeting slanders and criticisms that Erastus faces, likening them to short-lived thunderbolts. Erastus, with his wisdom and reason, effortlessly dispels these criticisms. The poem underscores Erastus's enduring reputation as a beloved figure, emphasizing his resilience against detractors.
  The second poem delves into the dichotomy between desire (want) and capability (ability). The poet reflects on how some are praised for their aspirations, while others are lauded for their achievements. Erastus is presented as a rare individual who embodies both these qualities: he not only desires great things but also possesses the capability to achieve them. This dual gift is highlighted as a unique blessing. The poet then expresses a wish for Erastus, praying that he may enjoy a long life, akin to the legendary longevity of Nestor from Greek mythology. This longevity is hoped to allow Erastus to continue desiring and achieving great feats.

Eber, Michael

• Poem, no date (1583), Michael Eber to the Reader; German (Source: BP.Kitzkatz.1583-01)

from: Jonas Kitzkatz, Speculum alchimistarum, Hof: Matthäus Pfeilschmidt, 1583

Eber's epigram addresses those interested in alchemy, providing guidance on understanding its secrets. The text, meant for careful and discerning readers, explains nature's principles and the transformation of elements. It speaks of turning the imperfect into perfect and boasts a richness of content that would even astonish Theophrastus. The reader is encouraged to rejoice in receiving these secrets and the clear path of virtue, while also being warned to approach the craft with caution. The epigram suggests a harmonious pursuit of alchemy under the guidance of both art and Christ.

Fedro, Georg

• Poem, no date (1556), Georg Fedro to Johannes Oporinus; Greek (Source: VD16 N 342)

• Poem, no date (1562), Georg Fedro to Hans Kilian; Latin (Source: VD16 F 686)

• Poem, no date (1562), Georg Fedro to Oswald von Eck; Greek (Source: VD16 F 689)

Figulus, Benedictus

• Poem, no date (1600), Benedictus Figulus to Georg Amwald; Latin (Source: BP.Figulus.1600-01)

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

The poem begins by emphasizing Amwald's widespread influence, with writings and songs sent from distant shores, all expressing deep devotion to him. Figulus contrasts Amwald's virtuous reputation with the deceitful voices of detractors, particularly emphasizing their false accusations and ill intentions. These critics, despite their venomous words, are depicted as inferior, misguided, and ultimately inconsequential. The poem also highlights the support Amwald receives from influential figures, including princes and theologians, underscoring his esteemed position. Figulus condemns the critics, suggesting they are driven by envy, ignorance, and pride. He invokes divine favor upon Amwald, emphasizing that God's blessings and protection are evident in his life. The poem concludes with a hopeful note, suggesting that the virtuous "Panacea" will endure as long as there's a need for healing in the world.

Flöter, Balthasar

• Poem, no date (1567), by Balthasar Flöter; Latin (Source: BP085)

• Poem, no date (1567), by Anonymous [Balthasar Flöter?]; Latin (Source: BP087)

• Poem 2, no date (1567), by Anonymous [Balthasar Flöter?]; German (Source: BP087)

Gutteter, Achatius

• Poem, no date (1569), Jacques Gohory to Petrus Gutteter; Latin (Source: BP107)

Kilian, Hans

• Poem, 9 September 1562, Hans Kilian to Georg Fedro; German (Source: VD16 F 687)

Kitzkatz, Jonas

• Poem, no date (1583), by Jonas Kitzkatz; German (Source: BP195)

from: Paracelsus, De antimonio tractatus, ed. Jonas Kitzkatz, Hof: Matthäus Pfeilschmidt, 1583

The poem praises Theophrastus, likening him to Luther for his teachings and efforts to denounce false practices in both medicine and alchemy. He is portrayed as a hero who leads people away from misleading paths, using theory and practical application to validate his teachings. The text speaks of his honor, recognized by both God and men, and emphasizes his resting place in Salzburg, where he awaits eternal joy. His body may be buried, but his soul continues to live in God's hall.

Kober, Paul

• Poem, no date (1581), Paul Kober to Thomas Erastus; Greek (Source: BP.Erastus.1581-01)

from: Thomas Erastus, Comitis Montani ... quinque librorum de Morbis nuper editorum viva anatome, Basel: Pietro Perna, 1581

In the two poems, Paul Kober praises Thomas Erastus for his wisdom and balanced judgment, likening him to the gold standard of Athenian intellect. Erastus is depicted as someone who possesses a true and straight measure, a metaphor for his clear and unbiased thinking. In contrast, an unnamed individual is criticized for using a counterfeit standard, implying a flawed or biased perspective. This person is described as isolated and misguided, likely to realize their solitude due to their flawed judgments. The second poem continues this theme, with Erastus praised for his method of weighing matters accurately. The critic, however, is portrayed as hasty and lacking understanding, quick to judge without proper insight or proportion.

Manlius, Christoph

• Poem, no date (1572), Christoph Manlius to the Reader; Latin (Source: BP1572-09)

• Poem, no date (1575), Christoph Manlius to Erasmus von Rotterdam; Latin (Source: BP166)

Morel, Pierre

• Poem, no date (1567), Pierre Morel to Jacques Gohory; Greek (Source: BP089)

Nollius, Henricus

• Poem, no date (1626), Henricus Nollius to Joachim Morsius; Latin

Olivier, Antoine

• Poem, no date (1570), by Olivier Antoine; French (Source: BP114)

• Poem, no date (1570), Olivier Antoine to Pierre Hassard; French (Source: BP114)

Pinaut, Gilles

• Poem, no date (1567), Gilles Pinaut to Jacques Gohory; Latin (Source: BP089)

Pratensis, Johannes

• Poem, no date (1567), by Johannes Pratensis; Latin (Source: BP087)

Reusner, Hieronymus

• Poem, no date (1584), Hieronymus Reusner to Simone Simoni; Latin (Source: BP.Erastus.1584-03)

from: Simone Simoni, Disputatio de putredine, Kraków: Łazarz Andrysowic, 1584

Reusner extols Simoni for his groundbreaking work in unraveling the complexities of putrefaction, making difficult medical concepts accessible to many. Simoni's contributions are likened to a shining light in the medical field, guiding and ending many challenges that others have failed to address. The poem also acknowledges the criticisms from detractors, symbolized by Zoilus. However, Reusner encourages Simoni to remain undeterred, emphasizing that his invaluable work will earn him lasting fame and appreciation from future generations. The poem concludes with a note that while critics may face their downfall, Simoni's legacy will endure.

Schilling, Christoph

• Poem, no date (1578-02-01), by Christoph Schilling; Greek (Source: BP.Erastus.1578-01)

from: Thomas Erastus, Disputatio de auro potabili, Basel: Pietro Perna, 1578

A poem “On the inventors of Aurum potabile”

• Poem, 8 January 1578, by Christoph Schilling; Greek (Source: BP.Varia.1580-01)

from: Laurent Joubert, Oratio de praesidiis futuri excellentis medici, Genève: Jacob Stoer, 1580

A poem “On Theophrastus Paracelsus, the promiser of gold”

Suchten, Alexander von

• Poem, 1 December 1560, Alexander von Suchten to Karl Rauhenberger; Latin (Source: BP087)

Tatius, Marcus

• Poem, no date (1536), by Marcus Tatius; Latin (Source: BP018)

Toxites, Michael

• Poem, no date (1570), Michael Toxites to the Reader; German (Source: BP118)

• Poem, no date (1571), Michael Toxites to the Reader; Latin (Source: BP133)

Utenhove, Karel

• Poem, no date, Karel Utenhove to Johannes Echt; Latin (Source: BP.Varia.1568-01)

from: George Buchanan, Franciscanus & fratres, Basel: Thomas Guarin, no date [1568]

Utenhove's poem is a tribute to the physician Johannes Echt, highlighting Echt's distinguished standing among German physicians and his passion for genuine knowledge. The poem emphasizes Echt's aversion to the Paracelsians, a group of physicians following the teachings of Paracelsus. Utenhove employs wordplay with Greek terms related to "hate" and "friendship" to underscore Echt's opposition to these so-called "bad doctors" while praising his amicability and excellence in medicine.

• Poem, no date, Karel Utenhove to Johann Weyer; Latin (Source: BP.Varia.1568-01)

from: George Buchanan, Franciscanus & fratres, Basel: Thomas Guarin, no date [1568]

Utenhove's poem praises Johann Weyer, emphasizing his dedication to the true path of medicine amidst the misleading ways of the Paracelsists. Utenhove uses journey metaphors to highlight Weyer's steadfastness and contrasts it with the wandering errors of others. By the poem's end, Weyer is exalted as the embodiment of love for life and the righteous path, standing against deviations and errors in the medical field.

Xylander, Wilhelm

• Poem, no date (1569), by Wilhelm Xylander; Latin (Source: BP.Erastus.1569-01)

from: Thomas Erastus, Defensio Libelli Hieronymi Savonarolae de Astrologia Diuinatrice, [Genève]: Jean Le Preux and Jean Petit, 1569

The poem by Wilhelm Xylander reflects on the notions of fate, astrology, and divine knowledge. On the same day, at the same hour, two children were born under the same celestial signs, sharing the same homeland. Despite being born under identical celestial circumstances, their destinies are profoundly different. One child, Firminus, is destined for great honors, power, and nobility. The other is foreseen to live a life of servitude. Yet, both were seen under the same celestial bodies, with no differentiation by planets like Jupiter, Venus, or Mars.

• Poem 1, no date (1571), Wilhelm Xylander to Thomas Erastus; Greek (Source: BP.Erastus.1571-01)

from: Thomas Erastus, Disputationum de medicina nova Philippi Paracelsi pars prima, 1571

In this poem Xylander praises Thomas Erastus for his illuminating work. Xylander commends Erastus for his wisdom and piety, describing his contributions as a 'defence of unerring healing' and a 'beneficial remedy' to those seeking truth amidst societal emptiness and hollow-mindedness. Despite the envy and strife that his work might arouse, Xylander asserts Erastus's intentions are not for personal gain but for the common good. He concludes by metaphorically describing envy's self-destructive nature. Overall, Xylander presents Erastus's work as a beacon of wisdom, divine truth, and healing, in a world often plagued by ignorance and misguided pursuits.

• Poem 2, no date (1571), Wilhelm Xylander to Thomas Erastus; Latin (Source: BP.Erastus.1571-01)

from: Thomas Erastus, Disputationum de medicina nova Philippi Paracelsi pars prima, 1571

The poem critiques Paracelsus for his arrogant claims in the realm of medicine, where he considers himself superior to notable figures like Galen and Hippocrates. Paracelsus is also reproached for his blasphemous remarks about God, indicative of an attempt to replace established religious norms with a new doctrine. The text warns about the potentially destructive impact of his theories, not only within the medical field, but also in theological discourse. Erastus is lauded for his efforts to debunk Paracelsus' controversial assertions, backed by divine support. The poem concludes with an appeal to discerning and devout readers to repudiate such egotistical posturing.

• Poem 3, no date (1571), by Wilhelm Xylander; Latin (Source: BP.Erastus.1571-01)

from: Thomas Erastus, Disputationum de medicina nova Philippi Paracelsi pars prima, 1571