Preface, 1564-11-01, Thomas Erastus to the Reader
| Author: | Thomas Erastus |
| Recipient: | Reader |
| Type: | Preface |
| Date: | 1 November 1564 |
| Place: | Heidelberg |
| Pages: | 4 |
| Language: | Latin |
| Quote as: | https://www.theatrum-paracelsicum.com/index.php?curid=3007 |
| Editor: | Edited by Julian Paulus |
| Source: | Thomas Erastus, De astrologia divinatrice epistolae, ed. Johann Jacob Grynaeus, Basel: Pietro Perna 1580, p. 1-4 [BP.Erastus.1580-02]
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| Translation: | Raw translation see below |
| Abstract: | Erastus recounts his experiences upon being called from Italy to serve the Princes of Hennenberg. He was taken aback by the locals' astrological superstitions, especially their reliance on zodiac signs and planetary positions when seeking medical care. Despite his Italian training, he often felt compelled to accommodate these beliefs initially. However, he grew bolder, challenging these misconceptions and publishing the Italian treatise of the revered Hieronymus Savonarola to counteract the superstitions. This act garnered both praise and condemnation, with some questioning his critique of astrology. Motivated by a fellow physician, Christophorus Stathmion, who disseminated Erastus's letters to prominent scholars, Erastus decided to publicly release these letters. He reviewed them, omitting irrelevant parts and adding valuable correspondences. Some names were withheld for privacy, and he removed the name of an individual who succumbed to the plague. Erastus conveys respect for his correspondents, suggesting some may have written not to dispute him but to challenge him intellectually. He hopes the publication will illuminate the strengths of each argument for truth seekers. (generated by Chat-GPT) |
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[p. 1] Thomas Erastvs Medicvs Pio & candido lectori, S[alutem] D[icit].
Cvm me Principes Illustrißimi Hennenbergenses ex italia Schleusingam euocassent, atue apud eos Medicinam exercere incœpissem, valde præter opinionem accidit mihi, quod, siui pharmacum exhibere, siue venam secare, siue aliud ægris remedium afferre tentarem, in quo signo Zodiaci Luna tunc esset, & quem positum ad alios Planetas haberet, plerique percunctarentur. Etsi enim non nescirem Germanos præ Italis vanitati Astrologicæ tribere, tamen quia Italicis medicationibus assueueram, insolens mihi ea superstitio videbatur. Ante profectionem in Italiam sæpe Ephemerides seu Calendaria videram, in quibus notati essent dies fausti & infausti ad stercorandum agros, ad ablactandum infantes, ad præcidendum ungues & capillos, ad scarificandum cucurbitulis, ad secandum venam, ad exhibendum zel potum purgatorium uel Electuariu,, vel catapotia. Et quanquam scarificationes & venæ sectiones iuxta Ephemeridum notas institui scirem: non tamen ita superstitiosè obseruari cùm hæc tum alia huius farinæ sciebam, ut Medico præscribenti non libenter parerent, tametsi non omni ex parte cum Ephemeridum notis consentiret. Cæterùm cum ex tabella in ijsdem Ephemeridibus descripta cernerem, multos etiam dies faustos uel infaustos elilgere ad faciendum iter, ad induendum uestes nouas, ad migrandum in alias ædes, ad mercandum, ad negociandum cum viris principibus, ad uenandum, & denique ad quiduis auspicatò inchoandum dies certos ut faustos eligere, alios ut infaustos abijcere: non potui non imperitiam uulgi admirari, & infelicitatem miserari. Quis non grauiter feras, homines Christianos contra pietatem & manifestum Dei præceptum, dies hoc modo obseruare? Dico hoc modo, ut illas temporum, electiones discernam à superstitiosa Astrologorum electione, [p. 2] quas recte Agricolæ, Nautæ, Medici, & alij quidam obseruant. Sanè Agricolæ certa tempora serendi, metendi, ligna cædendi, uites & arbores putandi, & reliqua opera rustica faciendi eligunt: non quia cœlum aut huius sidera felicitatem aut infelicitatem operi promittant, sed quia ab aeris temperie res ita mutatæ sunt, ut eo ipso tempore uel facienda, uel omittenda sint, quæ faciunt omittuntq́ue. Alia namque hyeme, alia æstate, & alia alijs temporibus commodius fiunt. Sic Medici & Nautæ tempora obseruant, ac dies eligunt: non quia occultam certos dies habere maliciam bonitatemúe poßidere opinentur. Huc accedit, quòd persæpe contingit, occasionem rei alicuius bene gerendæ propter expectationem felicis diei, elabi. Quod quàm frequenter & facilè Medicis accidat, nemo ignorat. Equidem timidè aliquando id egi, quod ratio facere iuberet, quod nonnunquam culpam eorum, quæ uilentia morbi secus euenissent quàm sperabatur, in pharmacum itnempestiuè exhibitum relatam audiuissem. Et cum ex sententia cuncta accidissent, non defuêre tamen ali quando, qui periculosam curando rationem opinarentur, quotiens non inspecto Calendario aliquid circa ægrum Medici tentarent. Hinc factum uidi, ut æger quidam ualde periclitaretur, quòd non ausus fuisset Medicus sanguinem mittere, propterea quòd Luna fuisset in Scorpione. Ego certè uacatus & sanguinem misi, & uanas esse eas obseruationes re & opere docens, persuadere tamen non potui, uanas esse. Quanquam verò adulari vetulis imperitisq́ue hominibus nunquam uolui, sæpe tamen ab initio quædam, ubi certò scirem ægro nihil inde mali accersitum iri, dißimulare ac inueteratæ superstitioni tribuere, seu potius concedere coactus sum. Postea maiore audacia deliria ista reprehendere, ac nulla in re cedere cœpi, valde absurdum pariter & iniquum videbatur, ut artem quam per tot annos in Italia à præstantißimis, prudentißimis, & experientißimis uiris, curationes eorum obseruando, & eosdem quantum ingenio & diligentia consequi potuissem, non sine optimo succesu (Dei Opt[imi] Max[imi] ea laus esto.) imitando, magno labore ac studio didiceram, ad præscriptum Astrologorum & delirantium annum[c1] aduersus rationem, certamq́ue experientiam exercere temperareq́ue iu- [p. 3] berer. Hanc ob causam Hieronymi Savonarolæ viri sanctißimi & eruditißimi libellum, Italico sermone conscriptum, quem penes me habebam, in Germanicam linguam conuerti, atque ad uulgi captum pro viribus attemperaui, quo uel aliquos ab ista uana superstitione retraherem. Hunc docti quidam valde approbarunt. Non pauciores, sed impensè rudes & ineruditi, partim voce partim veró literis, nec non præfationibus in suas Ephemerdies vel prognostica scriptis, eundem condemnarunt, & me unà cum eo diris deuouerunt. Conuicia & criminationes illorum, quo rationes suæ opinionis nullas adferrent, ut canum latratus facilè tunc contempsi, & nunc etiam contemno. Nolim enim, si qua maximè poßim, híc victor euadere. Vinci hic prorsus malo, dum impietatem illi suam hoc pacto magis patefaciunt. Alij quidam argumentis ostendere conati, haud rectè me fecisse, qui Astrologiam oppugnare in animum induxissem, responsione digni uisi sunt. Atque hac occasione Epistolas in præsenti uolumine comprehensas conscripsi, & præter has alias complures, in quibus tamen eadem propè tractantur.
Editionis siue publicationis occasio hæc est. Cum Christophorus Stathmion Medicus, me ad scribendum prouocauisset, atque ego me ad eum unum scribere putarem, exempla ternarum apud me literarum nulla retinui. Nihil tunc minus cogitabam, quàm in publicum tales dare. Post aliquod tempus, ubi cùm ex alijs, tum ex ipsomet Stathmione cognouissem, ipsum eas ad doctißimos viros VVitebergam transmisisse, & tantum non publicasse, non immeritò dolui. Non enim ea perscriptæ accuratione fuerant, qua elaborari decet, quæ in conspectum doctorum hominum sunt uentura. Multa quoque in ijsdem erant ad rem, de qua disputabatur inter nos, nihil attinentia, utpote quæ ad nos duos solos pertinerent, quæq́ue alios scire minemè utile erat. Attamen cum primum opera amicorum exempla superiorum literarum recepissem, ne parum iudicaret me causæ confidere, dixim me eas editurum esse, ut non aliquo solum, sed plurimi legere possent. Preßi autem hucusque, quia grauioribus negocijs non occupatus modò, sed propemodum obrutus relegere, & quæ ad rem & quæstionem nihil facerent, sed de alijs rebus scripta essent, resecare non potui. Ergo superiore hyeme, cum discie- [p. 4] cti propter pestem à schola & vrbe exularemus, nec aliud facere eo tempore propter librorum absentiam, & loci extremam angustiam incommoditatemq́ue possem, prædictas epistolas recognoui, & inuitilibus amputatis ea tantum suo manere loco siui quæ ad rem controuersam[c2] aliquo modo pertinere iudicaui. His alias etiam quasdam ad alios de re fermè eadem conscriptas addidi, illas uidelicet, quæ aliquid operæpretij, hoc est, utilis alicuius rei quæstionisúe decisionem vel explicationem continebant. Et horum quidem nomina non expressi ferè, propterea quòd parum constaret, an nominari hic vellent. Qui uolent, aut seipsos nominabunt, aut alio loco & tempore à me, si Deo non secus uisum est, nominari poterunt. Intellexi etiam non multo pòst, unum ex his quorum in his literis mentio fit, abrecptum peste fuisse. Quicirca mox nomen expunxi, ne mortuos insectari velle viderer. Ac de Stathmione quidem alios malo iudicare. De cæteris quorum hîc literæ confutantur, non vereor affirmare doctrina eos & ingenio omnino plurimis antecellere. Etsi enim hanc causam frigidè egerunt, nihil tamen ex hoc laudi & existimationi eorum detrahitur. Quis enim quantalibet doctrinæ præditus, mala, imò peßimam causam doctè & solidè defendat? Quanquam iudico aliquos ex hix, non tam oppugnare sententiam meam, quam exercere me voluisse. Editionem verò literarum mearum ad ipsos, ideo non ægre ferent spero, quod veritatis studiosi hinc discere poterunt, quantum in utraque causa insit roboris & certitudinis. De hisce lectorem admonendum putaui, ne factum meum aliquis sinistrè interpretetur. Vale. Heidelbergæ, Calend[is] Nouemb[ris] Anno 1564.
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.
Thomas Erastus, Physician, says greetings to the pious and sincere reader.
When the most illustrious princes of Hennenberg called me from Italy to Schleusingen, and I began to practice medicine among them, it happened quite against my expectation that, whether I was to administer a drug, or make an incision in a vein, or try to offer some other remedy to the sick, many would ask in which sign of the Zodiac the Moon was then located, and what position it had in relation to the other planets. For although I knew that the Germans, more than the Italians, gave in to the vanity of astrology, this superstition seemed strange to me, as I was used to Italian practices.
Before I traveled to Italy, I often saw almanacs or calendars in which favorable and unfavorable days were marked for manuring fields, for weaning babies, for cutting nails and hair, for scarifying with cupping glasses, for bleeding, and for administering certain drugs or elixirs. And although I knew that some surgical procedures were done according to the calendar's instructions, I wasn’t aware that they were followed so superstitiously, to the point where people would disobey a prescribing physician if his orders did not align completely with the calendar.
Moreover, when I saw in these same almanacs that many days were chosen as favorable or unfavorable for traveling, for wearing new clothes, for moving to a new house, for trading, for conducting business with noblemen, for hunting, and, in short, for starting anything auspiciously, I couldn’t help but marvel at the ignorance of the common folk and pity their misfortune. Who wouldn't be deeply troubled by the fact that Christian men, contrary to piety and the clear command of God, observe days in this manner?
Indeed, farmers choose specific times for sowing, reaping, cutting wood, pruning vines and trees, and other farm tasks, not because the sky or stars promise success or failure, but because the changes in weather make certain tasks more or less appropriate at certain times. Similarly, doctors and sailors observe particular days and times, not because they believe these days inherently carry good or bad luck. Furthermore, it often happens that an opportunity to do something beneficial is lost while waiting for an auspicious day. How often and easily this happens to doctors is well known.
Indeed, I have sometimes hesitated to do what reason dictates because I have heard blame placed on a drug administered at the "wrong" time when the course of a disease did not proceed as hoped. And when everything happened as expected, there were still occasions when some believed that the medical treatment was dangerous if the doctor didn't consult the calendar before attending to the patient. From this, I observed a certain patient being gravely endangered because a physician hesitated to bleed him, due to the Moon being in Scorpio. I certainly took the risk and performed the bleeding, and while I demonstrated and taught that such observations were baseless, I could not convince them they were.
Although I have never wanted to flatter ignorant or elderly people, at times from the beginning, where I was certain that no harm would come to the patient, I have had to overlook or even give in to their ingrained superstition.
Afterwards, I began to reproach those delusions with greater audacity and stopped yielding to them in any matter. It seemed highly absurd and unjust that I should be commanded to modify the art I had learned in Italy from the most eminent, wise, and experienced men through years of observation, emulating their treatments to the best of my ability and diligence with good success (let the praise be to God Almighty) according to the prescriptions of astrologers and delirious thinkers, against reason and proven experience.
For this reason, I translated into the German language a booklet written in Italian by the most holy and learned man, Jerome Savonarola, which I had in my possession. I adjusted it for the understanding of the common people, hoping to divert at least some from this vain superstition. Some scholars highly praised it. However, many, profoundly ignorant and unlearned, condemned it and, through their vocal criticisms, written critiques, and prefaces in their almanacs and prognostications, cursed both the booklet and me. Their insults and accusations, which offered no valid reasoning for their opinions, I then, and still now, consider as mere barking of dogs. I do not wish to emerge victorious here, if I can help it. I would rather lose, as in their defeat they reveal their impiety more openly. Some tried to argue, not rightly, that I did wrong in challenging astrology. They seemed worthy of a response. Thus, I wrote the letters included in this volume, and besides these, several others, though they discuss almost the same topics.
The reason for this edition or publication is this: When Christophorus Stathmion, a physician, provoked me to write, and I thought I was writing to him alone, I kept no copies of my three letters. I least expected to publish them. Some time later, when I learned from various sources, including Stathmion himself, that he had sent them to learned men in Wittenberg and nearly published them, I was understandably upset. They weren't written with the precision befitting works meant for scholarly eyes. Many parts in them were irrelevant to our debate, concerning only the two of us, and were better left unknown to others. However, when I received copies of the previous letters from friends, so people wouldn't think I lacked confidence in my cause, I declared I would publish them so not just a few, but many could read them. I was delayed, though, as I was not only busy with more pressing matters, but almost overwhelmed and could not review and cut out what was irrelevant. Therefore, last winter, when we were banished from school and city because of the plague, and I could do nothing else due to the absence of books and the confines and discomforts of my location, I reviewed the said letters. After cutting out the unnecessary parts, I only allowed what I judged pertinent to the controversy to remain.
I have also added some other letters written to different people on the same topic, specifically those which seemed valuable, that is, containing some useful discussion or explanation of the matter. I have generally not revealed their names, primarily because I was unsure if they would want to be named here. If they wish, they can name themselves, or they may be named by me in another place and time, if God so wills. Not long after, I learned that one of the people mentioned in these letters had died from the plague. Hence, I quickly erased the name so as not to appear as though I was attacking the deceased. As for Stathmion, I would rather others form their opinion. Regarding the others whose letters are refuted here, I am not afraid to assert that in terms of knowledge and talent, they surpass many. Although they have defended this cause half-heartedly, it does not detract from their reputation and esteem. After all, who, no matter how learned, can defend a bad, or even the worst, cause skillfully and convincingly? However, I believe some of them did not so much want to challenge my opinion as to test me. I hope they won't be too upset about the publication of my letters to them, as seekers of truth can learn from them the strength and certainty of each argument. I thought it necessary to inform the reader about this to prevent any misconceptions about my actions. Farewell. From Heidelberg, on the first day of November in the year 1564.
