Preface, no date (1570), Gerhard Dorn to the Reader (BP.Dorn.1570-01)
| Author: | Gerhard Dorn |
| Recipient: | Reader |
| Type: | Preface |
| Date: | no date [1570] |
| Pages: | 12 |
| Language: | Latin |
| Quote as: | https://www.theatrum-paracelsicum.com/index.php?curid=2790 |
| Editor: | Edited by Julian Paulus |
| Source: | Gerhard Dorn, Lapis metaphysicus, aut philosophicus, no place, no printer 1570, sig. A5r–B2v [BP.Dorn.1570-01]
|
| Translation: | Raw translation see below |
| Abstract: | Dorn emphasizes the importance of practical experience over mere reading, comparing the understanding of complex ideas to the use of a key in a lock. The author is critical of those who reject or critique complex works due to their own lack of understanding or unwillingness to delve deeper. There is an acknowledgement of differing interpretations of the discipline and the use of language and metaphor within it. Ultimately, the author aims to illuminate this complex field with clearer language and practical teachings. The preface ends with an encouragement to the reader to apply themselves diligently in the pursuit of this knowledge and a farewell. (generated by Chat-GPT) |
| Back to Paratexts Back to Texts by Gerhard Dorn |
[sig. A5r] Præfatio.
Probare nos ab exordio decet, nostram Metaphysicam legitimam prolem, & quasuis alias adulterinas fore. Negant moderni Physici Metaphysiciq́ue pertinaciter quintam essentiam nostram. Hoc nobis argumentum est optimum, contra similes docendi suas opiniones fore nullas. Quid cœlum esse iudicabunt isti? Negare nobis audebunt esse quintum esse quid à quatuor ut purum ab impuris à Dei separatum, aut ignorare hoc ipso fatebuntur? Dubium non est eos arcanum hoc non intelligere. Si cœlum etiam à quatuor primis essentijs separatum esse nobis admittant, ergo quinta essentia. Nisi dixerint cœlum etiam fore quatuor elementa, & essentias quatuor puras, ut octo sint essentiæ. Hoc ipso negabunt cœlum purum existere, foreq́ue dicent, ut inferiora sint elementa. Nam puritas ab unione dicitur hoc loco magis quàm à sinceritate. Si quatuor elementa forent in cœlo, sicut inferius mixta: mixtim [sig. A5v] etiam apparerent in eo prout hic, quod minime fit. At unicum uidetur elementum, plurimis ornatum cœlestib[us] corporibus, ac tot quot mundus inferior: istis etiam correspondentibus, ut effectibus suæ causæ. Hæc est uera separatio elementorum, quam Alchimistas ueros imitari decet, purioris nempe substantiæ ab impuris elementis, ut superioris ab inferiore. Separatio uulgaris illa quæ fit oleorum ab quis, & horum à suis terris, qualitatum est, non elementorum. Vt si oleum, quod nonnulli aerem appellant à sua terra separetur & aqua, nil factum erit aliud, quàm quòd elementa uiscosiora, pinguiora, calidioráue, sint à suis qualitatibus per separationem earum facta. Nam cuiuis harum partium quoduis inest elementum, quocunque modo separetur. Saniùs ergo sic nominandæ sunt, uidelicet elementum calidum pro parte cui magis adhæret ignis, calor: humidum, cui aquæ magis humor: fridigum, cui aeris frigus, & siccum cui maximè terræ siccitas: quas quidem appellationes etiam usurpabimus infra. Sed ut ad cœlum redeamus, Istud incorruptibilem [sig. A6r] esse mundi partem ac alteram, quam superiorem antiqui Sapientes mundum appellarunt, et ab inferiori totius altera parte inferiore mundo corruptibili uidelicet, à Deo segregatam affirmarunt. Hand etiam uniuersalem essentiam quintam, & naturalem formam aptissimè uocamus. Inferiorem uerò mundum naturæ materiam etiam uniuersalem, & formarum eius omnium susceptiuam. Antequam à suo toto (quod Chaos nominatur) seiunctæ partes ambæ forent quas diximus, confusè continebat alteram utraque sic, ut postea uinculum unionis primæ & amoris in se retineat, ad alteram indies connecti cupiens alterutra. Qui quidem affectus atque desiderium, omnnis generationis causa est, & uerè natura dicitur. Hæc sunt physices nostræ principia, quæ meis latiùs præcedentib[us] libellis tractata sunt. Nunc uerò quæ Metaphysices nostræ principia sint, uideamus, ne carere suis dicant fundamentis, qui tam acriter & perperam in eam inuehuntur. Quia Metaphysica propriè nihil aliud est, quàm ars ex naturalibus constans principijs, & naturam excellens [sig. A6v] artificio, necessarium fuit eisdem uti principijs quibus ipsa, quòd alia fabricare nequeamus. At ubi suam terminauit Physicam, nos Metaphysicam inchoamus: accipientes ea quæ terminata perfectaq́ue naturaliter nobis reliquit & præparauit, ac ea supernaturali quodam artificio plus quàm perficimus. Et quia cœlum naturæ magnum tractare manubus non possumus omne, nostris nec organis elementa cuncta concludere, cogimur ad naturæ similitudinem, & imitatione ex naturalib[us] uenari magisterio nostro separationis nostrum cœlum ab impuris elementis nostris, ut Chaos nostrum fabricemus: à quo nobis inchoandum est opus hoc admirabile, quod naturæ magisterium excellere debeat. Iam, ni fallor, intelliges cur dicamus Metaphysicam nostram, opus omne superare naturæ. Nam separatio cœli ab elementis, aut prima diuisio Chaos, naturale non fuit artificium, sed merè diuinum. In eo tamen imitari naturam uerè dicimur, quòd per modum corruptionis atque generationis operemur in hac arte, & [sig. A7r] eisdem principijs utamur, quibus & ipsa. Latiùs dicimus in quouis elementato corpore naturali cœlum, & elementa pro parte contineri: aliàs generari non possunt. Ergo dum hæc separamus, formam & materiam similies habere possumu sillis, de quibus ante sui diuisionem Chaos extitit. Cur igitur in nos perperam latrat adhuc Cerberus? ac si forent impossibilia quæ per hanc docentur artem. Si cœlum superius & inferiora elementa per naturam suam generant omnia, cur ex eiusdem cœli partibus, & eorundem elementorum, ipsorum natura media per nos unà cum ipsis inclusa nostris organis, supernaturali magisterio primæ Chaos diuisioni simili, paruus mundus non generabitur? Si Deus tamen cuiquam annuerit, quo sine perficitur nihil et si rectè sit inchoatum. Hæc est unica uia qua peruenire licet ad medicinam uniuersalem & metaphysicam, indifferenter omnes morbos curantem, de qua desperant moderni Physici. Nón ne uident uniuersalibus includi particularia quæuis? Cùm igitur medicina ta- [sig. A7v] lis ex incorruptibili c&oelo, & elementis incorruptibilibus, aut ad incorruptibilitatem reductis fabrefacta sit, & ad uniuersi mundi ne dum similitudinem, sed resurrectionis etiam, cur non ualebit contra corruptiones omnes microcosmi se referentis ad medicinam hanc? Si resurrectionis mysterium intelligerent isti Zoili, fortassis non dissentirent à ueritate metaphysica. Verùm quòd eorum qui resurrectionem ignorarunt ac negarunt sectentur somnia, huius etiam arcani capaces existere minimè ualent, nec eo digni sunt. Quid ad nos? quanto magis ueritati resistere conabuntur, tanto nudius inscitiam suam ac ingenij ruditatem, uel suæ mentis obscuritatem & cæcitatem detegent. Ad uerarum artium studiosos conuertamus nos, rogemusq́ue Deum, ut alijs nebulas ab oculis auferat, & quæ reuelata suis esse uult, uidere queant. Fundamentis antea iactis, ac principiis positis in unico nostro Chaos, operæ precium erit huius partium extractionem à compositis naturalibus eos docere, qui credunt opus metaphysicum hoc à Deo datum [homini-][sig. A8r] bus fuisse, qui bonæ uoluntantis existunt. Has partes nempe cœlum & elementa rerum omnium esse diximus. Certum est omnibus à natura productis hæc inesse naturaliter, uerùm in aliquibus magis, in alijs minus: in nonnullis etiam extractu faciliu quàm in alijs. Vnde philosophorum sententia est, ut propinquiora, faciliaq́ue magis amplectanda sint. Similia sunt uinum optimum Tartarum, Mel recens, Flos anthos, Lilium rubeum, Chelidonia, Mercurialis, &c. De quib[us] per se, uel alijs medijs essentia quinta separari facillimè potest à suis crassiorib[us] elementis, & haec in sua qualitates prædominantes repartiri possunt: manentibus in quouis elemento quibusuis elementis. Animaduertendum est etiam, uinum dici philosophicum hoc loco posse liquorem omnem, de quo per artificium essentia quinta sua separari potest, ut infra de tritico, pane, granis baccisue Iuniperinis, &c. fieri docebimus. Nec ignorare debes, in hac arte si practivus esse uoles, formam & materiam de qua Chaos metaphysicum existit, esse quintam essentiam, [sig. A8v] aut cœlum (de quo loquuti sumus) rerum omnium & elementa. Quapropter uide ne confundaris appellationum uarietatibus. Non possum enim alijs uti uocabulis, quàm illis quæ ad hanc artem sunt necessaria. Si quæ tamen obscuriora fuerint, aut ænigmatibus uelata per scriptores antiquos, alijs elucidare conabor facilioribus. Non uolo tamen ut existimes mea me docere te, uel à me somniata, sed ea quæ ex probatissimis huius artis authoritatibus deprehendere potui, clariori sensu describere tibi, ne desperes cùm plurimis, qui uel ob scriptorum istorum intricationem aut obscuritatem, à secunda lectura semper abstinent ac uituperant iniustè, cùm sui crassitiem ingenij potiùs, & ignauiam carpere uel acuere deberent. Considera igitur ea quæ diuerso ab antiquis progressu tibi per me tradita, non sensu diuersa tamen existunt: et facilè percipies ea quæ tibi priùs obscura uidenbantur, si huius negociij uel tantillum intellectus habeas. Multa quidem in hac arte detexi, quæ non inuidiæ causa nobis ob- [sig. B1r] tegerant antiqui, sed ut ab indignis tuta forent & maliciosis hominibus: nec ego hac de causa quòd clarius loquar, istis uiam faciliorem esse cupio, sed uerè studiosis. Non est ergo quòd mireris cur alium in horum tractatione, quàm antiqui fecerint, scribendi modum obseruem. Hoc in tui gratiam factum putes, melius ut intelligas. Quapropter ab hoc te studio non remorentur fallacium artium discipuli, qui quam non uiderunt hactenus, nec ferre lucem ualent, nec alios uidere cupiunt. Exemplum hoc tibi sit inscitiæ suæ, quòd neminem eorum uideas, qui contra scriptores antiquos in hac arte calamum arripiat, ut probabilibus rationibus & ex arte deductis redarguat, sed calumnijs & iniurijs ut afficiat eos: quas etiam dum probare nequit (quantumcunque doctus existat) probos uiros obscuris, & Simiistis (ut ita loquar) non chymistis, qui uelut simiæ quoduis ementiuntur opus, comparat. Non satis est dicere, Hic est nequam atque deceptor: sed causam adferre cur talis existat eum oportet, qui sic alios au- [sig. B1v] det appellare: uel ipse talem se fore hoc ipso palàm facit. Diaboli siquidem est opinio, quosuis alios calumniatores appellare, quòd etiam tales fore cuperet omnes: sic & eius filij bonos persequuntur. Aliqui tamen chymistæ, similes etiam chymistas redarguere uoluerunt, fortè quòd alijs uterentur uocabulis, quàm antiqui ueri chymistæ posuerint, uel artem istam fabulosis poetarum figmentis allegoricè tribuerint (Qua quidem Rhetorices figura, quæuis ad alium sensum & falsò contorquere facillimè licet) Verùm eorum scripta rectè si iudices, neutram alteram intelligere partem uidebis, uel utramque scopum nondum attigisse. Vbi non inuidia regnat aut ambitio? Multi uel quia non possunt artem hanc assequi, uel quòd alios in ea ingenio feliciori se uideant: aut in artem ipsam, aut in eos qui scripserunt obscurius quàm ferat eorum intellectus, inuehuntur: eoq́ue sibi laudem comparasse putant, quòd alios carpserint. At non scribunt quis uerior scopus artis existat, nec dilucidius, aut clarius [sig. B2r] eam exponunt. Quotquot sunt huius farinæ homines unà cum suis mordacibus limis, uix flocci pendo. Si quid ad artem istam adferre boni potero, uel clarioribus uerbis eam tractate (seruata modestia tamen) faciam sedulò quod uirum alteri cuiuis proximum ex charitate decet. Vbi me fuerint aggressi, uidebo quid & qua ratione respondeo. Non prius in alios libenter feror, quàm ab eis lacessitus uerbis, factis, aut scriptis (ut antea falsò perperamq́ue malo patrantis & ignominia sua) fuerim. Hæc sunt igitur, quæ pijs probisq́ue lectoribus expono legenda prius, & exactissimè demum cum antiquorum scriptis conferenda, & ubi concordare uiderint, fidem adhibeant, aliàs non. Impossibile tamen fuerit eximio cuiuis ingenio lectura sola rem ipsam addiscere. Quapropter operando magister in arte hac fiat oportet eum, qui potiri cupit in ea suo desiderio. Nulli rei scriptura melius comparari potest, quàm claui: hæc nisi tradatur, ad occlusa non facilis patet aditus, nec nisi mittatur in seram. Non secus donec [sig. B2v] munus ad opus hoc applicueris, non prius arcana, quæ Deus sub rerum natura conclusit, ut aliquando hominibus innotescerent, intelliges. Quæ tibi proponimus igitur, ut clauem accipias, qua reserare sincero studio seras physicas metaphysico magisterio discas. Interim quos tulimus qualescunque hosce labores, in tui gratiam candide Lector contulimus. Boni consule & uale.
English Raw Translation
Generated by ChatGPT-4 on 20 July 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.
Preface.
We ought, from the beginning, to demonstrate that our metaphysics is a legitimate offspring, and any others are to be considered adulterous. Modern physicists and metaphysicians stubbornly deny our fifth essence. This is our best argument that their similar teachings are unfounded. What will these people deem the heavens to be? Will they dare deny us that the fifth being is something separate from the four, as the pure is from the impure, separated from God, or will they admit their ignorance in this regard? It is clear they do not understand this mystery. If they even admit to us that the heavens are separate from the four primary essences, then it is the fifth essence. Unless they say the heavens are also the four elements and four pure essences, making eight essences. By doing this, they will deny the purity of the heavens, asserting that the lower elements exist there too. For purity here is said to result more from union than from sincerity. If the four elements were in the heavens as they are mixed below, they would also appear mixed there as here, which certainly is not the case. But it seems to be a single element, adorned with many celestial bodies, as many as the lower world, even corresponding to them, as effects of their cause. This is the true separation of elements that genuine alchemists should imitate, namely the separation of purer substance from impure elements, as of the superior from the inferior. The common separation, which is made of oils from things, and of these from their earths, is a separation of qualities, not of elements. If the oil, which some call air, were separated from its earth and water, nothing else would be achieved, except that the thicker, greasier, or warmer elements are made from their qualities through their separation. For any element is inherent in each of these parts, however it is separated. It is therefore healthier to name them this way, namely the hot element for the part to which fire's heat adheres more, humid for that which is more damp with water, cold for that which has the cold of air, and dry for that which has most of the dryness of the earth: we will also use these names below. But to return to the heavens, this is the incorruptible part of the world and the other part, which the ancient Sages called the superior world, and affirmed to be separated by God from the lower part of the whole world, that is, the corruptible inferior world. This is also very aptly called the universal fifth essence and the natural form. The lower world, however, we also call the universal matter of nature, and capable of all its forms. Before both parts we mentioned were separated from their whole (which is called Chaos), each confusedly contained the other, so that afterwards it retains in itself the bond of the first union and love, desiring every day to be connected to the other. This longing and desire is the cause of all generation, and is truly called nature. These are the principles of our physics, which have been treated more extensively in my preceding books. Now, let us see what the principles of our metaphysics are, lest those who so sharply and wrongly attack it say it lacks its own foundations. Because Metaphysics is properly nothing else than an art based on natural principles, and exceeding nature by artifice, it was necessary to use the same principles as nature, as we cannot construct anything else. But where Physics ends, we begin Metaphysics: taking what nature has left us, completed and prepared naturally, and we perfect it further with some supernatural artifice. And because we cannot manipulate the whole of nature’s great heaven with our hands, nor contain all elements with our organs, we are forced to mimic nature, and imitate her with our teaching of separation from our impure elements, to create our Chaos: from which we must begin this marvelous work, which should exceed the craftsmanship of nature. Now, unless I am mistaken, you will understand why we say our Metaphysics surpasses all the work of nature. For the separation of heaven from the elements, or the initial division of Chaos, was not a natural artifice, but purely divine. Yet in this we are truly said to imitate nature, because we work in this art by way of decay and generation, and we use the same principles as nature. We say more broadly that in any natural elemental body, the heavens and the elements are contained in part: otherwise they cannot be generated. Therefore, while we separate these, we can have form and matter similar to those from which Chaos existed before its division. So why does Cerberus unjustly growl at us? as if what is taught through this art were impossible. If the upper heaven and the lower elements generate everything by their nature, why from parts of this same heaven, and of the same elements, won't a small world be generated by us with our organs enclosing their intermediate nature, with a supernatural mastery similar to the primary division of Chaos? If God nevertheless grants his consent, without which nothing is accomplished, and if it is correctly initiated. This is the only way to arrive at the universal and metaphysical medicine, indiscriminately curing all diseases, which modern physicians despair of. Do they not see that all particulars are included in the universal? Therefore, when such a medicine has been made from the incorruptible heaven, and from the incorruptible elements, or from those reduced to incorruptibility, and in resemblance not only to the whole world, but also to the resurrection, why will it not prevail against all corruptions that refer to this medicine of the microcosm? If these detractors understood the mystery of the resurrection, perhaps they would not dissent from the truth of metaphysics. But as they follow the dreams of those who ignored and denied the resurrection, they are hardly capable of understanding this secret, nor are they worthy of it. What is it to us? The more they will try to resist the truth, the more clearly they will reveal their ignorance and rudeness of genius, or the darkness and blindness of their mind. Let us turn to the seekers of true arts, and let us pray to God that he removes the clouds from others' eyes, and that they may see what he wishes to reveal to his chosen ones. Having laid the foundations and set the principles in our unique Chaos, it will be worth teaching the extraction of its parts from natural compounds to those who believe that this metaphysical work has been given to men by God, who are of good will. We have said that these parts, namely the heaven and elements, are the essence of all things. It is certain that these are naturally present in everything produced by nature, but in some more, in others less: in some things even easier to extract than in others. Hence it is the opinion of the philosophers that the nearer and easier things should be more embraced. Similar are the best wine Tartar, fresh Honey, Flower anthos, Red Lily, Chelidonia, Mercurialis, etc. From these, by themselves or other mediums, the fifth essence can most easily be separated from its coarser elements, and these can be divided into their predominant qualities: with any elements remaining in each element. It should also be noted that "wine" in this philosophical sense can mean any liquid from which the fifth essence can be separated by artifice, as we will teach later with wheat, bread, juniper berries, etc. And you should not ignore, if you want to be practical in this art, that the form and matter from which the metaphysical Chaos exists, are the fifth essence, or heaven (of which we have spoken) of all things and elements. Therefore, beware lest you be confused by the variety of names. For I can use no other words than those necessary for this art. However, if anything is more obscure, or veiled in enigmas by ancient authors, I will try to elucidate them with easier ones. But I do not want you to think that I am teaching you my things or my dreams, but those that I have been able to gather from the most approved authorities of this art, to describe them to you in a clearer sense, so that you do not despair with many, who either because of the intricacy or obscurity of these authors, always abstain from a second reading and unjustly disparage, when they should rather be criticising or sharpening their dull wit and laziness. Therefore, consider those things which, though given to you by me in a different progression from the ancients, are not, however, different in sense: and you will easily perceive those things which seemed obscure to you before, if you have even a little understanding of this business. Indeed, I have revealed many things in this art, which the ancients had not concealed from us out of envy, but so that they might be safe from unworthy and malicious men: and I do not for this reason, because I speak more clearly, wish to make the way easier for these people, but truly for the studious. Therefore, do not let the disciples of deceitful arts hold you back from this study, who have not seen so far, nor can bear the light, nor want others to see. Let this be an example to you of their ignorance, that you see none of them who would pick up the pen against the ancient authors in this art, to refute them with probable reasons and deductions from the art, but rather seeks to affect them with slanders and injuries: which, even if he cannot prove (however learned he may be), he compares the respectable men with obscure ones, and not chemists but Simiists (so to speak), who, like monkeys, counterfeit any work. It is not enough to say, "This one is a scoundrel and a deceiver": but he who dares to call others so must provide a reason why he is such, or by this very fact he openly shows himself to be such. It is indeed the Devil's opinion to call anyone else slanderers, because he would wish all to be such: so also his children persecute the good. However, some chemists have wished to refute even similar chemists, perhaps because they use different words than the ancient true chemists, or they attribute this art to the fabulous fictions of poets allegorically (With this figure of Rhetoric, it is very easy to twist anything to another and false sense). But if you judge their writings rightly, you will see that they understand neither one part nor the other, or that they have not yet reached the goal. Where does envy or ambition not rule? Many either because they cannot attain this art, or because they see others more successful in it than themselves, attack either the art itself, or those who have written more obscurely than their understanding can bear: and they think they have gained praise for themselves, because they have criticized others. But they do not write what the true goal of art is, nor do they explain it more clearly or brightly. I care little for people of this grain, along with their biting files. If I can bring anything good to this art, or treat it in clearer words (while maintaining modesty), I will do so diligently, as charity requires one man to do for another. When they have attacked me, I will see what and by what reason I respond. I do not readily move against others until I have been provoked by their words, deeds, or writings (as previously by the false and wrongly evil doer and his disgrace). These are the things, then, that I set forth to be read by pious and upright readers, to be compared most carefully with the writings of the ancients, and where they agree, let them believe, otherwise not. However, it is impossible for anyone of outstanding intelligence to learn the matter itself by reading alone. Therefore, he who wishes to possess this art must become a master in it by working. Nothing can be compared better to writing than a key: unless this is handed over, the path to the locked doors is not easily opened, nor unless it is put into the lock. In the same way, until you have applied your gift to this work, you will not understand the secrets, which God has hidden under the nature of things, so that they might at some time become known to men. What we therefore propose to you is that you receive the key, by which you learn to unlock the physical locks with sincere study in metaphysical teaching. In the meantime, we have contributed these labors of ours, whatever their nature, to you, gentle Reader. Take care of yourself and farewell.
