Preface, 1574-06-23, Thomas Erastus to the Reader
| Author: | Thomas Erastus |
| Recipient: | Reader |
| Type: | Preface |
| Date: | 23 June 1574 |
| Place: | no place |
| Pages: | 3 |
| Language: | Latin |
| Quote as: | https://www.theatrum-paracelsicum.com/index.php?curid=2985 |
| Editor: | Edited by Julian Paulus |
| Source: | Thomas Erastus, De occultis pharmacorum potestatibus, Basel: Pietro Perna 1574, sig. *3v-*4v [BP.Erastus.1574-01]
|
| Translation: | Raw translation see below |
| Abstract: | Erastus acknowledges the challenges of challenging established opinions and beliefs. Recognizing that longstanding sentiments often bear more weight than robust arguments, he emphasizes his genuine pursuit of truth, not personal ambition. He conveys humility, stressing that truth can be suppressed but never completely defeated. Referring to ancient writers, he notes that even esteemed figures like Galen are not infallible. The author underscores his indifference to public opinion and praises, prioritizing a clear conscience and true understanding above all. He presents his arguments with an open invitation for correction, underlining the value of collective wisdom in uncovering truth. Asserting that his motivations are purely academic and not for personal glory, he deems it disgraceful to seek acclaim by criticizing others, especially those who've contributed positively to society. (generated by Chat-GPT) |
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[sig. *3v] Avthor aeqvo et candido lectori s[alvtem] p[lvrimam] d[icit].
Haud nescio, Candide Lector, quàm multa consideranda sint ei, qui vulgò receptam, & ex longo tempore confirmatam opinionem refutare decreuit. Nam vt alia nunc omittam, sententiæ vetustas, præiudicata in animis opinio: eorum denique, qui tradiderunt, authoritas, plerunque plus valent, quàm argumenta quantumuis firmissima. Maxima certè pars hominum ne ambigendum quidem putat de ijs, quæ à probatissimis vetustatis Scriptoribus prodita sunt: præsertim si vero similia sint: & explicatus habeant difficiles, vt falsitas eorum ægrè deprehendatur. Sic fit, vt veritatem eruere conantem rideant: rationes, priusquam ponderarint, contemnant: adeoq́ue Sophistices accusent: ambitionis potius quàm veritatis studio moueri arbitrentur. Quod ne nobis in præsentiarum accidat, rogatum te velim, ne in hanc suspicionem me voces: à qua per Dei Opt[imi] Max[imi] gratiam ita sum alienus, vt esse magis vix vllus possit. Multò mori malim, quàm sciens & prudens vanæ gloriolæ causa veritatem in re vtili obscurare, dissimulare, inuoluere, aut tegere. Præterquam enim, quod impium est, frustra etiam tentemus. Etenim veritatem oppugnari & premi, at expugnari & opprimi non posse præclarè scio. Tantum ergo abest, vt hinc gloriam sperare sanæ mentis homo debeat, vt præter iram Dei & hominum nil nisi infamiam summam exspectare possit: nisi si gloriosum iudicat inter Philostratos, Phalarides, Nerones, & his similes nebulones alios, numerari. Ad quam rem, rogo te, laus prodest, quàm vt ex stultis (id est, sibi placentibus) insanos [sig. *4r] efficiat? Plerique omnes laudant & vituperant, quæ non intelligunt. Ad me quod attinet, parum rectè solicitus vnquam fui, quid in me vel iustè probarent, vel iniustè damnarent homines: vt qui persuasum semper habuerim, nec viuo mihi nec mortuo vel laudem prodesse, vel iniustam vituperationem obesse: quandiu hoc egero, vt tranquillam conscientiam retineam: & neque commendationibis neque reprehensionibus à recto me abstrahi finam. Quomodo immeritum me laudari à quoquam desiderem, qui ne iustas quidem laudes magni vnquam feci? Quod facio, non ob id facio, vt vel doctior alijs iudicer, vel alios contemnam: sed vt priuatim ac publicè pro viribus artis nostræ studia promoueam: quicquid tandem de me cuique sentire libeat. Sed non debebas inquiat fortè aliquis, tot præstantes doctrina viros damnmare: aut tot seculis laudatam opinionem impugnare? Si præterito Galeni nomine hanc disputationem ordiri & pertexere licuisset, libenter equidem dissimulauissem: tametsi non ipsum accusem, sed ius hac de re sententiam duntaxat expendi desiderem. Quod de Archigene is prodidit, de ipso, de me, de alijs omnibus, rectè dici posse censeo: χαλεπὸν γὰρ (inquit) ἄνθρωπον ὄντα μὴ διαμαρτάνειν ἐν πολλοῖς: τὰ μὲν ὅλως ἀγνοήσαντα: τὰ δὲ κακῶς κρίνοντα: τὰ δὲ ἀμελέστερον γράψαντα. Ego sanè sic nondum desipio, vt me errare non posse arbitrer: nec tantum sibi credidit Galenus, vt nusquam se errauisse putauerit. Quamobrem sic propono, quæ de hac desceptatione meditatus fui, vt refelli argumentis ex animo cupiam, quæcunque à vero dissentanea iudicabuntur. Nam vt mihi licere opinatus sum in aliorum sententias inquirere: sic alijs quoque permissam esse potestarem scio meas cogitationes examinandi & excutiendi: quò veritas vbique eruatur. Et quid potest homini veritatis amanti & cupido accidere iucundius aut optabilius, quàm si alio- [sig. *4v] rum laboribus & industria dormiens ipse proficiat? Si veritate nihil est præstabilius, quomodo non plurimum debere me ei putem, qiu errore detecto eam mihi commonstrauerit? Serio dico, nullum mihi beneficium maius dari posse, quàm si veritatem, vbi ea me fugit, doceat. Duo igitur abs te, optime Lector, impetrare vehementer cupio. Primum est, vt certò tibi persuadeas, me hæc non captandæ laudis aut gloriæ, sed solius veritatis inuestigandæ & cognoscandæ causa exarasse. Quippe flagitiosum esse statuo ex reprehensionibus aliorum, præsertim de bonis artibus & humano genere optimè meritorum laudem sibi comparare velle. Alterum est, vt, quæ non recte asserui, corrigas: ne fortè alios imprudens in eundem meum errorem inducam. Hoc qui faciet, non me tantum sibi immortali beneficio deuinciet, verùm etiam de arte nostra præclarè censebitur meritus esse. AEternus æterni Dei Patris filius, vnus cum Patre & Spiritu Sancto Deus, Dominus noster Iesus Christus sua nobis gratia semper præsto sit: quò nihil aliud cogitemus, quàm vt publicè priuatimq́ue maximè prosimus, Amen. Heidelbergæ, 9. Cal[endis] Iulij, anno 1574.
English Raw Translation
Generated by ChatGPT-4 on 15 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.
The author sends the most greetings to a fair and candid reader.
I am not unaware, Dear Reader, how many things must be considered by him who has resolved to refute an opinion generally accepted and confirmed over a long period of time. For setting aside other matters for now, the age of a sentiment, the prejudiced opinion in the minds [of people], and the authority of those who have handed [these opinions] down, often carry more weight than even the strongest arguments. Indeed, the majority of people do not even think it is open to doubt concerning things handed down by the most esteemed ancient writers, especially if these things seem true and explain difficulties so that their falseness is hardly detected. Thus, those trying to uncover the truth are often laughed at; their reasons, even before being weighed, are scorned, and they are accused of sophistry, believed to be driven more by ambition than the pursuit of truth.
To ensure this doesn't happen to us at present, I kindly ask you not to harbor such suspicions against me. I am so far removed from this by the grace of the Most Good and Great God, that hardly anyone could be more so. I would rather die than knowingly and prudently obscure, disguise, entangle, or cover up the truth for the sake of vain glory. For besides being impious, it is also a futile effort. For I am well aware that the truth can be attacked and suppressed, but it cannot be conquered or overwhelmed. Therefore, a sane man should not hope to gain glory from this; instead, he can expect nothing but infamy from God and men, unless he deems it glorious to be counted among deceivers like Philostratus, Phalaris, Nero, and similar charlatans. For what good is praise, except to turn fools (that is, those who are pleased with themselves) into madmen? Most people praise or blame what they do not understand.
As for me, I have never been overly concerned about whether people rightly approve or wrongly condemn me. I have always been convinced that neither praise nor unjust criticism can help or hurt me in life or death, as long as I maintain a clear conscience and neither let commendations nor criticisms lead me away from the right path. Why would I desire anyone to praise me undeservedly when I never valued even deserved praises? I do what I do, not in order to be judged more learned than others or to look down on them, but to promote the pursuits of our art both privately and publicly, regardless of whatever anyone may think of me.
"But you should not have," perhaps someone might object, "condemned so many excellent men in learning or attacked an opinion praised for so many centuries." If I could have begun and completed this discussion without naming Galen, I would gladly have done so. However, I do not accuse him; I only desire to weigh his opinion on this matter. What he reported about Archigenes, I believe, can rightly be said about himself, about me, and about all others: "For it is difficult," he says, "for a man not to err in many things: some through total ignorance, some through poor judgment, some through careless writing." Indeed, I am not yet so foolish as to believe that I cannot err, and Galen did not trust himself so much as to think he never erred. Therefore, I present my thoughts on this debate in such a way that I genuinely wish to be refuted by arguments, for whatever will be judged contrary to the truth.
For just as I have believed it permissible to inquire into the opinions of others, I also know that others have the same right to examine and test my thoughts so that the truth may be unearthed everywhere. And what can be more delightful or desirable for a lover and seeker of truth than to benefit from the labor and diligence of others even while he is at rest? If there is nothing more excellent than the truth, how can I not consider myself greatly indebted to the one who, by pointing out an error, has shown it to me? I say in all seriousness that no greater favor can be given to me than teaching me the truth where I have missed it.
Thus, I greatly desire to obtain two things from you, esteemed Reader. The first is that you firmly persuade yourself that I have written these things not for the sake of seeking praise or glory, but solely for the purpose of investigating and knowing the truth. I indeed deem it disgraceful to try to gain praise for oneself through the criticisms of others, especially those who have been highly meritorious in noble arts and for the good of humanity. The second is that you correct anything I have not asserted correctly, lest I inadvertently lead others into the same error as mine. Anyone who does this will not only bind me to them with an eternal debt of gratitude but will also be deemed to have rendered outstanding service to our field.
May the eternal Son of the eternal God the Father, one with the Father and the Holy Spirit, our Lord Jesus Christ, always be with us by His grace. So that we may think of nothing else but how we can best serve both publicly and privately. Amen. Heidelberg, 9th day before the Calends of July, in the year 1574.
