Authors/Bernard Gilles Penot

From Theatrum Paracelsicum

Personal Bibliography

Dedications, Prefaces, Postfaces

Source: Paracelsus, Centum quindecim curationes experimentaque, ed. Bernard Gilles Penot, Lyon: Jean Lertout, 1582, sig. ¶2r–¶5v [BP190]
Penot extols the virtues of alchemy, lamenting the decline of this noble art from its golden age in Egypt, where it was esteemed alongside divine and natural mysteries. The letter reflects on a time when philosophers and kings pursued knowledge and wisdom, contributing to their societies' prosperity. The author decries the contemporary neglect and disdain for alchemy, contrasting it with the past when figures like Plato and Democritus sought wisdom in foreign lands, enriching their homelands. The text criticizes the modern era's focus on trivial pursuits, overshadowing the pursuit of profound knowledge. Despite the general apathy towards alchemy, the author acknowledges rare patrons like Sir John de Ferrieres, who value and support such scholarly endeavors. The letter serves as a dedication of the author's work on Philippus Theophrastus Paracelsus's experiments, expressing hope that Ferrieres will appreciate the effort, given his known dedication to truth and fairness. The author offers his services and studies in homage to Ferrieres, positioning him as a beacon of hope for the revival of esteemed ancient arts.
Source: Paracelsus, Centum quindecim curationes experimentaque, ed. Bernard Gilles Penot, Lyon: Jean Lertout, 1582, sig. A1r–B4v = pag. 1–24 [BP190]
The document passionately advocates for the recognition and integration of Paracelsian or spagyric medicine, contrasting it with the traditional Galenic approach that dominates the medical establishment. The author, a fervent supporter of Paracelsus, embarks on a detailed defense of the innovative chemical methods introduced by Paracelsus, arguing that these approaches are more effective in treating diseases than the classical methods rooted in the works of Galen. The text criticizes the medical community's resistance to these new methods, attributing this resistance to a combination of ignorance, conservatism, and professional jealousy.
Highlighting personal endeavors, the author recounts extensive travels across Europe and the Middle East in search of deeper knowledge about the philosopher's stone and the practical applications of chemical substances in medicine. Despite encountering numerous impostors and facing disillusionment with the prevailing state of natural sciences in these regions, the author's commitment to advancing spagyric medicine is reinforced rather than diminished. These journeys lead to encounters with learned individuals who provide valuable insights into both the philosophical underpinnings and the practical aspects of alchemy and medicine, further enriching the author's understanding and resolve.
The text underscores the critical importance of hands-on experience and personal experimentation in the medical field, criticizing those who rely solely on ancient texts and theoretical knowledge without engaging in practical work. The author announces plans to publish works aimed at demystifying the secrets of spagyric medicine, including treatises on the philosopher's stone, the virtues of oils, and the properties of salts derived from both vegetables and minerals. These forthcoming publications promise to elucidate the complex symbols and languages employed by both ancient and contemporary alchemists, making the art more accessible and practical for students of the discipline.
The author also addresses the rampant fraud and deception within the field of alchemy, where many falsely claim expertise, leading to the exploitation of both the nobility and the general public. The text advocates for the regulation and punishment of such charlatans to safeguard the integrity of the art and its genuine practitioners.
In conclusion, the document is a vehement call to the medical community to embrace innovation and practical experimentation, to acknowledge the contributions of Paracelsus and his disciples, and to work towards a more effective and enlightened medical practice. The author expresses a steadfast commitment to continue advocating for Paracelsian medicine, despite facing opposition from traditionalists, and calls on like-minded individuals to defend the truth and advance the field.
Source: Paracelsus, Centum quindecim curationes experimentaque, ed. Bernard Gilles Penot, Lyon: Jean Lertout, 1582, sig. F5r–F7r = pag. 73 [89]–77 [93] [BP190]
This letter from Penot to Arndt (referred to as Johann Aquila) delves into the juxtaposition of ignorance and wisdom in the context of societal honors and the practice of medicine and alchemy. Penot begins by lamenting the contemporary preference for individuals ignorant of scholarly disciplines over those well-versed in Latin and Greek, noting the irony of such individuals being favored by royalty and receiving generous gifts. He posits that in these "last times," God has elevated the unlearned to emphasize the importance of hands-on experience in medicine, suggesting that true healing requires both theoretical knowledge and practical application.
Penot champions the art of alchemy as a means to purify and perfect medicines, drawing on Paracelsus' belief that everything is created by God but requires human effort to reach its perfect form. He uses the metaphor of raw materials like clay and iron, which must be refined and shaped into useful objects, to illustrate how medicine, too, must be extracted and refined from the earth. Alchemy, according to Penot, teaches the purification of medicine to separate the pure from the impure, thus preventing the mixture of corrupt substances that could lead to compounded diseases.
Highlighting the resistance to new knowledge, Penot argues that disdain for the unfamiliar stems from ignorance. He asserts that increased understanding fosters appreciation and love for a subject, which in turn enhances faith in God. He criticizes those who reject empirical knowledge, using the story of a noblewoman cured by an empiric practitioner as an example of how empirical knowledge can triumph over traditional scholarship, despite the scorn it may receive.
Penot concludes by acknowledging several contemporaries who embrace the art of alchemy, signaling a shift towards recognizing its value in medicine. This letter encapsulates the tension between traditional academic knowledge and empirical, hands-on experience in the pursuit of healing and understanding the natural world, urging a reconciliation of theory and practice for the betterment of society.
Source: Paracelsus, Centum quindecim curationes experimentaque, ed. Bernard Gilles Penot, Lyon: Jean Lertout, 1582, sig. G1r–G1v = pag. 81 [97]–82 [98] [BP190]
Penot expresses initial hesitation about publishing his work due to the skepticism it might face unless endorsed by a reputable figure. He chooses Kittlitz for his renowned wisdom, knowledge, piety, and unparalleled experience in philosophy, dedicating this work as a token of gratitude. Penot anticipates potential criticism for seemingly divulging the sacred mysteries of their art to the masses. However, he reassures Kittlitz that the content is crafted to remain concealed from the uninitiated, accessible only to those of high intellectual caliber like Johann and others who have reached the pinnacle of philosophical understanding.
Source: Tractatus varii, de vera praeparatione et usu medicamentorum chymicorum, ed. Bernard Gilles Penot, Frankfurt am Main: Johann Feyerabend for Peter Fischer, 1594, sig. A4r–A6v = pag. 7–12 [BP.Penot.1594-01]
Penot extols the virtue of contributing to the welfare of humanity through the advancement and application of knowledge, particularly in the field of medicine. He reflects on his own efforts to serve the public good through his medical practice and the publication of his observations.
Penot humbly acknowledges that while he has not reached the pinnacle of medical knowledge, he has endeavored to offer a valuable path for those studying medicine. He announces his intention to dedicate a small book to Frederick IV, which he had decided upon when he first met the Elector, in the presence of Guillaume Ancel, a royal envoy. Penot suggests that the exploration of nature and its secrets not only satisfies curiosity but also offers practical benefits, echoing the sentiment that kings and princes have historically valued and practiced the art of medicine.
The letter also touches upon the alchemical art, emphasizing its legitimate aim of purifying substances and contributing to medical knowledge, as opposed to being used for fraudulent financial gain. Penot criticizes those who dismiss or oppose the scientific pursuit out of ignorance or greed, urging a reevaluation of nature's mysteries for the betterment of humanity and the restoration of true medicine.
Penot concludes by offering his current work to the Elector as a modest contribution to the public good, promising more significant efforts in the future, and invoking divine blessings on Frederick IV and his wife for their continued prosperity and well-being.
  • Preface, Bernard Gilles Penot to the Reader; Latin
Source: Tractatus varii, de vera praeparatione et usu medicamentorum chymicorum, ed. Bernard Gilles Penot, Frankfurt am Main: Johann Feyerabend for Peter Fischer, 1594, sig. A7v–B5r = pag. 14–25 [BP.Penot.1594-01]
Penot's preface emphasizes the profound dignity and excellence of philosophy, particularly focusing on the realm of Medicine, tracing its origins not merely to ancient human practitioners but to divine instruction. Penot argues that the foundational knowledge of Medicine was imparted directly by God to early figures such as Adam and Enoch, suggesting that this knowledge was comprehensive and perfect before it began to diminish due to increasing sin and darkness in the world. He posits that true Medicine, and indeed all true knowledge, is deeply rooted in a divine connection, asserting that Medicine is a significant part of God's miracles and cannot be fully practiced or understood without piety, divine illumination, and a profound knowledge of God.
Penot criticizes contemporary doctors for their greed, pride, and lack of genuine care for their patients, contrasting them with the ideal physician who practices Medicine with love for God and charity towards neighbors. He challenges the view that certain diseases are incurable, arguing instead that God, in His mercy and goodness, has provided remedies for all illnesses, which are only unknown due to the impiety and negligence of doctors. Penot also delves into the spagyric art, a form of alchemy focused on the purification and combination of elements to reveal the powerful medicinal properties hidden in all substances, no matter how vile or poisonous they may appear.
The preface further explores the philosophical underpinnings of Medicine, emphasizing the importance of seeking knowledge in the mysteries of nature and the wonders of God's creation rather than in superficial oratory skills. Penot calls for a return to the diligent study of nature and the secrets it holds, advocating for a Medicine that is spiritual, efficacious, and aligned with the divine principles of salt, sulfur, and mercury.
Source: Tractatus varii, de vera praeparatione et usu medicamentorum chymicorum, ed. Bernard Gilles Penot, Frankfurt am Main: Johann Feyerabend for Peter Fischer, 1594, sig. L1r–L2v = pag. 161–164 [BP.Penot.1594-01]
Penot expresses deep admiration for Karel, not just for his noble lineage, wealth, and dignity, but also for his intellectual pursuits, virtue, and diligence. Karel is praised for his scholarly achievements, including his knowledge of ancient languages, arts, sciences, and understanding of diverse cultures and political strategies. Penot highlights Karel's humanity, his dedication to virtue, and his role as a patron of the arts and sciences, which earn him widespread admiration and respect. The letter also acknowledges Karel's generosity and hospitality, with Penot sharing his personal gratitude for the kindness shown to him during a recent visit. As a token of his gratitude and in recognition of Karel's exceptional qualities, Penot dedicates a little book to him, hoping it will be received favorably.
Source: Tractatus varii, de vera praeparatione et usu medicamentorum chymicorum, ed. Bernard Gilles Penot, Frankfurt am Main: Johann Feyerabend for Peter Fischer, 1594, sig. O3r–O8r = pag. 213–223 [BP.Penot.1594-01]
Penot discusses the historical quest for ideal laxative remedies that do not harm the body, highlighting the limitations faced by philosophers in achieving this goal. He praises Aloe for its mild effects but also acknowledges its potential harm, as noted by Galen, particularly for those with a hot liver.
Penot shares insights from his travels and studies, emphasizing his discovery that salts offer a versatile, effective, and pleasant remedy for various ailments without overburdening the body. He provides specific recipes using salts for treating conditions like dropsy, kidney stones, and menstrual suppression, arguing for the compound's efficacy in medicine.
Continuing, Penot elaborates on the advancements in medicine and alchemy, particularly noting the contributions of Theophrastus Paracelsus. He describes the process of enhancing the effectiveness of remedies through the extraction of tinctures and salts from substances like corals, pearls, and metals, suggesting that these methods facilitate easier and less burdensome treatment options. Penot acknowledges the historical existence of these arts, referencing ancient scholars and practices, and defends the contemporary application of chemical secrets in medicine, as exemplified by his esteemed colleagues.
Penot concludes by affirming the importance of exploring nature's secrets and the value of remedies derived from minerals, citing the increasing difficulty of treating contemporary diseases. He expresses gratitude to the professors for their support, dedicating his findings to them as a token of appreciation and urging the continuation of their favor.
  • Postface, Bernard Gilles Penot to the Reader; Latin
Source: Tractatus varii, de vera praeparatione et usu medicamentorum chymicorum, ed. Bernard Gilles Penot, Frankfurt am Main: Johann Feyerabend for Peter Fischer, 1594, sig. Q7r–Q8v = pag. 253–256 [BP.Penot.1594-01]
The text is a conclusion to a treatise on the various types of salts, highlighting their origins, properties, and distinctions. It categorizes salts into mineral, vegetable, and animal types, with a focus on the fixed (stable) salts among these categories. The document mentions specific examples like the salt of bread extracted from sea or well waters, and gem salt, which is prized for its clarity and superior quality, found notably in Spain (Cardona) and Hungary. The text emphasizes the significance of alkali salt, considered the most noble among salts, particularly for its medicinal virtues.
Following the discourse on salts, the text transitions to a reflection on the practice of medicine, lamenting the lack of divine acknowledgment in the medical texts and practices of the era. It argues that piety and spiritual wellness are integral to effective medical treatment, especially when physical ailments may stem from spiritual or moral failings. The author praises three doctors—Arnaldus de Villanova, Gordonius, and Raimundus Lullus—for integrating spiritual counsel and divine invocation into their healing practices. Raimundus Lullus's prayer before administering medicine is presented as an exemplar for medical practitioners, emphasizing the necessity of divine blessing for the efficacy of medicinal treatments.
Source: Egidius de Vadis, Dialogus inter naturam et filium philosophiae, ed. Bernard Gilles Penot, Frankfurt am Main: Johannes Saur for Johann Rex, 1595, sig. †3r–†7r [BP.Penot.1595-01]
Penotus extols the virtues of pursuing knowledge and contributing to posterity, emphasizing the noble endeavor of alchemy not as a means to wealth but as a pursuit of health and the uncovering of nature's secrets. He defends the study of alchemy against those who dismiss it as mere charlatanism, asserting that true alchemy is a divine science aimed at benefiting mankind, particularly in medical applications. Penotus claims to have diligently explored this science to bring its divine knowledge to light, focusing more on the health of the human body than on the transmutation of metals into gold (Chrysopoeia).
He describes the philosopher's stone or elixir as a miraculous substance capable of curing all diseases, preserving youth, and even reversing old age, presenting it as the true fountain of youth. Penotus criticizes those who underestimate the value of alchemy, seeing it merely as a path to riches, and instead highlights its noble goal of maintaining health. He reflects on a time when the study of alchemy and the mysteries of nature was a revered pursuit among philosophers and royalty, serving the welfare of their people.
Penotus concludes by expressing his decision to dedicate his works to Prince Ernest Frederick, confident that they will be well-received and protected under the prince's patronage, contributing to the glory of God and the well-being of mankind.
  • Preface, Bernard Gilles Penot to the Reader; Latin
Source: Egidius de Vadis, Dialogus inter naturam et filium philosophiae, ed. Bernard Gilles Penot, Frankfurt am Main: Johannes Saur for Johann Rex, 1595, sig. †8r–A4r [BP.Penot.1595-01]
Penot anticipates criticism from various quarters: some may see the publication of such esoteric knowledge as premature or inappropriate, echoing biblical warnings against casting pearls before swine, implying that sacred or profound knowledge should not be shared indiscriminately. Others might question Penot's authority to reveal these mysteries, not being the original discoverer.
Penot defends his decision to publish by arguing that all who seek knowledge with love for God and neighbor are worthy, contrasting them with those who, out of envy, would keep such knowledge hidden. He draws parallels with historical figures like Aristotle and the Arab philosopher Geber, suggesting that just as their works were meant for a select few but eventually published for the greater good, so too should the secrets of alchemy be shared. Penot asserts that the true value of these works lies not in their secrecy but in their ability to enlighten through diligent study and application.
He acknowledges the challenges and pitfalls of alchemical study, noting that many have been led astray by misleading texts or fraudulent practitioners. Yet, Penot argues that with careful study, genuine seekers can navigate these challenges. He positions himself as a compassionate guide, offering his work as a clear and truthful exposition of alchemical art, intended to benefit those earnest in their pursuit of knowledge. Penot concludes with an exhortation to the reader to approach his work with diligence, prayer, and a commitment to practice, promising that such an approach will lead to a deeper understanding of nature's mysteries for the betterment of oneself and others.
  • Preface, Bernard Gilles Penot to the Reader; Latin
Source: Egidius de Vadis, Dialogus inter naturam et filium philosophiae, ed. Bernard Gilles Penot, Frankfurt am Main: Johannes Saur for Johann Rex, 1595, sig. F1v = pag. 66 [BP.Penot.1595-01]
Penot emphasizes that the rules he has compiled from various authors are meant to succinctly convey the entirety of the art to those who are genuinely inclined and apt for its study. He advises that those who do not feel a calling towards these teachings should abstain, invoking the adage "Let the cobbler not go beyond his last" to suggest that individuals should stick to their areas of expertise. Bernard warns of divine retribution for those who venture into this sacred knowledge without being duly called, asserting that this celestial wisdom is not meant for the obstinate, the corrupt, or the wicked. Instead, it is destined for the holy or those it will make holy, urging the admonished to pursue righteousness and the corrupt to reform, as the sacred teachings are reserved for the sacred, not to be profaned by the unworthy.
Source: Gaston Duclo, Apologia crysopoeiae et argyropoeiae adversus Thomam Erastum Doctorem et Professorem Medicinae, ed. Bernard Gilles Penot, [Geneva]: Eustache Vignon (heirs), 1598, sig. ¶2r–¶5r [BP.Duclo.1598-01]
Penot begins by expressing his intention to offer Prince Maurice a book that he has not authored but feels compelled to publish and dedicate. He emphasizes that his actions are not meant to claim the work of others as his own but to share valuable knowledge. Penot recounts how he came into possession of the work through Johann Bartholomä Burggrav, who gifted it to him with the condition that he publish it for the benefit of others. Penot describes his dedication to reading and annotating the book, convinced that the author intended for it to be shared with those devoted to learning.
Penot reflects on the current state of alchemy, lamenting the prevalence of impostors and sophists who deceive even the highest ranks of society with fraudulent practices, tarnishing the reputation of genuine alchemy and causing harm to the public and the state. He asserts his efforts to combat these issues by publishing genuine works, including the book in question, to preserve the integrity of the alchemical arts.
Penot deliberates on whose patronage to seek for the book and decides on Prince Maurice, citing the illustrious history and virtues of the Landgrave of Hesse family. He praises Prince Maurice's knowledge, linguistic skills, and expertise in Chymical Philosophy, deeming him a worthy patron.
In conclusion, Penot dedicates the book to Prince Maurice as a token of gratitude and respect, hoping it will be well-received and contribute to the Prince's ongoing pursuit of knowledge. He expresses concern about potentially revealing alchemical secrets but trusts that the content will benefit the discerning and knowledgeable.
  • Preface, Bernard Gilles Penot to the Reader; Latin
Source: Gaston Duclo, Apologia crysopoeiae et argyropoeiae adversus Thomam Erastum Doctorem et Professorem Medicinae, ed. Bernard Gilles Penot, [Geneva]: Eustache Vignon (heirs), 1598, sig. ¶6v–¶8r [BP.Duclo.1598-01]
Penot emphasizes the proven truth and simplicity of the Art of transmutation, referencing his previous work and the book by Duclo, which solidly refutes skeptics like Thomas Erastus through logical arguments, demonstrations, and experiments. Penot underscores the importance of understanding natural causes before attempting the Art and warns against careless engagement. He reveals the essence of the Art as encapsulated in two processes: "Solve" (dissolving bodies into Mercury and Mercurial water) and "Coagula" (transmuting metallic bodies back to their prime matter), challenging the views of others like Raimundus Lullus on the impossibility of certain transmutations. Penot supports his stance with references to authoritative figures in alchemy, such as Geber, highlighting the profound secrets and potential of metals like gold in alchemy. He promises future publications on related topics, encouraging readers to appreciate the depth of alchemical work and to approach it with reverence, diligence, and a desire for knowledge, concluding with a call to fear God and love one's neighbor.

Notices, Editorial Remarks etc.

Source: Paracelsus, Centum quindecim curationes experimentaque, ed. Bernard Gilles Penot, Lyon: Jean Lertout, 1582 [BP190]
Penot explains that the treatise was given to him by a distinguished German prince and, recognizing its clear attribution to Paracelsus, he decided it should not be kept secret but published for the public good, as hidden treasures serve no purpose. He encourages the reader to accept this work graciously and promises more significant contributions in the future, God willing. Penot highlights a crucial aspect of administering Paracelsian remedies, emphasizing that their essences and precious oils should not be used alone but always with a specific carrier, following a preparatory process outlined by Theophrastus. For example, when offering oil of vitriol, it should be mixed with five or six drops to an ounce of rose conserve for safe administration.
Source: Paracelsus, Centum quindecim curationes experimentaque, ed. Bernard Gilles Penot, Lyon: Jean Lertout, 1582 [BP190]
Penot's address to Hermetic enthusiasts critiques the complex and misleading nature of texts on Hermetic medicine, likening them to a labyrinth filled with deceitful paths that few manage to navigate successfully. He portrays the journey through these philosophical writings as fraught with apparent shortcuts that only lead to confusion and entrapment, emphasizing the difficulty of finding true knowledge amidst the myriad of false leads. Penot warns of the dangers posed by false alchemists who promise great wealth but deliver deceit. In a compassionate effort to guide the earnest seeker, he offers a set of principles based on truth and the physical laws of nature, designed to illuminate the art clearly and prevent misdirection. He advises careful examination and understanding of these principles to avoid the pitfalls of gullibility and to engage in the practice of Hermetic arts with discernment and thoughtful consideration.
Source: Paracelsus, Centum quindecim curationes experimentaque, ed. Bernard Gilles Penot, Lyon: Jean Lertout, 1582 [BP190]
Penot concludes his address to the reader by presenting philosophical canons essential for achieving success in the Hermetic arts. He emphasizes the importance of gratefully accepting these precepts and foundations as preliminary exercises in Hermetic theory and encourages engaging in devout theoretical meditation. Penot hints at a future time when he will reveal the practice of these rules in full, not in the partial form previously disclosed, but as a comprehensive system supported by numerous arguments and solid reasoning.
Source: Paracelsus, Centum quindecim curationes experimentaque, ed. Bernard Gilles Penot, Lyon: Jean Lertout, 1582 [BP190]
Penot outlines the four types of fires essential in alchemical practice and discusses the nature of mercurial waters in the pursuit of alchemy. In the discourse on mercurial waters, Penot identifies three types of mercurial waters.
  • Notice, Bernard Gilles Penot to the Reader; Latin
Source: Tractatus varii, de vera praeparatione et usu medicamentorum chymicorum, ed. Bernard Gilles Penot, Frankfurt am Main: Johann Feyerabend for Peter Fischer, 1594, sig. H3v = pag. 118 [BP.Penot.1594-01]
Penot comments on an anonymous treatise he encountered while sharing research on saltpeter with Wenceslaus Lavinus, a physician from Prague. Bernardus admires the unknown author's deep knowledge in various fields, including medicine. However, he faced challenges in transcribing a miscellaneous treatise provided by Lavinus due to its numerous errors, making it difficult to interpret.
  • Notice, Bernard Gilles Penot to the Reader; Latin
Source: Egidius de Vadis, Dialogus inter naturam et filium philosophiae, ed. Bernard Gilles Penot, Frankfurt am Main: Johannes Saur for Johann Rex, 1595, sig. K4r = pag. 135 [BP.Penot.1595-01]
Bernard G. Penot highlights the value of universal principles in medicine, as demonstrated by Hippocrates, and presents 57 universal canons and rules for understanding the philosophical stone and physical work. He encourages diligent contemplation of these principles for greater insight, dedicating them to the praise of Jesus Christ.

Letters

  • Letter, Bernard Gilles Penot to Petrus Wincius; Latin
Source: Tractatus varii, de vera praeparatione et usu medicamentorum chymicorum, ed. Bernard Gilles Penot, Frankfurt am Main: Johann Feyerabend for Peter Fischer, 1594, sig. K6r–K7r = pag. 155–157 [BP.Penot.1594-01]
Penot explores the concept of the active and potential forms of things, using the dispersion and collection of light as an example to illustrate his point. He describes how the light of the sky is both dispersed among the stars and concentrated in the sun and the moon, representing a dual nature of masculine and feminine aspects. This concept is further applied to the dispersion and collection of virtues and intelligences among animals and humans, emphasizing a universal principle of balance and unity.
Penot also discusses the Earth as a receptacle of all elements, where the powers of hidden things are concealed, yet ready to emerge into specific forms. He references the work of Rasis and Albertus Magnus to support his views on the ubiquity of gold and the elemental composition of all things. He posits that the greatest mineral power resides within humans, particularly between the teeth, where gold can be found in certain conditions, highlighting the intimate connection between the human body and the mineral world.
The letter concludes with a call to explore the hidden aspects of the Earth, which Penot believes holds great secrets and potential for understanding the natural world and its original sin. He emphasizes the importance of recognizing and freeing this hidden knowledge through the elements of fire and water, invoking a spiritual and alchemical dimension to his discourse.

Poems

Other Texts

Retrieved from "https://www.theatrum-paracelsicum.com/index.php?title=Authors/Bernard_Gilles_Penot&oldid=26536"