Dedication, no date (1580), Thomas Erastus to Ludwig VI., Kurfürst von der Pfalz (BP.Erastus.1580-03)
| Author: | Thomas Erastus |
| Recipient: | Ludwig VI., Kurfürst von der Pfalz |
| Type: | Dedication |
| Date: | no date [1580] |
| Place: | no place |
| Pages: | 6 |
| Language: | Latin |
| Quote as: | https://www.theatrum-paracelsicum.com/index.php?curid=3014 |
| Editor: | Edited by Julian Paulus |
| Source: | Thomas Erastus, Disputatio de putredine, Basel: Leonhard Ostein for Successors of Johannes Oporinus 1580, p. 3-8 [BP.Erastus.1580-03]
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| Translation: | Raw translation see below |
| Abstract: | Thomas Erastus dedicates his work to Prince Ludwig IV, recounting his 21 years of service in the Prince's school of medicine. Erastus reflects on his efforts to teach medicine, emphasizing its divine origin and its role as a conduit of God's healing. He laments the distortions and superstitions that have tainted the art, attributing these corruptions partly to the devil's attempts to undermine God's works. Erastus acknowledges his endeavors to cleanse medicine of these impurities and to present it in its purest form to his students. He expresses gratitude to Prince Ludwig for his unwavering support, both to him personally and to the academic institution. Erastus praises the Prince's dedication to the flourishing of the academy and his benevolence towards its faculty. He acknowledges the immense debt of gratitude he and his colleagues owe to the Prince. (generated by Chat-GPT) |
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[p. 3] Illvstrissimo Principi ac D[omino] D[omino] Lvdovico IIII. Comiti Palatino Rheni, Bauariæ Duci, &c. Sacri Rom[anae] Imperij Archidapifero, & Electori, Domino suo Clementißimo.
Anni iam præterierunt, Illustriss[ime] & Clementiss[ime] Princeps Elector, viginti & unus ab eo tempore, quo in hanc Scholam tuam ad Professionem artis Medicæ publicam ab Illustriss[imo] Principe & Heroe Ottone Henrico Electore vocatus fui. Quanto cum fructu toto eo, quod dixi, tempore Medicinam in hac celeberrima tua Schola, Princeps illustrissime, docuerim, id neque ego dicere possum, neque alij fortè ex me quærere debent. Rectius illi testimonium hac de re ferent, qui me docentem audiuerunt. Quod testificari ego possum, id solum dicam, me summa tum diligentia tum fide in demandato mihi munere uersatum esse, nec quicquam eorum omisisse, quæ ad plantandam & augendam artis Medicæ cognitionem facere perspexi. Quippe non tantùm publicè, uerumetiam priuatim omnes & singulos, qui id à me petiuerunt, in utraque artis parte diligenter institui. Sunt enim non pauci, qui ex priuata institutione longè felicius proficiant, quàm ex publicis prælectionibus: quos non semper ita possumus temperare, ut singulorum captui ex æquo sint accommodatæ. Si etiam propter curationes aliquando abesse me oportuit, quod neglectum fuit, sedulò compensare studui, temporibus illis, quibus mihi per leges feriari licuisset. Ad fidem quod attinet, in hoc totus [p. 4] incubui, ut artem per se quidem nitidissimam & castissimam, propter errores uerò, qui in eam paulatim irrepserunt, suspectam, propter multas aniles fabulas contemtam, denique propter impias superstitiones, quibus tota miserum in modum deformata fuit, penè exosam, ita meis auditoribus traderem, ut natiuum eius colorem sine fuco & adulterio intuerentur: hoc est, ut uera & genuina artis præcepta sine errore & superstitione aliqua proponerem. Etsi enim diuinitùs nobis data est Medicina, tot tamen fabulis, mendacijs, superstitionibus, incantamentis conspurcata est iam olim, ut meritò tum Veterum tum Recentiorum nonnulli mirari coacta sint, unde tot mala omnium artium præstantissimæ acciderint. Sed causa non est fortasse difficilis inuentu ei, qui quæ sit Medicinæ dignitas & necessitas nouit: hoc est, qui quorum bonorum mortalibus causa sit, intelligit. Equidem Dei munus est Medicina, teste Ecclesiastico, non inuentum humanum. Est enim uelut riuulus quidam cœlitùs ex Diuinæ bonitatis fonte salutari ad nos usque deriuatus, per quem nobis medetur, cruciatusq́ue nostros tollit, aut mitigat. Deus, inquam, est, qui hæc nobis bona præstat. Ipse enim scientia hac donauit homines, ut suis miraculis gloriam consequeretur. Quæ licet ueteres illi obscurius intellexerunt, non tamen planè ignorarunt: quod uel hinc demonstrari potest, quòd ab omnibus penè gentibus pro Dijs habiti cultiq́ue fuerunt, quicunque in hac arte excelluerunt. Grauiter ab eis quidem peccatum est, cùm mortalibus diuinos honores tribuerunt: at in eo decepti non sunt, quòd Medicorum opera, Dei opera crediderunt, aut similima Dei operibus esse censuerunt. Idem enim nobis prædicant Sacræ literæ, Deum & scientia medendi homines donauisse, & per eandem morbis nostris mederi, doloresq́ue lenire. Hac de causa laudem & gloriam omnem curationis sibi iure uendicat, cum Medicus nihil [p. 5] aliud sit, quàm Dei instrumentum, per quod è mortis discrimine morborumq́ue sæuitia & cruciatibus clementer nos eripit. Quis porrò nescit, hoc semper egisse, & nunc etiam agere diabolum, ut Dei oepra calumnietur, & quouis modo contaminet, obscuret, impediat, contemta reddat, uel certè sibi adscribat? Vbique studet eis suas sordes aspergere, quò minus authorem suum nobis repræsentent. Et quò ex re uel arte qualibet illustriorem ad Deum gloriam redire uidet ac nouit, eò laborat impensius, ut uel erroribus compleat, uel abusu inutilem ac noxiam reddat, uel in contemtum adducat, uel denique additamentis suis, uidelicet incantamentis & superstitionibus, ita transformet atque adulteret, ut suam quodammodo creaturam faciat. Nimis uera esse quæ diximus, ij dicent, qui uident, quibus artibus cultum Diuinum, à sordibus quibus eum inquinarat, repurgatum, de integro contaminare ac deprauare studeat. Certum est, Diabolum omnia bona Dei instituta corrumpere & peruertere, maximè autem ea, propter quæ homines præcipuè Deum laudant, prædicant, et por Deo agnuscunt. In quorum censu cum sit ars Medica, ut ex ijs quæ antè allata sunt, perspicuum est, mirari amplius non debemus, cur tantopere ei insidiatus semper fuerit, & ne nunc quidem desinat eam per uarias & mendaces præstigias euertere, & pro salutari pestiferam reddere. Verùm siue hoc, siue aliud quippiam tanti mali causa exstiterit olim, & hodie quoque exsistat, (Non enim ad uiuum resecare ista nunc animus est) certum est, artem aliam nullam tot hostes habuisse, qui eam, non dicam labefactare, uel parte aliqua spoliare, sed radicitùs euellere conarentur: quod nostra hæc ætas satis declarat. Nulla etiam reperitur, quæ tot absurdis fabulis & nefarijs superstitionibus receptaculum facta sit. Ab his sordibus expurgatam seriò ac sedulò pro uirili mea conatus sum eam auditoribus meis [p. 6] docendo ac scribendo tradere. Quòd si desideratum finem assequi non potui, fide tamen & diligentia officio meo non defui: & quantum potui, tantum præstiti. Idem si & alij facere uolent, non ita multo póst suo nitori restitutam cerneremus. Ad superstitiones quod attinet, aijci illæ tum ex arte, (quod facilius futurum est) tum ex utentium animis, (ad quod maiore fortasse labore opus erit,) non alijs argumentis poterunt, quàm quæ ex Sacris literis petuntur. Hæ namque solæ, quomodo eæ cognoscendæ sint, docent, & ut eas tum in medendo, tum in alijs actionibus omnibus fugiamus, mandant. Ratio quoque inanes illas esse demonstrans, non otiosa erit. In excindendis erroribus plus difficultatis fortasse reperietur: at non deserenda ob id causa fuerit. Huc, nis me fallit animus, non parum faciem Disputationes, quas nunc Celsit[udinem] tuæ, Princeps illustriss[ime] & clementiss[ime] offero & consecro. Etsi enim desceptatio de putredine Philosophica magis quàm Medica uideri alicui potest, ita tamen Medicinæ est utilis ac necessaria, ut absque eius exacta cognitione iners sine capite truncus censeri iure possit. Non opus est, ut procul argumenta petamus, quibus hoc ipsum declaremus. Sequentes enim de febribus dissertationes id præclarissimè probant. Ac putredinis naturam ita Disputatione hac explicaui, ut dubitationes de ea nullas, aut perpaucas, & eas non magni momenti superesse putem. Cæterùm causæ, quæ me mouerunt, ut sub illustrissimo Celsit[udinis] tuæ nomine publicas facerem, multæ sunt, ex quibus duas hoc loco & tempore retulisse sufficiet. Et prima quidem ferè dicta iam est, nempe ut per hanc occasionem per tot iam annos obitæ functionis meæ rationem aliquam Celsit[udinem] tuæ redderem. Si me aliquis interroget, Cur nunc tandem faciam, quod olim factum oportuerit? huic respondeo, neque opus tunc fuisse, neque materiam me habuisse tanto Principe dignam. Nunc aliud res postulat, ac discepta- [p. 7] tio ea est, quæ summo Principe non indigna censeri possit. Altera est, ut hoc facto meam erga Celsit[udinem] tuam obseruantiam non tuæ solùm Celsit[udinem] declararem, sed publicè omnibus testatam facerem. Non ignoro, quid tibi, Illustrissime Princeps, cùm meo priuatim nomine, tum Scholæ titius gratia, debeam. Qua me beneuolentia prosecutus sis inde ab initio, quo huc uocatus ueni, præclarissimè memini. Scio non minus te ea erga Scholam, eiusq́ue Doctores & Professores uoluntate ac beneuolentia affectum fuisse ac esse, ut maiore erga liberos tuos esse non possis. Quamobrem æquum erat, ut certatim omnes accurreremus, ingeniorumq́ue tibi nostrorum fœtus, tanquam Patrono & Mecœnati summo, hilares offerendo & consecrando gratum nostrum animum testaremur. Apertè ac liberè dico, me non uidere, quibus modis aut officijs gratias tuæ Cels[itudinem] agam, quoties apud me considero, quàm solicitè hoc agas, ut Academia hæc tua alioqui celeberrima, magis ac magis floreat, dum nihil eorum omittis, quæ ad eam ornandam & amplificandam faciunt. In quo studio cum ætatis nsotræ principes ferè omnes longè superes, iure optimo Scholæ huic congratulari omnes debemus, quòd talem nacta est Principem, patronum, uel ut rectius dicam, parentem. Nec minus lætari debent eius Professores tanto Mecœnate, qui summa eos gratia & fauore complectitur, tuetur, ornat. Quis ergo non fateatur, tantas tuæ Cels[itudinis] gratias nos debere, quantas reddere nullo unquam tempore poterimus? Nolo hic iam recensere excelsas animi tui uirtutes alias, insignem pietatem, incredibilem erga quoslibet et humanitatem & clementiam, aliasq́ue dotes, quibus Deus Opt[imus] Max[imus] tuam Cels[itudinem] supra cæteros cumulatissimè ornauit: quia neque pro dignitate oratione assequi & exprimere possum, neque ad præsens institutum pertinent, quo propositum mihi duntaxat fuit, præcipuas causas indicare, quæ me, ut hasce Disputa- [p. 8] tiones amplissimo nomine tuo inscriberem, impulerunt ac permouerunt. Quippe & reddere me rationem aliquam administrati officij decebat, & animum gratum erga T[uae] Cels[itudinis] declarare conueniebat, cum præ multis alijs singulari me iampridem amore & beneuolentia sis complexus. Quare te, Princeps illustriss[ime] atque optime, summa, qua debeo & possum, abseruantia oro, ut quod nunc offero, benignè suscipias, & testimonium obseruantiæ gratiq́ue animi mei erga T[uae] Cels[itudinis] extare patriaris. Aeterni Dei patris æternus filius, unus idemq́ue cum Patre & Spiritu sancto Deus, Dominus noster Iesus Christus, T[uae] Cels[itudinis] Scholæ & Reipub[licae] diu superstitem esse uelit, Sanctoq́ue spiritu suo cogitationes & consilia omnia ad sancti nominis sui gloriam plurimorumq́ue salutem dirigat. Amen.
Celsitud[inis] tuæ obseruantiß[imus] Thomas Erastus Medicus.
English Raw Translation
Generated by ChatGPT-4 on 17 August 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 the Most Illustrious Prince and Lord, Lord Ludwig IV, Count Palatine of the Rhine, Duke of Bavaria, etc., Arch-Steward of the Holy Roman Empire, and Elector, my most merciful Lord.
Years have now passed, Most Illustrious and Most Merciful Prince Elector, twenty-one since the time when I was called to this your School for the public Profession of the art of Medicine by the Most Illustrious Prince and Hero Otto Henry the Elector. How much fruit I have taught Medicine in this most famous your School, Most Illustrious Prince, during the entire time I mentioned, neither can I say, nor perhaps should others inquire from me. Those who heard me teaching will bear more accurate witness on this matter. What I can testify, I will only say this: I have acted with the utmost diligence and faith in the duty entrusted to me, and I have omitted nothing that I perceived to contribute to planting and increasing the knowledge of the art of Medicine. Indeed, not only publicly, but also privately, I diligently instructed all and every one who asked me, in both parts of the art. For there are not a few who benefit far more happily from private instruction than from public lectures: which we cannot always adjust so that they are equally suited to everyone's understanding. Even if I had to be absent sometimes due to treatments, I diligently tried to compensate for what was neglected, during those times when I could have taken a break according to the laws. As for faith, I have wholly striven to present this art, which is in itself most splendid and pure, but suspected due to the errors that have gradually crept into it, despised because of many old wives' tales, and almost hated because of the impious superstitions by which it was sadly deformed, to my listeners in such a way that they would see its natural color without deceit and adulteration: that is, I would present the true and genuine precepts of the art without any error or superstition. For although Medicine was divinely given to us, it has long been so defiled with tales, lies, superstitions, and enchantments, that both Ancient and some Moderns have been forced to wonder whence so many evils have befallen the most excellent of all arts. But the cause may perhaps not be hard to find for one who knows what the dignity and necessity of Medicine is: that is, who understands for the sake of which goods it exists for mortals. Indeed, Medicine is a gift of God, as testified by Ecclesiasticus, not a human invention. For it is like a small stream flowing from the heavenly source of Divine goodness to us, through which He heals us and either removes or alleviates our torments. It is God, I say, who grants us these benefits. For He endowed men with this knowledge, so that He might achieve glory through His miracles. Although the ancients understood this more obscurely, they did not completely ignore it: this can be demonstrated by the fact that almost all nations considered and worshiped as gods those who excelled in this art. They indeed sinned gravely when they attributed divine honors to mortals: but they were not deceived in believing that the works of doctors were the works of God, or very similar to the works of God. For the Sacred Scriptures also proclaim to us that God endowed men with the knowledge of healing, and through it, He heals our diseases and soothes our pains.
For this reason, all praise and glory of healing rightly claims for Himself, as the physician is nothing more than God's instrument, through which He mercifully rescues us from the peril of death and the severity and torments of diseases. Who, moreover, does not know that the devil has always acted, and even now acts, to slander the works of God, and in any way to defile, obscure, hinder, render them contemptible, or at least claim them for himself? Everywhere he strives to sprinkle his filth upon them, so that they might not represent their author to us. And the more he sees and knows that from any illustrious art or thing the glory returns to God, the more he labors to either fill it with errors, render it useless and harmful by misuse, bring it into contempt, or finally, with his additions, namely enchantments and superstitions, to so transform and adulterate it that he makes it, in a way, his own creation. Those who see the ways in which he strives to contaminate and corrupt the worship of the Divine, cleansed from the filth with which he had defiled it, will say that what we have spoken is all too true. It is certain that the devil corrupts and perverts all the good institutions of God, especially those for which men chiefly praise, proclaim, and recognize God. Since the art of Medicine is among these, as is clear from what has been said before, we should no longer wonder why he has always so greatly plotted against it, and even now does not cease to overturn it through various and deceitful tricks, and to render it pestilential instead of salutary. But whether this or some other cause has been the source of such great evil in the past, and even now, (for I am not inclined to delve deeply into this now) it is certain that no other art has had so many enemies who tried, not to say to undermine or rob it of some part, but to uproot it entirely: which our age sufficiently declares. Nor is there found any which has become a receptacle for so many absurd tales and wicked superstitions. I have earnestly and diligently tried, to the best of my ability, to teach and write it to my listeners cleansed from these impurities. And if I could not achieve the desired end, I did not lack faith and diligence in my duty: and I did as much as I could. If others also wish to do the same, we would see it restored to its luster not long after. As for superstitions, they can be removed both from the art (which will be easier) and from the minds of its users (which might require more effort) by no other arguments than those drawn from the Sacred Scriptures. For these alone teach how they are to be recognized and command that we avoid them both in healing and in all other actions. Reason, too, showing them to be empty, will not be idle. In rooting out errors, perhaps more difficulty will be found: but the cause should not be abandoned for that reason. To this end, unless I am mistaken, the Disputations which I now offer and dedicate to Your Highness, Most Illustrious and Most Merciful Prince, will contribute not a little. For although the debate on philosophical putrefaction may seem to some more philosophical than medical, it is so useful and necessary for Medicine that without its precise knowledge it can rightly be considered an inert trunk without a head. There is no need for us to seek arguments from afar to declare this very thing.
The following discussions on fevers clearly prove this. And I have explained the nature of putrefaction in this Disputation in such a way that I think there are no, or very few, doubts about it, and those of little significance. However, the reasons that moved me to make it public under the illustrious name of Your Highness are many, of which it will suffice to mention two at this time and place. The first, as I have already mentioned, is to give some account to Your Highness of the duty I have performed over so many years. If someone asks me, "Why do you do now what should have been done long ago?" I answer that there was neither need then, nor did I have material worthy of such a Prince. Now the situation demands otherwise, and the disputation is such that it might rightly be deemed worthy of a great Prince. The second reason is to not only declare my reverence towards Your Highness but to publicly attest it to all. I am well aware of what I owe to you, Most Illustrious Prince, both in my private capacity and for the sake of the School. I vividly remember the goodwill with which you have treated me since the beginning when I was called here. I know that you have been and are animated by no less goodwill and benevolence towards the School and its Doctors and Professors, as if they were your own children. Therefore, it was fitting that we all should eagerly come forward and, by joyfully offering and dedicating the fruits of our talents to you, our supreme Patron and Maecenas, show our grateful hearts. I say openly and freely that I do not see how I can thank Your Highness enough, considering how diligently you work to ensure that this, your already famous Academy, flourishes more and more, omitting nothing that contributes to its embellishment and enhancement. In this endeavor, you far surpass almost all the princes of our age, and we all should rightly congratulate this School for having such a Prince, patron, or, to speak more correctly, parent. Its Professors should also rejoice in having such a Maecenas, who embraces, protects, and honors them with the highest grace and favor. Who, then, would not admit that we owe Your Highness such thanks as we will never be able to repay? I do not wish to enumerate here your other lofty virtues, your remarkable piety, your incredible humanity and clemency towards everyone, and other gifts with which God, the Best and Greatest, has most abundantly adorned Your Highness. For I can neither express them worthily in words nor do they pertain to the present purpose, which was simply to indicate the main reasons that prompted and moved me to inscribe these Disputations with your most illustrious name. Indeed, I ought to give some account of my administered duty, and it was fitting to declare my grateful heart towards Your Highness, especially since you have embraced me with singular love and goodwill among many others. Therefore, Most Illustrious and Best Prince, with the utmost reverence that I owe and can muster, I pray that you kindly accept what I now offer and allow it to stand as a testimony of my reverence and gratitude towards Your Highness. May the eternal Son of the eternal God the Father, our Lord Jesus Christ, who is one and the same God with the Father and the Holy Spirit, wish Your Highness, the School, and the Republic to live long, and may He direct all your thoughts and plans with His Holy Spirit to the glory of His holy name and the salvation of many. Amen.
Your Highness's most obedient, Thomas Erastus, Physician.
