Authors/Adam von Bodenstein

From Theatrum Paracelsicum

Personal Bibliography

Dedications, Prefaces, Postfaces

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
Adam von Bodenstein discusses the nature of discovery and knowledge. He asserts that with divine assistance and human effort, even the most hidden aspects of nature can be uncovered. Bodenstein emphasizes God's benevolence in revealing new and significant discoveries over time, demonstrating His love for humanity. Bodenstein criticizes those who perceive a change in God's nature from benevolent to harsh, arguing against such pessimism. He proudly shares his own achievement: the discovery of the material for the philosopher's stone, a legendary alchemical substance. He openly communicated this knowledge, hoping others would participate in its refinement. Additionally, Bodenstein claims to possess knowledge of perpetual motion through celestial and elemental forces, beneficial for clock and instrument makers. However, he laments his inability to fully develop these discoveries due to family and work obligations. He addresses public skepticism towards new discoveries, citing examples like the art of printing and the compass, which were once deemed impossible. Bodenstein encourages the Venetian leadership to recognize the potential benefits of these innovations.

Bodenstein discusses the tradition of dedicating scholarly works to individuals of virtue, authority, and power. He explains that this practice originated from the need to validate teachings with the authority of respected figures, protect authors from envy and slander, and honor exemplary individuals whose lives and achievements are worth emulating. Bodenstein praises Böcklin for his exceptional legal knowledge, experience, and virtues, including his humane and prudent approach to public and private affairs. He notes Böcklin's significant role in the court of Emperor Charles V and his contributions as Marschalck of the empire. Highlighting Böcklin's interest in natural sciences, Bodenstein dedicates his work on the anatomy by Theophrastus Paracelsus to him. He describes Paracelsus's approach to anatomy, distinguishing between the traditional, physical dissection (local anatomy) and a more profound understanding of the body's connection to the natural world (Essata anatomy). Bodenstein argues that true anatomical knowledge goes beyond physical dissection, encompassing the natural relationships and sympathies between the body and the universe. Bodenstein also discusses the efficacy of certain medical treatments and the importance of understanding the natural connections between remedies and the body parts they affect. He emphasizes the need for a deeper understanding of anatomy and medicine, beyond mere physical observation, to truly benefit humanity.

Bodenstein discusses his views on medicine and the pursuit of knowledge. He acknowledges the contributions of various scholars, including Christians, Jews, and Pagans, who have written books aiming to improve human health and prevent diseases. He criticizes those who claim to follow Galen and other preceptors but have limited understanding of their works, as evident from their own writings. Bodenstein argues that true medicine is not found in empty debates but in practical application and that both the intention and action together make a true physician. He believes that God has created medicine from the earth, not as a spirit but in a tangible form. Bodenstein defends his right to publish his findings and experiences, asserting that what is allowed for others should not be denied to him. He anticipates criticism for publishing medical knowledge that might seem to challenge traditional teachings but argues for the importance of bringing the truth of natural medicine to light. Bodenstein expresses his commitment to sharing his knowledge, including the works of his mentor, Theophrastus Paracelsus, and his own experiences in medicine. Bodenstein plans to publish more works on various subjects, including philosophy, astronomy, alchemy, and medicine. He emphasizes the importance of understanding the natural connections between remedies and the body parts they affect and advocates for a deeper understanding of medicine beyond mere physical observation.

In this brief preface, Bodenstein explains that the books presented were translated into Latin many years ago. The translation was not just a literal interpretation of the words but also included paraphrasing, making the editing process challenging. He acknowledges that the work might not fully meet the reader's expectations, attributing any shortcomings to limited time. Expressing a sincere desire to serve the reader's interests, the author asks the reader to consider the intention behind the work rather than just the work itself.

Notices, Editorial Remarks etc.

from: Adam von Bodenstein, Isagoge in excellentissimi Philosophi Arnoldi de Villa Nova, Rosarium Chymicum, 1559


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