Dedication, 1575-03-01, Michael Toxites to Julius, Duke of Brunswick-Lüneburg

Author:	Michael Toxites
Recipient:	Julius, Duke of Brunswick-Lüneburg
Type:	Dedication
Date:	1 March 1575
Place:	Hagenau
Pages:	12
Language:	German

Quote as:

https://www.theatrum-paracelsicum.com/index.php?curid=2020

Editor:	Edited by Julian Paulus
Source:	Paracelsus, Volumen medicinae Paramirum, ed. Michael Toxites, Straßburg: Christian Müller 1575, sig. )(2r–)(7v [BP163]

Translation:

Raw translation see below

Abstract:

The text discusses the importance of honoring physicians and medicine, as they are created by God and necessary for healing. Theophrastus Paracelsus's book, "Paramirum," discusses five faculties of physicians and their corresponding cures and medicines, as well as five things that cause illnesses. The author asks for Your Grace's support in allowing the book to be printed under Your Grace's name and praises Your Grace's plans to establish a Christian university in Helmstet. The author also expresses hope that pious and learned people will not forget Your Grace's high princely virtues and that the poor Muses will show gratitude towards Your Grace as their true patron. (generated by Chat-GPT)

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[sig. )(2r] Dem Durchleuchtigen/ Hochgebornen Fürsten vnd herrn/ herrn Julio Hertzogen zů Braunschweig vnnd Lüneburg/ &c. meinem Gnedigen Herren.

Dvrchleuchtiger hochgeborner Fürst/ gnediger Herr/ Es sagt Jesus Syrach: Ehre den Artzt/ das du jhn habest zůr noth/ dan der Allerhöchst hat jhn geschaffen. Dan von Gott ist alle artzney/ vnd von dem König wirt er gaben empfahen. Hierauß volget/ das nicht allein der Artzt vnd artzney/ dieweil sie beide von Gott geschaffen seind/ von meniglichen hoch gehalten werden/ Sundern auch der Artzt sein ampt vnnd befelch wol soll bedencken/ vom wen/ vnd warum er hie sey/ nemlich/ vmb der not willen des menschen/ welche vrsachen Je [sig. )(2v] sus Syrach so hoch helt/ das er sagt/ der Artzt werde vom König gaben empfahen/ vnd sein Kunst werde jhn zů hohen ehren bringen/ So er mit seiner weißheit vnnd verstand/ die jhm Gott gibt/ den schweren last vnd burde/ damit der mensch beladen/ abwendt/ die schmertzen hinnimpt& vnnd den Menschen mit den wunderthaten Gottes/ wie Syrach sagt/ heilet/ das Gott darinn geehret werde.

Nun seind aber fünfferley Faculteten oder Secten der Artzet/ da ein jeder genůgsam ist/ für sich selbs/ alle Kranckheiten zůhailen/ Darumb er in seiner Facultet ein erfarner Man/ auch frumb sein soll/ damit er den krancken/ vnnd sein eigen Seel bedencke.

So aber der Artzt den krancken heilen soll/ ist hoch von nötten/ das er zuuorderst wisse/ vnd wol verstehe/ was die kranckheyt sey/ vnd waher sie kumme. Wiewol nun viel de morbis vnnd causis morbo- [sig. )(3r] rum von den alten geschriben ist/ hat es doch Theophrasto Paracelso nicht gefallen/ derhalben er die morbos vnnd causas morborum anderst tractiert hat/ wie er sie in der Natur befunden/ wie dann in vilen seinen Büchern/ vnd auch in disem Paramiro zusehen ist.

Dann hierinn zeigt er an/ wie fünfferley Faculteten der Artzet seind/ das also auch fünfferley hailung vnd artzney seien/ dergleichen auch fünf ding/ oder vrsachen/ welche er Entia nennt/ darauß alle kranckheiten entspringen/ vnnd deren ein jedes gewalt hab des menschen leib zů regieren/ zůuergifften/ zůuerderben/ vnd krencken/ dem auch der leib nicht kan widerstand thůn. Als Ens astrorum, Ens veneni, Ens naturale, Ens spirituale, vnnd Ens Dei. Daher seind auch alle kranckheiten fünfferley: als fünfferley Wassersucht/ fünfferley Geelsucht/ fünfferley Fieber/ vnd also in andern kranckheiten auch zůhalten ist. Dann alle kranckheit- [sig. )(3v] ten von einem jheden Ens geboren werden.

Ens astrorum ist die krafft des Gestirns/ warzů vns das gůt vnnd von nötten sey/ wie es in vns kein gewalt hab/ vnnd vns nicht Jnclinier/ wie gemeiniglich gesagt wirt/ Sunder vns vergiffte/ zeigt er klr/ als ein erfarner Astronomus/ an. Vnd ob schon Theophrastus gleich an andern orten schreibt/ als wann er das widerspil halte/ als da er sagt/ das einer eines Gestirns Jnclination entfliehen möge/ so er das ort/ da er wohnet/ verendere/ vnd der gleichen/ So ist er jhm doch selbs nichs zů wider/ sol derhalben ein jeder seine schrifften wol erwegen/ vnd bedencken/ mit einander conferieren/ die zeit/ Materij/ vnd propositum ansehen/ ehe dann er daruon vrtheile.

Das Ens veneni ist in den Creaturen die wir essen/ trincken/ vnd zů vnser auffenthaltung vnnd narung gebrauchen/ die werden vns auch zů einem gifft. Dises [sig. )(4r] gifft můß der Alchimist/ den Gott der Herr dem Menschen geben hat/ in vns von dem gůtten scheiden vnd außtreiben. So aber diser Alchimist bresthafftig ist/ das er das gůt vom gifft nicht volkommen scheiden kan/ sunder wirt auß beiden ein putrefactio vnd digestio, so volget corruptio/ welche er ein Můtter nennt aller kranckheiten.

Ens naturale ist/ so vnser eigen leib vns kranck machet/ durch sein selbs zerbrechung. Jn disem Ens lehret Theophrastus/ warumb der Mensch Microcosmus heiß/ welcher der innerlich Mensch ist/ vnd wie er sich mit dem Himlischen Firmament vergleiche/ das die Planeten nicht im Menschen seyen in der Substantz/ das nicht sein kan/ sonder im geist. Darumb můß man nicht allein auff den lauff des himlischen Firmaments/ sunder auch auff den lauff der menschlichen glider sehen/ vnd wie die siben Planeten sich spiritualiter mit den siben membris [sig. )(4v] principalibus vergleichen/ wie die Element/ im Menschen seyen/ wie die vier Complexiones nicht vom gestirn kummen/ sunder ein sunder geschöpff im leib seyen/ vnd wie sie zů erkennen. Das auch die vier proprietates, Sanguinea, Cholerica, Melancholica, Phlegmatica, nicht der Natur/ sunder der Spirituum seyen. Dabey er dann auch die quatuor homores erkleret/ welche im leib wie ein liquor vitæ seind/ dauon der leib vnd alle glider leben/ vnd das diser liquor ein Ens für sich selbs sey. In libris Complexionum nennt er die vier humores oder proprietates also: Cholericum bellum, Melancholicam Paßionem, Sanguineam industriam, vnnd Phlegmaticum sudorem.

Das Ens spirituale macht auch kranckheiten/ aber ohn materj vnbegreifflich/ vnd wirt diser geist nit auß der vernunfft geboren/ sonder auß dem willen/ vnd dise kranckheiten werden durch vnser gedancken/ sinn/ vnd willen.

[sig. )(5r] Das Ens Dei macht die kranckheiten so allein von Gott kummen. Dann alle kranckheiten seind entweder natürlich/ wie die 4. ersten Ens, oder aber Straffen vnnd flagella Dei. Dann Gott setzt vns die kranckheiten zůr straff vnd Exempel/ darauß wir sehen sollen/ das alle vnsere sachen nichtig ist/ dann Gott gibt die kranckheit/ artzney/ vnd gesundheit zů seiner zeit/ die er gesetzt hat/ die der Artzt nit weißt. Darumb sagt Paracelsus/ das in einer jeden kranckheit ein Fegfeür seye/ darinn der Artzet arbeiten můß/ so das Fegfeür auß sey/ so erzeige die artzney jhr krafft vnd tugend/ daruor nit/ darumb der Artzt nicht soll vermessen sein/ das er die stund der gesundtheit wissen wölle/ vnnd so der kranck gesund werde/ sey es ein zeichen/ das Gott der Herr jnen dem Artzet zůgeschickt habe. Jn disem Ens aber macht Gott gesund wunderbarlich/ auff zweyerley weg/ durch den Glauben/ wann der gerecht ist/ vnd auß der Natur [sig. )(5v] so der glaub im krancken nit so starck ist/ vnd aber die stund der gesundtheit vorhanden ist. Darumb sollen die Christen mehr auff Christum jhren Herren/ dann auff die Artzney hoffen. Dises Ens ligt offtmal in den vier vorgehenden Ens, also/ das in keinem kein hülff erscheinet/ dieweil die stund nicht da ist der heilung/ darumb kan man die vier Ens mercken vnd erkennen/ aber das fünfft Ens bleibt vns verborgen.

Dieses alles tractieret Theophrastus hierinn weitleuffig/ Was aber die hailung anlangt/ hat er inn besundern Büchern begriffen/ welche aber noch nicht an tag kommen/ gedenck es hab sie ein neidiger/ vntrewer mensch von disen hinweg genommen/ damit er dieselbigen allein geniesse/ Gott geb allen denen so Paracelsi scripta hinderhalten/ ein besser hertz/ damit sie die weid nicht allein begern zů niessen.

Dises Opusculum nennt Theophra- [sig. )(6r] stus Paramirum, darumb/ das er darinn von hohen sachen handelt/ die er mira nennt/ gleich wie das opus Paramirum, welches er in vier Bücher getheilet hat/ verstehets ein ander anderst/ vnd besser/ mag ichs wol leiden.

Was er durch das wort Pagoyum verstehet vnnd maint/ weiß ich nocht nicht. Da er das M. allein setzet/ acht ich/ das er dardurch verstehe/ das medium, oder misterium des Luffts/ dardurch wir leben/ vnd ohn das wir nicht künden leben/ will eim jeden seine gedancken frey lassen.

Da er aber das M. M. dopelt setzt/ versteht er villeicht dardurch mysterium magnum, dauon er in philosophia, ad Athenienses, schreibt/ ich sag meine gedancken.

Nach dem ich nun/ Gnediger Fürst vnd herr/ dises Büchlin in truck gefertiget/ vnd einen Patronum vnd defensorem darzů gesucht hab/ damit es dester sicherer an das liecht möchte kummen/ hatt sichs zů getragen/ das ich bey edlen vnd gelerten gů- [sig. )(6v] ten leüten gedacht/ welche von E[uer] F[ürstlich] G[naden] loblichem fürnemen/ vnderthenige meldung than haben/ welches mir vrsach geben/ dises Opusculum vnder E[uer] F[ürstlich] G[naden] namen in offenem truck außgehen zůlassen. Dann sie mir vilfaltig erzelet/ daß E[uer] F[ürstlich] G[naden] nicht allein in jhrer Regierung sich als ein Christlichen/ milten/ vnd gnedigen Fürsten gegen jhren vnderthanen erzeigen/ sundern auch vil loblicher sachen fürhaben: Vnder andern/ das E[uer] F[ürstlich] G[naden] auß jhrem loblichen Particular/ so sie biß her zů Gonderßheim gehaupt/ ein wolgeordnete vnd Christlicher Vniuersitet auß allen faculteten zů Helmstet anrichten/ nit allein für jren Adel/ sunder auch für andere vom Adel/ vnd gůter leut kinder/ darzů sie vil gelerte leut allenthalben berüffen/ zů deren anrichtung. Dises alles wirt nit allein E[uer] F[ürstlich] G[naden] landen/ auch andern vmbligenden Ländern zů nutz vnd wolfart gerathen/ sondern auch E[uer] F[ürstlich] G[naden] selbs zů hohem rhům/ lob/ vnd [sig. )(7r] preiß geraichen/ bey den posteris vnnd Nachkumnen/ so sie E[uer] F[ürstlich] G[naden] hohen verstand/ weißheit/ fürsichtigkeit/ güte/ milte vnd liebe gegen jhren Vnderthanen in historijs/ als in einem spiegel sehen vnd lesen werden. Dann wie solten frumme vnd gelerte leuth/ so vil hoher Fürstlicher tugenden vergessen/ vnd die vngeprisen lassen/ welche E[uer] F[ürstlich] G[naden] zů diser zeit erzeigen/ da alle künst bey dem mehrer theil in verachtung kummen/ alle tugend verlassen werden/ vnd alle Gottsforcht/ zuch/ vnd erbarkeit erloschen ist? Wie solten die armen Musæ, welche vor dem grewlichen wůcher vnd aigen nutz/ so jetzt allenthalben in dem Teutschland einreißt/ schier kein platz mer haben/ still schweigen/ vnd sich E[uer] F[ürstlich] G[naden] als jhrem rechten Mecœnati, bey dem sie jetzund einen newen Parnassum, vnd Heliconem finden/ vndanckbar erzeigen?

Hierauff ist an E[uer] F[ürstlich] G[naden] mein gantz vnderthenig bitt/ sie wöllen diese meine [sig. )(7v] Dedication dises klainen Paramiri inn gnaden auffnemmen/ vnd neben andern Scribenten vnnd Authorn/ auch dem Theophrasto Paracelso platz geben/ welcher der erste Teutsche medicus gewesen/ vnd die gantze Philosophj/ vnd Medicin in die Teutsche sprach wunderbarlich gebracht hat/ vnd wöllen E[uer] F[ürstlich] G[naden] nicht ansehen/ daß das Büchlin klain ist/ sundern vil mehr/ das es vil wichtiger lehren inn sich helt/ welche einem jheden Artzet zů wissen hoch von nötten seind.

Der Allmechtig gütig Gott/ vnd vatter vnsers Herren Jhesu Christi/ wölle E[uer] F[ürstlich] G[naden] in langwiriger gesundheit/ glücklicher Regierung/ vnd aller wolfart zů frid/ růh/ vnd einigkeit vnsers lieben Vatterlands gnediglichen erhalten vnd bewaren. Datum Hagenaw/ den ersten Martij/ Anno 1575.

E[uer] F[ürstlich] G[naden] Vndertheniger

Michael Toxites, der Artzney Doctor.

Apparatus

Word Explanations

Corrections

English Raw Translation

Generated by ChatGPT on 29 March 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.

To His Serene and High-Born Prince and Lord, Prince Julius, Duke of Brunswick and Lüneburg, etc., my gracious Lord.

Your Serene and High-Born Prince, Gracious Lord, Jesus Sirach says, "Honor the physician with the honor due unto him for the uses which ye may have of him: for the Lord hath created him." For all healing is from God, and he will receive gifts from the king. From this it follows that not only should the physician and medicine, since both are created by God, be highly regarded by everyone, but the physician should also carefully consider his duty and command, by whom and why he is here, namely, for the sake of human need, which Jesus Sirach holds in such high esteem that he says the physician will receive gifts from the king, and his skill will bring him great honor if, with the wisdom and understanding that God gives him, he turns away the heavy burden with which man is burdened, takes away the pain, and heals the human being with the wonders of God, as Sirach says, so that God may be glorified therein.

But there are five faculties or sects of physicians, each of which is sufficient to cure all diseases for itself. Therefore, he should be an experienced and honest man in his faculty so that he may consider the sick and his own soul.

However, if the physician is to heal the sick, it is highly necessary that he should first know and understand what the illness is and where it comes from. Although much de morbis and causis morborum has been written by the ancients, Theophrastus Paracelsus did not like it, so he treated the morbos and causas morborum differently, as he found them in nature, as can be seen in many of his books, and also in this Paramirum.

For he shows here that there are five faculties of physicians, and therefore five cures and medicines, as well as five things or causes which he calls Entia, from which all illnesses arise, and each of which has power to rule, poison, corrupt, and afflict the human body, to which the body cannot resist. These are Ens astrorum, Ens veneni, Ens naturale, Ens spirituale, and Ens Dei. Therefore, all illnesses are also fivefold: as five kinds of dropsy, five kinds of jaundice, five kinds of fever, and so it is also in other illnesses, because all illnesses are born from each Ens.

Ens astrorum is the power of the stars, to which we are subject and which is good and necessary for us, as it has no power over us and does not incline us, as is commonly said, but poisons us, as an experienced astronomer shows clearly. And even though Theophrastus writes elsewhere as if he held the opposite view, such as when he says that one can escape the inclination of a star if he changes the place where he lives, and the like, he himself does not contradict this. Therefore, everyone should carefully consider his writings and compare them with each other, taking into account the time, material, and purpose before passing judgment on them.

Ens veneni is found in the creatures that we eat, drink, and use for our sustenance and nourishment, and they also become a poison to us. The alchemist, whom God the Lord has given to man, must separate and expel this poison from us. But if this alchemist is defective and cannot completely separate the good from the poison, but instead produces putrefaction and digestion from both, then corruption follows, which he calls the mother of all diseases.

Ens naturale is that which makes our own body sick through its own breakdown. In this Ens, Theophrastus teaches why man is called the microcosm, which is the internal man, and how he compares himself with the celestial firmament, that the planets are not in man in substance, which cannot be, but in spirit. Therefore, one must not only look at the course of the celestial firmament, but also at the course of the human members, and how the seven planets compare spiritually with the seven principal members, how the elements are in man, how the four complexions do not come from the stars, but are a separate creation in the body, and how to recognize them. He also explains the four humors or properties, sanguine, choleric, melancholic, and phlegmatic, which are not of nature, but of the spirits. He then clarifies the quatuor homores, which are like a liquor vitae in the body, on which the body and all members depend for life, and that this liquor is an Ens for itself. In his book, Complexionum, he calls the four humors or properties thus: choleric war, melancholic passion, sanguine industry, and phlegmatic sweat.

Ens spirituale also causes diseases, but without material and incomprehensible, and this spirit is not born of reason, but of will, and these diseases are caused by our thoughts, senses, and will.

Ens Dei causes diseases that come only from God. For all diseases are either natural, like the first four Ens, or punishments and flagella Dei. For God afflicts us with diseases as punishment and example, so that we may see that all our things are vain, for God gives sickness, medicine, and health at his appointed time, which the physician does not know. Therefore, Paracelsus says that in every illness there is a purifying fire, in which the physician must work, and when the fire is gone, the medicine shows its power and virtue, or not, and therefore the physician should not be presumptuous in wanting to know the hour of health, and if the sick person becomes healthy, it is a sign that God the Lord has sent him to the physician. In this Ens, however, God miraculously heals wonderfully in two ways, through faith, when one is righteous, and through nature, when faith is not so strong in the sick person, but the hour of health is present. Therefore, Christians should hope more in Christ their Lord than in medicine. This Ens often lies in the four preceding Ens, so that no help appears in any of them, since the time of healing is not yet present, so one can recognize and understand the four Ens, but the fifth Ens remains hidden from us.

Theophrastus discusses all of this at length, but concerning healing, he has included it in special books, which have not yet come to light. Remember that a jealous, treacherous person may have taken them away from us, so that he alone may enjoy them. God grant to all those who withhold Paracelsus's writings a better heart, so that they do not seek to enjoy the pasture alone.

Theophrastus calls this Opusculum "Paramirum" because he deals with high things that he calls "mira," just as he divided his Opus "Paramirum" into four books that each understands differently and better, which I can well tolerate.

I do not yet know what he means or intends by the word "Pagoyum." When he only sets the "M," I think he may mean the medium or mystery of the air, through which we live and cannot live without, but I will leave everyone's thoughts free.

However, when he sets the "M.M." twice, he may mean the great mystery, of which he writes in philosophy to the Athenians. These are just my thoughts.

After I have made this booklet in print, Your Grace, and sought a patron and defender for it so that it might come to light more securely, it has come to pass that I have thought of noble and learned good people who have made humble mention of Your Grace's praiseworthy intentions, which has given me cause to allow this Opusculum to go out in open print under Your Grace's name. They have told me in various ways that Your Grace not only shows yourself as a Christian, merciful, and gracious prince in your governance towards your subjects, but also has many commendable plans. Among others, that Your Grace, from your praiseworthy particularity, which you have held until now in Gonderßheim, will establish a well-ordered and Christian university from all faculties in Helmstet, not only for your nobility but also for others of nobility and children of good people, to which you have called many learned people from everywhere to contribute to their establishment. All of this will not only benefit Your Grace's lands, but also the surrounding lands, and will bring high fame, praise, and honor to Your Grace among the posterity and descendants who will see and read in histories, like in a mirror, Your Grace's high intellect, wisdom, prudence, goodness, mercy, and love towards your subjects. For how could pious and learned people forget so many high princely virtues and leave them unpraised, which Your Grace now shows at this time when all arts are falling into contempt, all virtues are abandoned, and all godliness, discipline, and decency are extinguished? How could the poor Muses, who now have hardly any place left because of the horrible greed and private profit that is now rampant throughout Germany, keep silent and not show themselves ungrateful towards Your Grace as their true Mecœnati, with whom they now find a new Parnassus and Helicon?

Therefore, I humbly request of Your Grace that you may graciously accept this dedication of my little Paramirum and give a place not only to other writers and authors but also to Theophrastus Paracelsus, who was the first German physician and brought the whole philosophy and medicine wonderfully into the German language, and that Your Grace may not consider the booklet small, but much more that it contains many important teachings which are highly necessary for every physician to know.

May the almighty and merciful God and Father of our Lord Jesus Christ graciously preserve and keep Your Grace in long-lasting health, prosperous governance, and all prosperity, peace, tranquility, and unity of our beloved homeland. Given in Hagenau on the first of March, in the year 1575.

Your Grace's most humble

Michael Toxites, Doctor of Medicine.