Dedication, 1566-05-20, Marcus Ambrosius to Mayor and City Council of Danzig

From Theatrum Paracelsicum
Author: Marcus Ambrosius
Recipient: Mayor and City Council of Danzig
Type: Dedication
Date: 20 May 1566
Place: Neisse
Pages: 8
Language: German
Quote as: https://www.theatrum-paracelsicum.com/index.php?curid=1825
Editor: Edited by Julian Paulus
Source: Paracelsus, Meteora, ed. Marcus Ambrosius, 1566 [BP079]
CP: Not in Kühlmann/Telle, Corpus Paracelsisticum
Translation: Raw translation see below
Abstract: Ambrosius discusses the ancient philosophical belief that true wisdom is attained through self-knowledge, calling man a "microcosm" or a reflection of all of creation. He emphasizes the importance of understanding our natural world - the universe and the four elements - which are intricately tied to our existence. Ambrosius commends the scholars of the past, such as Plato, Aristotle, and Democritus, but critiques their tendency to restrict their understanding to earthly matters while overlooking or simplifying heavenly ones. He highlights the insights of Paracelsus, who dived deeper into understanding the creations of God, arguing that his teachings align better with Christian beliefs than those of Aristotle or any other philosopher. Ambrosius uses the example of the Aristotelian explanation of wind and critiques it as inadequate, suggesting that a deeper divine influence is at work. He urges the reader to study diligently, avoid quick judgement, and compare various philosophic perspectives before forming an opinion. (generated by Chat-GPT)
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[sig. A2r] Den Edlen/ Gestrengen/ Namhafften vnd Wolweysen Herrn N. Bürgermeyster vnd Rathmannen der Kömniglichen Stadt Dantzig in Preussen etc. meynen großgünstigen lieben Herrn vnd förderern.

Es haben die alten Philosophi/ vor eine grosse weissheit auff Erden gehalten/ so sich der Mensch was er sey selber erkennete/ vnd wann sein vrsprung oder herkommen sey/ bedechte/ darumb sie auch das dictum γνῶθι σεἀυτον das ist/ erkenne dich selber/ dem Apollini zugeeygnet/ als were es vom Himmel dem Menschen zum besten als ein Hoe Lehr zugesandt/ Dann weil Gott den Menschen die edleste Creatur auss sonderem rath geschaffen/ hatt er seine Göttliche weissheit in dieselbe als sein Ebenbild gepflantzet/ vnd jn gleich wie ein Spigel/ darinnen alle geschöpff vormercket/ wunderbarlicher weise formiret/ dauon er dann auch μικρόκοσμοσ [sig. A2v] die kleine Welt genandt ist worden/ So nun die Alten erfarene Menner dieses für eine grosse weissheit gehalten/ die menschliche Natur vnd eygenschafft zuerkennen. Jst gewiss auch jhr meynung gewesen/ das man die grosse Welt/ das ist/ den gantzen vmbkreis so von Gott dem Allmechtigen/ geschaffen/ eygentlichen erkündige/ vnd sich darinnen spigele. Dann weil die gantze Welt gleich wie eine zeitliche wonungk dem Menschen zugetheilet/ wil vns von nöten sein/ das wir solcher wonung/ stelle/ Natur/ gelegenheit vnd operation rechtschaffen erkennen. Gleich wie einem Wandersman wol anstehet/ des Landes arth vnnd eygenschafft/ dadurch er zuwandern vormeinet fleissig zuerforschen. So wil vns die wir inn dieser Welt wandersleute sein/ nicht weniger gebüren jhre Natur vnd die wirckung der vier Corporum des Himels/ der Lufft/ des Wassers vnd der Erden/ von welcher alle ding jhren vrsprung haben/ vnnd daraus fliessen/ auch inn dieselbe nach jhrer resolution widerumb sich kehren/ mit allem fleis zuergründen/ daher kommen viel vnd mancherley Bücher die sie mit grossem fleis vns geschrieben/ vnd darinnen des Himels lauff/ der Sternen wirckung/ jhr eygenschafft vnd jnfluentz zuuorstehen gegeben haben/ vns darum mitgetheilet/ das wir in derselben weisheit vnd göttlichen erfarung vns auch befliesseten/ Darzu ist von Gott dem Allmechtigen die vernunfft/ der vorstandt/ ja Gottes Ebenbildt inn die [sig. A3r] Menschen eingepflantzet/ das sie sich derselben gebraucheten/ die werck Gottes erkenneten/ jhn für den rechtschaffenen Werckmeister hilden/ auch erwegten das solchs alles dem Menschen zu gutte vnnd zu seiner vnderhaltung gemacht/ sich derselben anmossete/ sie geniesse vnd Gott dafür danckete. Diss lehret vns die rechtschaffene Philosophia das erkentnus der weisheit/ welche aller ding der menschlichen vnd Götlichen vrsprung herkommen vnd nutzbarkeit ergründet/ vnd vns in diesen vnderweiset. Diese kunst haben die alten Heydnischen Philosophy hoch geachtet/ ob sie schon in diesem tunckelen licht der Natur so durch das fleisch tieff verschattet den rechten Meister vnd weg nicht haben erkennen mögen/ so haben sie sich doch hoch darinnen befliessen vnd durch jhre stette mühe dahin gebracht/ dz sie vieler natürlichen dingen lauff erfunden/ dadurch sie von den Menschen vorstendige vnd Weltweyse Leute geachtet: als gewesen sind bey den Ægyptijs die Gymnosophistæ, bey den Indis die Brachmanni, die nicht allein mit d...ehr[n1]/ sondern auch mit eusserlichen eingezogenen leben/ die anderen weit vbertroffen. Von solcher Philosophia haben jr viel geschrieben/ als Plato, Aristoteles, Democrit: &c. vnnd andere mehr/ aber die haben des rechten grundes weit gefehlet/ dann sie sich alleine inn diesen jrdischen dingen bekömmert/ jhr herkommen vnd vndergang nach menschlichem synn vorgegeben: von den himlischen aber haben sie auff [sig. A3v] das einfaltigste vnd schlechste geredet/ wie wir sehen in jhren meteoris da sie aller impression vnd wirckung/ so im Himel/ Lufft/ Wasser vnd Erden geschehen/ diese materia vnd vrsprung gesetzet/ nemblichn die exhalationes oder dünste die in der Erden sein/ oder vber die Erden erhaben werden/ vnd græcè ατμίϛ vnd ἀναθυμίασιϛ genennet/ jhr causa efficiens sey die würmbde des Himels vnd kelte der Lufft/ Das aber in diesen vnd andren himlischen vnnd jrdischen operationibus ein grössers dahinden sey/ vnnd viel ein treffenlicher causa efficiens dieses ausrichte/ ist aus tieffer ergründung dieses waren vnd hochuerstendigen Mannes des Theophrasti Paracelsi lehre wol zuuernemen/ der nicht von solchen dingen redet die kein wesen haben/ vnd allein mit der Imagination begrieffen werden/ als do ist jhre prima materia welches alelr Aristotelischen Philosophy grundfest ist/ vnd allein νοθῶ λογισμῶ das ist mit einem wahn erkent wird/ sondern er sagt von den wesentlichen principijs Mercurio, Sale & Sulphure die in einem jeden dinge zufinden/ vnd wider darein inn jhrem vndergang resoluirt werden. Wiewol etzliche dieses Hochgelarten Mannes ergründte warheit tadeln das er ein ander Philosophia dann die gemeinen Physici fürbringet. So findet sich doch im werck vnd ein jeder so diesen dingen fleissiger nachtrachtet/ mus bekennen/ das des Theophrasti lehr vnser Christlichen Religion gemess/ die geschöpffe Gottes hoher ergründet/ dann Aristoteles vnd alle [sig. A4r] andern Philosophi je gethan haben/ dauon weit laufftiger konde geschrieben werden/ aber vmb der kurtze wille wil ichs bleiben lassen vnd nur ein klein Exempel anzeigen. Aristoteles den sie für den gewaltigsten Philosophorum haltendt/ schreibet in seiner Physica das der Wind nichts anders sey dann ein vorsamblung vieler dünste die aus der Erden gezogen vnd in der Lufft hin vnd her getrieben werden/ welches so man fleissiger betrachtet/ leichtlichen befunden wirdt/ das es gar zu geringe vnd seychte dauon geredet ist/ wie konden die winde so richtig jhre angulos halten/ das der von Orient jener von Occidente bliesse/ der von Mittag jener von Mitternacht keme/ so es nur ein dunst wer der hin vnd her wie ein fligende feder getrieben würde?

Alhier aber wir was gewissers vnnd gründtlichers gesagt/ das die Sternen oder jre specifica forma der geist inn Sternen/ ja Gott selber als durch sein geschöpff die winde erwecket den regen vnnd wolcken machet/ wie der Psalmist saget/ Qui producit ventos de thesauris suis &c. Item. Qui dat niuem sicut lanam nebulam sicut cinerem spargit. Also wirdt auch von den anderen impressionibus von den Aristotele gar liderlichen geredet/ das sie alle aus dem dunst vnnd rauch herkommen/ Welches alhier kürtzlich darumb vormeldet wirdt/ damit ein jeder fleissig acht darauff gebe/ vnd nicht eher richte oder tadele dann ers recht vorstanden habe/ Sonder ein jeder lese vnnd ergründe es mit fleis/ hernach [sig. A4v] balde er die Physicos gegen einander/ vnd letzlich mag er iudiciren, welcher den rechten kern am besten troffen. Es sol auch niemandt wunder nemen/ das der treffliche Lehrer Theophrastus von seinen Elementis anders als Aristoteles redet/ vnd die vier corpora den Himel/ Lufft/ Wasser/ Erde/ Mütter nennet/ Also redet der geist Gottes durch den Esdram[m1] vnd saget/ das die Erde jhre matricem das ist/ jhre mutter habe/ die inn jhrer Jugendt grössere ding gebieret/ im Alter kleinere/ vnd sol dieses weniger dann nichts jemanden jrren/ Dergleichen möcht jemandt zweifeln wie die Sterne den regen machen/ so jr keiner solchs nicht genugsam fassen vnd vorstehen kan/ aus deme was aus diesem Buch gesaget wirdt/ so glaube man den Propheten/ das Gott inn der Schöpffung die Wasser inn zwey theil getheilet/ eins in die hohe/ das ander auff die Erden geordnet/ dann also sagt er:[m2] Et secundo die creasti spiritum firmamenti, & imperasti ei vt diuideret, & diuisionem faceret inter aquas, vt pars quædam sursum recederet, pars vero deorsum maneret. Dauon haben auch die He...i[n2] dem Himel Haschamaim welches ein Compositum ist von dem wörtlein Ham das ein stelle heisset vnd maim das heist Wasser/ das der Himel ein stelle sey da viel wassers ist/ Daraus genugsam zuuorstehen das diese Philosophia von den Heydnischen geduncken weidt vnderschiden/ die vnser Christliger Religion gemes/ die Göttlichen werck vns rechtschaffener vor die augen [sig. A5r] helt/ den Schöpffer vnd Werckmeister fein furbildet vnd aller ding einen besseren grundt lehret. Wie dann solchs inn diesem Buch fleissig vormeldet wirdt/ welches bisher vorhalten worden/ da es mir aber sonderlichen zu handen kommen/ hab ichs vor vnbillich geachtet/ das dasselbige lenger vordrucket/ sonder vielmehr zu erklerung Gottes geschöpffe vnnd errettung der warheit/ aufs ehest an tag gebracht würde.

Weil aber die Bpcher des tewren vnnd von Gott gelerten Mannes Theophrasti von vielen gehasset/ das sie nicht das alde Liedlein/ sondern was hohers vnd wichtigers singen/ habe ichs nach gemeinem gebrauch vnder ansehlichen schutz bewaren wollen/ damit vnerfarne Leute ein abschew trügen/ dis ohn vrsache zutadlen/ vnnd zu solchem schutz aus grosser bewegnuss/ die Edlen/ Gestrengen/ Namhafften vnd Wollweysen Herrn N. Bürgemeister vnd Rathmanne der löblichen Stadt Dantzig/ meine besondere günstige Herren vnd forderer/ erkieset/ Dann ich vnlengst aldo gewesen vnd vnd von vielen/ auch Rathspersonen allen gutten vnd geneigten willen erfahren/ hat mir gebüren wollen/ solche feundtligkeit mit nichte in vorgessen zustellen/ sondern wiederumb nach möglichem fleis zuuorschulden. Bin derhalben zur anzeigung meines danckbaren gemüts dieses Buch des weitberümbten Mannes Theophrasti Paracelsi, in Ewer Gestrengen Namhafften namen inn druck zuuorfertigen bewogen worden/ gantz fleissig [sig. A5v] bittende/ dasselbe mit geneigtem willen auffzunemen/ vnd dieses vbertrefflichen Mannes Bücher durch Ewer hülff vnd Authoritet/ zu erklerung der warheit/ vnnd erkündigung vieler hohen vnnd wichtigen dingen/ günstig helffen befördern vnnd an tag zubringen/ Welches ich mich gegen Ewer Gestrengen vnd Namhafften gunsten gentzlichen getröste/ die sonsten aus angeborner Tugent gutte Künste sonderlich lieben vnd stets zu promouiren geneigt/ werden solch Göttlich vnnd Gott gefellig werck/ zu sonderem danck annemen vnd jhn gefallen lassen. Thue mich hiemit in Ewer Gestrengen Namhafften gunsten dienstlichen empfehlen/ Jhnen von Gott dem Allmechtigen alle wolfart/ glückselige regierung/ leibes vnd der seelen gesundheit von hertzen wünschende.

Datum Neyss den Zwantzigsten Mey/ Anno M. D. LXvj.

E[wer] G[estrengen vnd] N[amhafften] Dienstwilliger Marc[us] Ambr[osius] N[issensis].


Apparatus

Notes

  1. d...ehr] [Exemplar beschädigt]
  2. He...i] [Exemplar beschädigt]

Marginalia

  1. In margin: Esdræ 4. Cap: 5.
  2. In margin: Esdræ: 4. Cap: 6.



English Raw Translation

Generated by ChatGPT on 25 February 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 noble, honorable, famous, and wise Lord N, Mayor and Councilor of the Royal City of Danzig in Prussia, etc., my very gracious and dear Lord and patron.

The ancient philosophers held the belief that true wisdom on earth was attained when a person came to know themselves and their origins. This is why they attributed the maxim "know thyself" (γνῶθι σεἀυτον) to Apollo, as if it were a divine teaching sent from heaven for the benefit of mankind. God created man, the noblest of creatures, with special care, and implanted his divine wisdom within him as his image, shaping him like a mirror that reflects all of creation in a wondrous way. For this reason, man has been called the "microcosm," or the small world. The ancient sages considered it a great wisdom to understand human nature and character. They also believed that it was necessary to truly understand the larger world, which is the entire universe created by Almighty God, and to reflect oneself within it like a mirror. Since the entire universe is given to mankind as a temporal dwelling place, it is necessary that we understand the nature, properties, location, and operation of this dwelling place correctly. Just as a traveler is well advised to diligently investigate the nature and properties of the land he intends to travel, so too should we understand our dwelling place. As we who are wanderers in this world, it is equally necessary for us to understand their nature and the workings of the four elements of the heavens, air, water, and earth, from which all things originate and flow, and to which they return after their dissolution. Many and varied books have been written with great diligence for us, in which they have taught us to understand the course of the heavens, the operation of the stars, their nature and influence. They have shared this wisdom and divine knowledge with us so that we may also be diligent in seeking it out. Moreover, God Almighty has implanted reason, guidance, and even His own image in humans so that we may use them to recognize the works of God, regard Him as a righteous craftsman, and understand that all of this has been made for the good of humanity and for its sustenance. Therefore, we should avail ourselves of them, enjoy them, and thank God for them. This teaches us the righteous philosophy that reveals the knowledge of wisdom, which investigates the origin and usefulness of all things, both human and divine, and instructs us in this matter. The ancient pagan philosophers greatly respected this art, even though they may not have been able to recognize the true master and way in this obscure light of nature, deeply obscured by the flesh. Nevertheless, they devoted themselves to it and, through their constant effort, discovered the course of many natural phenomena, which made them highly esteemed wise men and world scholars among the people. Among the Egyptians, there were the Gymnosophists, among the Indians, the Brahmins, who not only excelled in their inner life but also in their outer life of seclusion. Many have written about such philosophy, such as Plato, Aristotle, Democritus, and others, but they have missed the true foundation, for they have only concerned themselves with earthly matters, giving human sin as their origin and end. As for heavenly matters, they spoke in the simplest and lowest terms, as we see in their meteorology, where they have established the material and origin of all impressions and effects that occur in the heavens, air, water, and earth, namely the exhalations or vapors that are present in or rise above the earth, and called in Greek "atmis" and "anathymiasis". They attributed their efficient cause to the movements of the heavenly bodies and the coldness of the air. But that in these and other heavenly and earthly operations there is a greater force at work, and that a much more significant causa efficiens accomplishes this, can be discerned from the deep understanding of the true and highly respected man Theophrastus Paracelsus, who does not speak of things that have no being and can only be grasped by imagination, such as their prima materia, which is the foundation of all Aristotelian philosophy and can only be recognized through delusion. Rather, he speaks of the essential principles of Mercury, Salt, and Sulphur, which are found in every thing and can be resolved in their descent. Although some criticize this learned man's insights as differing from those of common physicists, anyone who diligently studies these matters will recognize that Theophrastus' teachings are consistent with our Christian religion, and that he delves much deeper into the creations of God than Aristotle or any other philosopher ever did. This could be described in much greater detail, but for brevity's sake, I will only give a small example. Aristotle, whom they consider the most powerful of the philosophers, writes in his Physics that the wind is nothing more than a gathering of many vapors drawn from the earth and blown back and forth in the air. However, if one studies this more closely, it is easily found that this explanation is far too weak and inadequate. How could the winds maintain their angles so precisely, blowing from the East or West or South or North, if they were nothing more than vapors blown around like a flying feather? Here, however, we have said something more certain and thorough about the stars or their specific form, that the spirit in stars, yes, God himself, as through his creation he stirs up the winds, makes the rain and clouds, as the Psalmist says, "He brings forth the wind from his treasuries," etc. Also, "He gives snow like wool; he scatters frost like ashes." Likewise, the other Aristotelian impressions are spoken of in a very poor manner, that they all come from vapor and smoke. This is briefly mentioned here so that everyone pays careful attention and does not judge or criticize until they have understood it correctly. Rather, let everyone read and study it diligently, then compare the physicists against each other, and finally he may judge who has hit the right core the best. It should not surprise anyone that the excellent teacher Theophrastus speaks differently from Aristotle about his elements and calls the four bodies the sky, air, water, and earth, "mothers." Likewise, the spirit of God speaks through Esdras and says that the earth has its womb, that is, its mother, who gave birth to larger things in her youth, and smaller ones in her old age. This should upset no one less than anything else. Someone might doubt how the stars make the rain, so if no one can understand this well enough from what is said in this book, let him believe the prophets, that God divided the waters into two parts in creation, one up high, the other ordered on the earth. For he says: "And on the second day thou didst create the spirit of the firmament, and didst command it to divide and make a division between the waters, that one part should recede upwards, and one part should remain downwards." The Hebrews also call the sky "Hashamaim," which is a composite of the word "ham" which means a place and "maim" which means water, that the sky is a place where there is much water. From this it can be understood sufficiently that this philosophy is far different from heathen thoughts, which are contrary to our Christian religion, which presents us with the divine works in a righteous way, depicts the creator and master craftsman very well, and teaches a better foundation for all things. As this is diligently mentioned in this book, which has been held back until now, but since it has come into my hands, I considered it unfair to delay it any longer, but rather to bring it to light as soon as possible for the clarification of God's creations and the preservation of truth. Because the writings of the venerable and God-taught man Theophrastus were hated by many, who did not want to sing the old song but rather something higher and more important, I wanted to keep them under respectable protection according to common usage, so that inexperienced people would not have a dislike for them without reason. And out of great concern for this protection, I have chosen the noble, honorable, famous, and wise lords N. Mayor and Councilman of the praiseworthy city of Danzig, my special favorable lords and supporters. For I have recently been there and have experienced the good will and favor of many council members, who have deemed it appropriate to not let such hostility be forgotten, but to make amends as much as possible. Therefore, in gratitude, I have been moved to have this book by the widely renowned man Theophrastus Paracelsus printed in your noble and famous name, earnestly requesting that you receive it with a favorable attitude and that, with your help and authority, you kindly assist in clarifying the truth and revealing many high and important matters through the books of this surpassing man. I fully trust in your noble and famous favor, who, by nature, love good virtues and are particularly inclined to promote them, to accept and delight in this godly and pleasing work. With this, I respectfully commend myself to your noble and famous favor, wishing you all prosperity, blessed governance, bodily and spiritual health from God Almighty.

Given in Neuss on the twentieth of May in the year 1566.

Your obedient servant,

Marcus Ambrosius of Neuss.