Dedication, 1566-03-01, Adam von Bodenstein to Julius Graf von Salm
| Author: | Adam von Bodenstein |
| Recipient: | Julius Graf von Salm |
| Type: | Dedication |
| Date: | 1 March 1566 |
| Place: | Basel |
| Pages: | 25 |
| Language: | Latin |
| Quote as: | https://www.theatrum-paracelsicum.com/index.php?curid=1672 |
| Editor: | Edited by Julian Paulus |
| Source: | Paracelsus, Libri duo. I. Defensiones septem. II. De Tartaro, siue morbis Tartareis, ed. Adam von Bodenstein, Straßburg 1566, sig. a2r–c3r [BP074]
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| CP: | Not in Kühlmann/Telle, Corpus Paracelsisticum |
| Translation: | Raw translation see below |
| Back to Paratexts Back to Texts by Adam von Bodenstein |
[sig. a2r] Amplissimo generosoq́ue domino, Domino Iulio, comiti in Salm & Neuburg iuxta Ænum, &c. Domino suo clementißimo, Adam à Bodenstein Theophrasti Paracelsi fidelißimus εὖ πραπτειν.
Thales Mylesius ex totius Græciæ septem sapientibus vnus, olim interrogatus, τὶ ἐσι δύσκολον; ἔφη, τὸ ἑαυττὸν γνῶναι, τὸ ἔυκαλον? ἄλ λω ὺποτίθεσθαι. Hæc septemuiri prudentissimi sententia amplissime Heros, licet omni tempore fuerit vera, tamen no- [sig. a2v] stra iam tempestate verissima existit: omnes enim admonendo sunt promptissimi, omnibusq́ue viribus hortantur, & iubent: in opere autem exequendo, adeò sunt desides, atque pigri, vt nullum membrum videatur officium suum exercere, aut consentire verbis. Quos Poëtæ gentium vates, ingeniosissimè adumbrarunt Ixionis fabula: quem asserunt, impiè Iunonis concubitum affectasse, ac eam sibi similem Ixioni nebulam obiecisse, ex qua centauros horrenda monstra produxit, id est, dum admonitores proprijs opinionibus, & visionibus abrepti, & furoribus incitati, ar- [sig. a3r] bitrantur, se cum pulcherrima scientia virtuteq́ue negotium habere, nebulas inanes turpissimè contrectant: portentaq́ue multa, non sine magno hominum incommodo, gignunt. Non enim duntaxat vmbram loco corporis accipiunt, sed planè ficta, inania, & falsa pro rebus ipsis (veluti singuli essent aliquod summum numen) cuius voluntas & imaginatio efficiunt necessariò & subitò res ipsas: se ipso verò si agnoscerent, non aliud stantes, aliud sedentes loquerentur, nec in præscribendo admonendoq́ue proprias, & impuras visiones sequerentur, alijsq́ue ipsas obtruderent, sed experien- [sig. a3v] tiam, quæ est omnium certissima proba, & iucundissima, imò quasi anima rebus generalia diligenti examine accommodans, amplecterentur: cæcam vero fortunam, & philautiam, quam sibi iniustissimè tantum tribuunt, quantum alijs derogant, manibus pedibusq́ue fugerent: soliq́ue domino immortali effectus eiuscemodi imaginationis reliquerent: suam scientiam, omnemq́ue cognitionem cogitarent eatenus veram esse, quatenus experientia probaretur: ea ex causa Socrates, Apollinis iudicio, omnium sapientissimus iudicatus, rectè conatus est, homines ab istiusmodi in- [sig. a4r] anibus speculationibus ad actiones reuocare. Qui mechanicos inuenit certius suas tenere artes, quòd eas reuera exercerent, opus dictis responderet: quàm doctos, quo multa vana, & stulta contra omnem iustitiam finxerunt: naturæq́ue ascripserunt, quæ celeriter, vt concipiuntur, ita quoque repentè intereunt. Falsa enim nec Deo nec veritati conueniunt mundanæ, verum recta tendunt ad interitum. Quæ vero reuera existunt, Deo consentiunt, congrataq́ue sunt, hoc in omni republica, & alia quauis re obseruare licet. Et tu amplissime Comes exemplo esse potes, qui mi- [sig. a4v] ra industria, singulari eruditione, & prudentia ut philosophum, et pium principem decet, res vtilissimas more veterum regum tractas. Tales mediusfidius omnes sapientes à condito mundo cupiuerunt regnare, & quicunque huiusmodi fuerunt, optimè, tanquam veri numinis ministri præfuerunt, ac docuerunt. Hoc summæ eruditionis, & incredibilis sapientiæ uir Theophrastus Paracelsus semper docuit, & diligentissimè obseruauit, qui ut de mea professione loquar, tanta fœlicitate vtramq́ue medicinam coniunxit, docuit, & exercuit: vt nullus post hominum memoriam ip- [sig. a5r] si fuerit comparandus: cuius principis viri Epitaphium, qui Salisburgæ, in Nosocomio, apud S. Sebastianum, ad templi murum erectum spectatur, lapidi insculptum in memoriam sempiternam, & honorem Dei miraculosi: et veritatis testimonium exhibendum publicè erigi curarunt.
Conditur hîc Philippvs Theophrastus, insignis medicinæ Doctor, qui dira illa vulnera, Lepram, podagram, Hydropisim, aliaq́ue insanabilia corporis contagia, mirifica arte sustulit, ac bona sua in pauperes distribuenda collocandaq́ue honorauit, Anno 1541. Die 24. [sig. a5v] Septembris vitam cum morte mutauit, &c̈.
Quia iehova vtroque lumine, hoc enim, naturali et diuino ipsi præluxit, restauratorem & Monarcham totius medicinæ magno hominum commodo eum constituit, qui miracula multis in locis fecit, & ut Epigrapha tumulo infixa testatur, scimus istos crudelissimos morbos hactenus ante ipsum à nemine mortalium arte sublatos fuisse, sed malè incurabiles iudicatos. Noster Theophrastus vsus est doctissimis præceptoribus, artem suam accepit á Deo, cui eam vbique acceptam refert magna gratiarum actione, [sig. a6r] quem nouit certissimè sanctam, & integram conseruaturum: Alteram verò quæ est spuria, ex somno, casu, visione, corrupta, nec experientia, & ratione nata, apud ingenuos omnino interituram: Quid enim adeò mirificum ac diuinum inter nos mortales esse ac dici potest, quam rerum formas potentissimas, ex quibus omnes operationes prodeunt, adeo subtiliter & artificiose, aut à materijs separare, aut in ipsis præparare labefactando aut dissoluendo, ut corpori humano iam senectute, vel morbis debili, & confecto vires actionesq́ue amissas, & sæpe maiores restituant, & breuis- [sig. a6v] simo tempore absque vlla corporis perturbatione? Has easdem formas materijs adhuc immersas, & nimium immistas, corpus etiam optimæ valetudinis nequit separare, suumq́ue in vsum transferre, qui singulis diebus manifestissimè cernimus. Nam complures multa edunt, & bibunt, imò vorant, ac potant: quorum essentias non effugiunt, suiq́ue in corporis substantiam commutant, alioquin melius essemus constitui: Quia formales essentiæ materijs inuolutæ nimis tenaciter inhærent, nec disiunguntur reuera, nisi natura per artem accipiat auxilium. Quod si hæ formæ [sig. a7r] fuerint immortales, veluti metallorum, & aliquot mineralium, cur non & nostra corpora adeò potentes, & viuaces in plurimos annos conseruarent? fluxum enim, et fragile fit stabile et firmum, qui experiundo compertum est. In hisce formis separandis apteq́ue coniungendis magna eaq́ue miraculosa pars medicinæ sita est, quam ante nostrum Paracelsum, medici, aut prorsus intactam reliquerunt, aut crassa Minerua attigerunt. Nunc verò in lumine magis, ac magis innotescit per homines, quos Deus certis medijs excitat, ad suam diuinam gloriam, & supremam ma- [sig. a7v] ieastatem ostendam cunctis creaturis, quæ ingemiscunt, & expectant in tam graui, & obscura materia redemptionem, tenduntq́ue omnes ad immortalem, æternam, & perfectissimam formam, ad quam nunc aliæ proprius quàm aliæ accedunt, pro vt archeus disposuit, et artifex expoliuit: omnia enim constant hisce tribus, sale, Mercurio, & sulphure: sed compositiones ipsorum consistunt variæ reguntq́ue multis modis simplicia, quod in morbis curandis studiosissimè obseruandum est. Nam omnes morbi, ipsorum trium exaltatione fiunt, & reconciliatione iterum curantur, [sig. a8r] veluti publicauimus in libris Theophrasti de tribus primis, & opere magno chirurgico, et in Paramiro eius, & alijs locis diximus. Ob has morborum causas, & curas faciles nonnulli amore sui excæcati, & inani persuasione inflati, aiunt, Theophrastum esse alterum Thessalum. Quantum ad Thessalum attinet, nolumus ipsum hoc tempore nec accusare, nec defendere, illud vnum asserimus, istos clamatores propriam inscitiam, & impudentiam prodere: Quia Thessalus dicebat omnem morbum, aut fluxum esse aut clausum, curariq́ue eosdem laxando, & constringendo: Pa- [sig. a8v] racelsus autem probat morborum tres esse causas, ac totidem curas: Non dicit salem, & sulphur, & Mercurium esse morbos: vt Thessalus clausum, & fluxum: quod Galenus in libro primo in medendi methodo reprehendit. Aliud enim est substantia, aliud accidens eius. Thessalus duo tradit consideranda, Paracelsus tria, Medici reliqui quatuor, si numerum spectamus, medium (vt beatus) tenet noster Paracelsus. Quid obsecro magni, & artificiosi existis potius in eo, quod medicina reducatur ad quatuor, quàm duo aut tria? certè multitudo præceptionum [sig. b1r] anumum distrahit, & non omni loco, & tempore optime docet. Nam quod per pauciora fieri potest, non debet per plura. Antepromoti medici ipsi asseritis duplicem esse morbum, simplicem, et compositum, vel in partibus similaribus, vel toto corpore: & causam morbi esse, aut internam, aut externam, & tres præter naturam esse affectus in corpore causam, morbum & simpthoma. Cæterum calumnias cum defendere nequeant, ad alias confugiunt, longè absurdiores, quæ tamen prima fronte adparent probabiliores: Inquiunt Paracelsum vno, et eodem remedio perpe- [sig. b1v] ram omnes morbos professum esse curari, tanquam sutorem vnam & eandem soleam omnibus pedibus applicasse: præterea, non consentire triplicem esse morbum ex triplici causa, & medijs tribus vniuersos curari. Prouerbium sanè de solea sutoris huc non spectat. Nam longè aliud est medicina respectu morbi, atque solea respectu pedis, quæ est mensura. Illa vero non est mensura, sed in corporis substantiam transit, morbum arcet, & sua efficatia tollit, mitigando. Non est pedis aut morbi mensura, nec eorum receptaculum.
Quod si sponte etiam conce- [sig. b2r] deremus ipsis, Medicinam esse mali mensuram, quid absurdi sequeretur? An non liceret specie vnum medicinam cunctis morbis adhibere? Vt specie vna solea omnibus pedibus conuenit, maior longioribus, minor breuioribus. Medicinæ quantitas respondebit morbo, ut soleæ pedi. Exempli gratia: Laudano, & tinctura ex Antimonio vsus est, in omnibus desperatis morbis, non tamen omnibus dedit eandem quantitatem: rectè ergo admonet vbiq́ue, vt dosis respondeat morbi. Ad laudani quoque administrationem, & cæterarum rerum tincturas, adiecit [sig. b2v] dosim: Nec idcirco sibi contradicit, quod asserat, morbum esse duntaxat triplicem ex causa triplici, & iterum eandem causam esse omnis morbi remedium, ac nihilominus in omnibus curandis morbis vnam quandam existere generalem medicinam. Quemadmodum enim res simplices sua efficiunt, ita etiam compositæ suos proprios habent effectus: quia morbi pro causarum ratione, alij sunt simplices, alij compositi: simplicis est cura simplex, mixti cura mixta: Hoc est, si morbus fiat ex solo Mercurio, curandus quoque est mercurio, licet nullus sit morbus, qui non [sig. b3r] misceatur aliqua ratione, vnum tamen existit præcipuum: Si verò mercurij, & salis existat, istis duobus quoque tollitur: sin omnibus tribus, eadem tria simul restituunt corpus sanitati: Nam quæ mediocritatem perturbant, eadem reducunt ipsam, quæ prosternunt, ea erigunt, quæ lædunt, ea sanant, quæ morti fenestras aperiunt, eadem ipsas iterum claudunt, ac vitam introducunt, quamuis non eodem modo: quia nimium exaltata, mediocritatemq́ue transcendentia, reuocatur sui generis non diuersi temperatus in perfectum statum. Quemadmodum à scorpione [sig. b3v] ictus, ab eodem requirit medicinam: Hæc cura fit proprijs certis, ac proximis, deinde constat generalium esse effectus generales causas, veluti hic homo gignit hunc hominem certum, animal animal, corpus corpus, substantia substantiam. Quid obstaret quò minus omnis morbi foret generalis causa, & cura? Nam Tobias laborans singulari morbo oculorum, curatur medicina aliqua certa, non generali. Et Neutha[e1] quatenus species, curatur specifica medicina. Opthalmia vna generalis, vna medicina, in qua, tanquam toto, aut genere conueniunt species, & res [sig. b4r] singulæ eiusdem generis, curatur. Sic etiam omnis morbus, tanquam genus latè patens, vna medicina latissimè patentia aufertus, quod Hyppocrates, Aristoteles, & etiam Galenus affirmant, ac natura docet. Præterea, vna est communis omnium hominum Mumia Spiritus vitæ: ergo & vna potest esse medicina: quia morbus in homine nihil aliud est, quam affectio, qua mumiæ, siue spiritus vitæ functio impeditur. Adhæc, quemadmodum vnus sol omnibus stellis totiq́ue mundo lumen præbet, eaque ad vitam, ad operationes excitat, ita quoque vna medicina exal- [sig. b4v] tata, & clarificata cunctis alijs præualet, ipsisq́ue animam, & vitam suppeditat. Obijciunt, nullum posse generalem porrigere medicinam, quod ille sit certa persona, hæ verò non cadat sub sensum. Hoc concedimus: Nam homo quatenus species non curatur, nec medicina, quatenus species existit, homini datur, licet in arte artificem oporteat considerare. Imo hoc volumus et vrgemus vt agnoscant, & fateantur, propter communem formæ naturam, posse remedium parari, & in natura esse, quod omnibus ægrotantibus auxilium ferat, eosque sanitai restituat: non [sig. b5r] aliter atque vervs perfectissimvs medicvs sva virtvte omnes langvores svstvlit. Aqua Hyerosolimis certo tempore in eam descendentes ab omni aduersa valetudine liberabat, & vnus ignis omnes statuas quarumcunque figurarum exsculptas exurere potest. Quintam vini essentiam in omnibus morbis auferendis esse remedium præsens, quique medici doctissimi affirmant, quod etiam publicis scriptis, vitriolo, et antimonio & alijs tribuunt, cur non generali aliqua forma inesse crederemus, quæ in veram formam, siue spiritum metalli- [sig. b5v] cum reducta, & clarificata? quam si quis habet, miracula præstat: quod turba Medicorum, & imperita plebs sit huiusmodi omnium ignara. Experientiam tamen manifestam non possunt negare, in qua vulgus longè magis sapit, quàm fastuosi medici: quia hi omnia suis leuibus, & fallacibus examinant, ac iudicant opinionibus, absque omni fundamento. Galenus ait illos insanos, qui experientiam negant. Isti autem possunt discere, oleum vitrioli rubrum omnes curare desperatos morbos, Asyncriton, Theriacam & Mithridaticum, fere omnes morbos tollere, iam [sig. b6r] diu receptum est: & istimet fatentur, non memores suorum verborum, nec animaduertunt ipsis adhuc posse compositiones ex toto maiori mundo fieri longè præstantiores, nec nouerunt medicinæ substantiam, & munus, ex qua natura sibi conueniantia extrahit, repugnantia verò arcet, ac repellit, aut in suam commutat essentiam, sic natura medicinam afflicta expetit, quo ea reficiatur, tanquam cibo, & potu homo esuriens, et sitiens, & quicquid bonum est, & suam in naturam conuertere potest, retinet: reliquum abijcit, sic si morbus periculosus Sulphureus [sig. b6v] fuerit, natura requirit medicinam sulphuream, qualis si non fuerit omnino, sed generalis, exugit sulphur optimum, quo sulphur nimium exaltatum in suum reducitur gradum, morbusq́ue tollitur. Nec obsunt reliqua duo temperatissima sal, & mercurius, quæ corpus confortant ne vincatur tertio. Eadem communis medicina laboranti morbo Mercuriali tradita, corrigit mercurium superbientem, & peccantem, quod natura ipsa afflicta ipsum auide expectarit, quasi æger sanitatem, aut esuriens cibum. Similia vltro tendunt ad sui similia, eaq́ue conseruant, reliqua [sig. b7r] duo temperatissima nil mali exercent, verum singula operatione quadam occulta, quam effectus ostendit, ratio comprobat, sensu verò non adprehendit suis similibus se applicant, eaq́ue in bono si reperiantur statu, confirmant: sin minus, reducunmt ad mediocritatem: totamq́ue naturam temperatissima ex maiori mundo sumpta confortant, & mirabili harmonia hominem afficiunt. Propterea etiam ex conuenientibus, ijsqúe excellentissimis parantur, quo naturalis balsamus, qui est medicorum optimus, eò facilius à reliquis separare, ac in suum v- [sig. b7v] sum transferre queat: quæ afflicta crassis, nihilq́ue boni efficere potest, propter magnam excrementi copiam, sic metallorum aurum est præstantissimum, cuius spiritus longè excellit reliquorum omnium, color à corpore ipsius seiunctus, quæque vlcera, & apostemata sanat, & destructorem naturæ bonorumq́ue humorum mirificè emendat, & placat: ipsius argenti viui hæmatinus liquor, caducum, & paralysim, & pustulas sanat: nec per se corpus saltem pustulosum expurgat, quin imò corpus physicum confortat miris modis. Hic reductus in pri- [sig. b8r] mam materiam, & exactè confectus, veluti Paracelsus noster suo in libro Secundo de longa vita capite tertio docet, psoras, et elephantiasim aufert: quod regeneret omnem sanguinem, reliquorum metallorum vis adeo efficax esse non potest. Animalium homo: Mineralium antimonium: Eadem ratione in singulis generibus vna species præualet, & corporis eiusdem vna pars existit præstantissima: licet singulæ proprias essentias, quæ certissimas species efficiunt, sortitæ sint. Quid igitur impedit quò minus vna medicina rectè præparata, ac perfecta, om- [sig. b8v] nium virtutes, tam macrocosmi quam microcosmi constitutionem, & anatomiam, generales in se contineret, easque petenti restitueret? Et quæ vniuesalis omnia genera in vnum, quemadmodum particularia species complecteretur? Cæterum, qui sulphur, mercurium, & sal debite separare, & coniungere nequeunt, per Deos immortales nec intelligunt, me iam ianitorem huius structuræ viam monstrantem, nec vnquam adipiscentur, tam illustrem formam, & medicinam: qui etiam sua ex inscitia non debent iudicare aliorum scientiam naturæq́ue mysteria. Nunc vos scioli per- [sig. c1r] pendite vobiscum quanta iniuria Theophrastum afficiatis, quem ignominiose appellatis Thessalum, taceo nunc, honoris gratia, alia turpia, & mentita nomina, &c̈. Galenus libro primo de medendi methodo, scribit Thessali audatiam, inscitiam, iniquitatem, & mores peruersos. At Theophrastus ita discipulos suos instituit: vt summa diligentia, magnoq́ue labore per totam vitam discant, ac sese exerceant, igne omnia probent, digerendo, resoluendo, componendo, &c̈. Nec deterreantur à pio instituto peruersorum calmnijs, modò glori- [sig. c1v] am misericordissimi Dei patefaciant, qui & Medicinam largitur inquirenti. Omnes tamen obtestamur, veritatem vt sequantur: mendacia, & imposturas fugiant, ne proximos lædant, ac in Dei iram incurrant. De Arrianismo respondebimus breuiter, & mite: nos bona fide testari Dominum, nunquam in vllis scriptis legisse, nec à quoquam Theophrasti asseclis auiduisse, ipsum negare Christum ὁμοούσιον patri, ac asserere λόγο diuinum esse natum. Quantum ad nos attinet, rogamus hæ mala effutientes, vt semper Christianam pietatem declarent, & [sig. c2r] ora immunda contineant, & non nimium laxent habenas moti ira: vt impia, & scelestia mendatia in corde peruerso latitantia, & à diabolo genita, non prodeant, nec aliorum animos inquinent, ne & Deum iustissimum iudicem offendant. O vtinam hisce periculosissimis temporibus omnes istiusmodi homines (absit dictis inuidia, & adulatio) sibi proponerent te exemplar viuum imitandum, qui illustri, honestissimaq́ue familia es oriundus, summa diligentia, & industria, acutissimo ingenio, solida eruditione, ac admiranda prudentia, more veterum [sig. c2v] principum tua negotia ipsemet vtilissimè tractas, non adeò fœdæ voluptati, quam Plato omnium malorum escam vocauit, nec otio, eorundem malorum matre torperent, nec vana iactantia intumescerent, nec etiam alios lacesserent: sed vtilissimæ paci, & sanctæ veritati, semper studerent: Dei magnifica sedulò scrutarentur opera, eumq́ue admirarentur in creaturis, & adorarent. Propterea tuæ excellentiæ hoc opusculum, in quo primo Paracelsus se explicat amicis, & inimicis, deinde de morbis tartereis, ipsorumq́ue originibus, exaltationibus, a- [sig. c3r] crimonijs, et curationibus quomodoq́ue formæ gemmarum in vsum hominum excipiendæ sint, scribit: quod opus, cum in eo summa vtilitas, industria, & doctrina, maximumq́ue autoris ingenium, & in conscribendo labor appareat: tibi illud inscribere, atque dedicare volui: vt & tibi gratum facerem, & tua autoritate tutum ab inuidis minus contaminetur. Vale Comes generosissime, & Adamum tuum tibi magis, magisque commendatum habe. Datum Basileæ ex nostro Musæo. Calendis Martij. 1566.
Apparatus
Word Explanations
- ↑ Neutha] “Neutha sind die Fell die vberschiessen in partu, es sey wo es woll/ als im Angesicht/ in Vulua, on Ore, in Oculis, & cæteris”; Paracelsus, De Praeparationibus, ed. Huser 6, 238.
English Raw Translation
Generated by ChatGPT on 26 February 2023. Attention: This translation is a machine translation by artificial intelligence. The translation has not been checked and should not be cited without additional human verification.
Here lies PHILIPPUS Theophrastus, a distinguished doctor of medicine, who with his amazing skill cured terrible wounds, leprosy, gout, dropsy, and other incurable diseases, and generously donated his wealth to the poor. He passed away on September 24th, 1541, etc.
Because JEHOVAH, through both natural and divine means, made him the restorer and ruler of all medicine for the great benefit of humanity. He performed miracles in many places and, as the inscription on his tomb attests, we know that these most cruel diseases were never before cured by anyone's mortal skill, but were considered incurable. Our Theophrastus studied under the most learned teachers and received his art from God, to whom he gratefully attributed its acceptance everywhere, knowing for certain that it would be kept holy and pure. On the other hand, the false art, which is born of dreams, chance, visions, and corruption, and not of experience and reason, will completely perish among the honest. For what could be more miraculous and divine among us mortals than the most powerful forms of things, from which all operations proceed, so subtly and skillfully separated or prepared by dissolving or breaking up matter that they restore lost strength and actions to the human body, even in old age, illness, and debility, in the shortest time and without any disturbance to the body? These same forms, still immersed and too closely entangled in matter, cannot even be separated by the body of the best health and transferred for its use, which we clearly see every day. For many people eat, drink, and even devour things whose essences they cannot escape and that transform into their bodily substance, otherwise we would be better off. For formal essences cling too tenaciously to matter and are not truly separated unless nature receives the aid of art. But if these forms were immortal, like those of metals and some minerals, why wouldn't our bodies, which are so powerful and long-lasting, also last for many years? For experience has shown that what is fluid and fragile can become stable and firm. A great and miraculous part of medicine lies in separating and combining these forms, which were either left untouched by our Paracelsus, or were handled clumsily by the gross Minerva. But now, through more and more people, whom God raises up by certain means to show His divine glory and supreme majesty to all creatures, who groan and await redemption in such a heavy and obscure matter, and who all strive towards an immortal, eternal, and most perfect form, to which some are closer than others, as the archivist has arranged and the artist has refined. For all things consist of these three elements: salt, mercury, and sulfur, but their compositions are various and they govern simple things in many ways, which must be carefully observed in the treatment of diseases. All diseases, as we have stated in the books of Theophrastus on the three primary causes and in his great surgical work, as well as in his Paramirum and other places, arise from the elevation and reconciliation of the three causes, and are cured by them again. Some, blinded by their own love and inflated by empty persuasion, attribute these causes of diseases and easy cures to Theophrastus as another Thessalian. As for the Thessalian, we do not wish to accuse or defend him at this time. We assert only that these accusers reveal their own ignorance and impudence, for Thessalus claimed that every disease or flux was either open or closed and could be cured by either loosening or tightening, which Galen criticized in his first book on the method of healing. For the substance of a thing is one thing and its accident is another. Thessalus teaches two things to consider, Paracelsus three, and the other physicians four, if we look at numbers. Our Paracelsus, as the blessed one, holds the middle ground. Why, I ask, do you, who are great and skillful, prefer to reduce medicine to four rather than two or three? Certainly, a multitude of precepts distracts the mind and does not teach well in every place and time. For what can be done in fewer steps should not be done in more. You yourselves, as advanced physicians, assert that there are two types of disease, simple and compound, either in similar parts or in the whole body, and that the cause of the disease is either internal or external, and that there are three unnatural conditions in the body that cause disease and symptoms. However, since they cannot defend their slander, they resort to far more absurd ones that appear more probable at first glance. They say that Paracelsus professed to cure all diseases with one and the same remedy, as if a cobbler had applied one and the same sole to all feet. Moreover, they do not agree that there are three causes of disease from three causes and that all are cured by the same three. This proverb about the cobbler's sole certainly does not apply here. For medicine is far different from a foot with respect to disease, which is the measure. Medicine, however, is not a measure, but passes into the substance of the body, prevents disease, and mitigates its efficacy. It is not a measure or receptacle for feet or diseases.
If we were to even grant them voluntarily that Medicine is a measure of evil, what absurdity would follow? Would it not be allowed to apply one medicine for all diseases under the same appearance? Just as a single sole fits all feet, larger for longer ones, smaller for shorter ones. The quantity of medicine corresponds to the disease, just as the sole corresponds to the foot. For example, Laudanum and Tincture of Antimony were used in all desperate diseases, but not all were given the same quantity. Therefore, it is rightly advised everywhere that the dosage should correspond to the disease. For the administration of Laudanum and other tinctures, he also added a dosage. Nor does he contradict himself in asserting that there are only three kinds of disease due to three causes and that the same cause is the remedy for all diseases, and nevertheless there exists a general medicine for all diseases. For just as simple things produce their own effects, so also do compound things produce their own effects, because diseases are simple or compound according to the reason of their causes. The cure for a simple disease is simple, and the cure for a compound disease is compound. That is, if the disease arises solely from Mercury, it must also be cured by Mercury, although there is no disease that is not mixed in some way, yet there is one that is most important. But if it arises from Mercury and Salt, then these two also remove it. If it arises from all three, these same three restore the body to health. For things that disturb moderation, they themselves restore it, things that knock down, they raise up, things that harm, they heal, things that open the windows of death, they themselves close them again and introduce life, although not in the same way, because what is too elevated or transcendent returns to its own not different, but tempered state. Just as a scorpion's sting requires a specific and proximate remedy. This cure is done with specific and proximate remedies, and then it is known that there are general effects of general causes, just as this man begets this certain man, animal begets animal, body begets body, substance begets substance. What would prevent every disease from having a general cause and cure? For example, Tobias was cured of a specific disease of the eyes by a certain medicine, not a general one. And as for Neutha, he was cured specifically by a specific medicine. One general ophthalmia, one medicine, in which, as in a whole or genus, the species and individual things of the same genus are treated. Thus, every disease, as a widely spread genus, is removed by a medicine that is widely spread, which Hippocrates, Aristotle, and even Galen affirm and nature teaches. Furthermore, there is one common Spirit of Life in all humans' mummies, and therefore there can be one medicine, since disease in humans is nothing but an affection whereby the function of mummies or the Spirit of Life is obstructed. Moreover, just as one sun provides light for all stars and the entire world, and thereby excites life and operations, so too one medicine, exalted and clarified above all others, prevails and supplies even the soul and life itself. It is objected that no general medicine can be extended, since it pertains to a certain person, which does not fall under the senses. We concede this, for as far as a species is concerned, it is not cured, nor is a medicine given to man as long as the species exists, although in art it is necessary to consider the craftsman. Indeed, we want and urge them to acknowledge and admit that, because of the common nature of form, a remedy can be prepared and exist in nature that brings aid to all the sick and restores them to health, no differently than the TRUE PERFECT PHYSICIAN by his virtue cured all diseases. Water from Jerusalem descending at a certain time frees from all adverse health, and one fire can burn all statues of any figure sculpted. The fifth essence of wine is a present remedy in removing all diseases, which even the most learned physicians affirm in public writings, attributing it to vitriol and antimony, among others. Why, then, would we not believe that some general form exists that, when reduced and clarified into the true form or metallic spirit, can work wonders? If someone has it, it performs miracles, but the crowd of physicians and ignorant people are unaware of all this. However, they cannot deny obvious experience, in which the common people are much wiser than arrogant physicians, since the latter examine and judge everything with their light and deceitful opinions, without any foundation. Galen says they are insane who deny experience. But they can learn that red oil of vitriol cures all desperate diseases, and Asyncriton, Theriac, and Mithridate almost cure all diseases, and they themselves confess it, forgetting their own words and not realizing that compositions far superior can still be made from the greater world, nor do they know the substance and function of medicine, from which nature extracts what is suitable for itself, but rejects and repels what is incompatible or converts it into its own essence. Thus, nature seeks afflicted medicine, whereby it may be restored, just as a hungry and thirsty man seeks food and drink and retains whatever is good and can convert it into his own nature, but discards the rest. So, if the dangerous disease is sulphurous, nature seeks sulphurous medicine, and if it is not entirely sulphurous but general, it extracts the best sulphur by which the excessively exalted sulphur is reduced to its own degree and the disease is cured. The remaining two very temperate salts and mercury are not useless, as they strengthen the body so that it is not overcome by the third. The same common medicine, handed down for Mercury-related illnesses, corrects the arrogant and faulty mercury, which afflicted nature itself eagerly awaits like a sick person awaits health or a hungry person awaits food. Similar things tend towards their own kind and preserve them. The remaining two very temperate substances do no harm, but with a certain hidden operation, which the effects show and reason proves, they apply themselves to their own kind, and if they are found in a good state, they confirm it; if not, they bring it back to moderation. They also strengthen the entire nature, taken from the greater world, and affect humans with a wonderful harmony. Therefore, they are also prepared from suitable and most excellent things, so that the natural balm, which is the best of medicines, can more easily separate from the others and be transferred to its own use. Afflicted with dense substances and able to do nothing good, due to the great amount of excrement, just as gold among metals is the most excellent, whose spirit far surpasses that of all the others, its color is separated from its body, and it wonderfully heals ulcers and abscesses and corrects the destroyer of nature and good humors. The living silver's hematine liquid cures fainting, paralysis, and pustules. Moreover, it does not purify at least the pustulous body itself but, rather, it strengthens the physical body in wondrous ways. Here, reduced to the primary matter and thoroughly prepared, as our Paracelsus teaches in his Second Book of Long Life, Chapter Three, it removes psoriasis and elephantiasis. The efficacy of other metals cannot be so powerful as that of antimony for animals and of man for minerals. In the same way, in each species, one kind prevails, and one part of its body exists as the most excellent, although they have their own essences, which make them the most certain species. What, then, prevents one medicine, properly prepared and perfect, from containing all the virtues of the constitution and anatomy of both the macrocosm and the microcosm, and restoring them to the seeker? And how could it embrace all the universal kinds into one, just as it encompasses particular species? However, those who cannot properly separate and combine sulfur, mercury, and salt do not understand the gods immortal, nor do they understand me, who shows them the way to this illustrious form and medicine. They also should not judge others' knowledge of nature and mysteries because of their own ignorance. Now, you unlearned ones, consider with yourselves how much injustice you do to Theophrastus, whom you ignominiously call Thessalian, not to mention now, for the sake of honor, other shameful and false names, etc. Galen, in his first book on the method of healing, writes about the audacity, ignorance, injustice, and perverse customs of the Thessalians. And Theophrastus thus trained his disciples: that with the utmost diligence and great effort throughout their entire lives they learn and exercise themselves, testing all things by fire, by arranging, by dissolving, by composing, and so on. And they should not be deterred from this pious institute by the slanders of the wicked, provided they reveal the glory of the most merciful God, who grants medicine to those who seek it. Nevertheless, we urge everyone to follow the truth and to avoid lies and frauds, lest they harm their neighbors and incur the wrath of God. As for Arianism, we will respond briefly and gently: we testify in good faith that we have never read in any writings that Theophrastus' disciples or anyone else deny that Christ is consubstantial with the Father and assert that the divine Word is born. As for us, we ask those who speak such evils to always declare Christian piety and to restrain their impure mouths, and not to let their anger run too wild, so that impious and wicked lies hidden in their perverted hearts, born of the devil, do not come out and pollute the minds of others, lest they offend the most just judge God. Oh, if only in these dangerous times all such men (without envy or flattery) would propose to themselves as a living example to be imitated, you who are descended from an illustrious and most honorable family, who with the utmost diligence and industry, sharp intelligence, solid erudition, and admirable prudence, handled your own affairs most usefully, not succumbing to the foul pleasure that Plato called the food of all evils, nor to idleness, the mother of the same evils, nor swelling with vain boasting, nor even attacking others, but always studying the most useful peace and holy truth, carefully examining the magnificent works of God, admiring Him in His creatures, and worshiping Him. Therefore, Your Excellency, I wanted to inscribe and dedicate this work to you, in which Paracelsus first explains himself to friends and enemies, then writes about the Tartarean diseases, their origins, exacerbations, and treatments, and how the forms of gems should be received for human use, because in this work the greatest usefulness, industry, and learning, and the author's greatest talent and effort in writing are evident. I wanted to do this to please you and to protect it from the envious by your authority. Farewell, most noble Count, and hold your Adam more and more recommended to you. Given at Basel from our Museum, on the Kalends of March, 1566.
