Dedication, no date (1570), Gerhard Dorn to Friedrich V., Kurfürst von der Pfalz (BP125)

Author:	Gerhard Dorn
Recipient:	Friedrich V., Kurfürst von der Pfalz
Type:	Dedication
Date:	no date [1570]
Pages:	13
Language:	Latin

Quote as:

https://www.theatrum-paracelsicum.com/index.php?curid=1999

Editor:	Edited by Julian Paulus
Source:	Paracelsus, De summis Naturæ Mysterijs Libri tres, ed. Gerhard Dorn, Basel: Pietro Perna 1570, sig. )(2r–)(8r [BP125]

CP:	Not in Kühlmann/Telle, Corpus Paracelsisticum

Translation:

Raw translation see below

Abstract:

Dorn laments the decline of the arts and knowledge in the current age, compared to earlier times, particularly in the realm of philosophy and magic. He emphasizes how these fields, initially pure, have been corrupted over time. Dorn extols Paracelsus for his efforts to restore the original and true essence of philosophy and magic, in the face of false accusations and misunderstanding from his adversaries. These detractors, led by their ignorance and influenced by the Devil, wrongfully label Paracelsus as a Necromancer because he knew the powers of the higher and lower worlds, and was a diligent experimenter. Dorn defends Paracelsus's magic as a form of wisdom, beneficial and medicinal to mankind, and aligned with God's teachings and the Holy Scriptures. He emphasizes that Paracelsus's works aimed to heal diseases, preserve human life, and maintain health, and contained nothing that would harm one's neighbor. He also warns of the misuse of magic, stating that those who abuse it for evil would justly face punishment. Dorn requests the adversaries of Paracelsus to publicly provide grounded reasons from the Gospel, if they believe any of Paracelsus's teachings contradict God's commandment. He shows willingness to withdraw his support if such evidence is provided. Finally, Dorn implores Prince Frederick to protect and support Paracelsus's philosophy, hoping that upon understanding the nature's hidden mysteries contained within these teachings, the Prince would help in defending Paracelsus's works from his detractors. (generated by Chat-GPT)

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[sig. )(2r] Illvstrissimo Principi Friderico, Palatino Comiti, Sacri Rom[ani] Imperij Archidapifero, Duci Bauariæ, Principi Electori, &c. Salus.

Hoc ferreo postremoq́ue sæculo, non nisi feces artium supereße videmus, etsi nonnulli putent eas maximè vigere propter sermonum ornatum, quo palliatæ sunt, vt aliquid esse præclari hominibus appareant. Verùm si eas conferamus ad illas, quæ primis omnium temporibus tractatæ sunt, vix vmbræ dici merebuntur. Pijs ac illis Hebræis tantùm qui Spiritu Dei fuerunt illuminati sinceræ puræq́ue reuelatæ, ad Egyptios, eosq́ue solùm qui probi fuerunt peruenientes, aureo sæculo floruerunt. Medio quidem ab archisophistis quos ætas hæc peperit contaminatæ conspurcatæq́ue mendis extiterunt, indiesq́ue magis vsque dum extremis his [sig. )(2v] temporibus, à plurimis eorum sectatoribus, vtrumque philosophiæ latus, quæ priùs à primis Patribus Magia dicta fuit, in eo statu misero celebratum est. Postremo nunc tempore (quo quidem Helias Artista voluit artes in pristinum statum restitui, vt eo die quo nihil tam occultum fuit vnquam, quod non reuelabitur) pios probosq́ue viros excitauit, qui Phœnici veræ, nempe Veritati, pennas ab alijs eradicatas ex ius verbo virtuteq́ue restituant. Magiæ veræ necnon Philosophiæ dextra, Theologia iudicanda est: sinistra verò, humanarum noticia rerum omnium. Prius membrum enim videmus (Deo laus, cuius etiam virtute factum) per bonam Europe regionum partem à tenebris, quibus immersa diu detentaq́ue fuit à primis hominibus, tanquam è carceribus emergere. Posterius autem Paracelsus noster gratia virtuteq́ue sibi conceßis à Domino, primus ab iniurijs vindicare cœpit. Sperandum vtique Deum & alios in suam messem operarios breui [sig. )(3r] missurum. Quanquam, vt ab initio mundi, Calumniator suos excitare non cesset hactenus: minimè verò curandum. Contra Veritatis stimulum, non præualebunt aculei Mortis. Spiritus ille nequam falsitatis omnis artifex, mundo reuelari cœpit ac innotescere, qui diu iam vt anguis sub herba floribusque latuit, vt imperceptibili modo seduceret plurimos, quod fecit. Verùm bona pars authoritatis & potestatis ei per Veritatis authorem adempta sibi iam fuit. Quo fit, vt ita rugiat regni sui ruinam præuidens. Quid non falsarat iste? vbi non lollium & zizanias seminarat? Opera Summi Creatoris inuertere, sed frustra semper conatus est. Nonne Dei Sapientiæ lucem, sub specie lucis, cautelosè, mirum in modum hominibus obfuscauit? quum sub Magiæ nomine, quæ vera Sapientia est, Necromantiam, Sciomantiam, & alia fascinationum suarum veneficia mundo subtrusit, quo veros Magos suppimeret, eorum loco Sophistas ex [sig. )(3v] inferis adducens, qui persuaderent hominibus, Magos fore suos, & ita morti milleqúe supplicijs traderentur: ea Via credens miseris mortalibus thesaurum summum, nempe Veritatis cognitionem de manibus eripere. Verùm Leo potens de tribu Iuda vicit, vt suos de manibus eriperet Calumniatoris atque filiorum eius, qui non alia via, quàm per calumnias Veritatis filios opprimere conantur in omnibus profeßionibus, vt iam Theophrastum Paracelsum nostrum, quem non alijs armis oppugnare possunt eius aduersarij, quàm quòd falsò fingant ipsum fuisse Necromanticum. Si Magum fore dicant, fatebimur. Nonne Magi Deo fuerunt accepti, qui Filium eius ex Oriente venientes in Bethleem adorarunt muneribusq́ue honor arunt? Quis ergo Magiam alius, quàm Diabolus & sui vituperant, eam falsißimo Necromantiam appelantes? Id Paracelso nostro summæ pietatis viro, probatißimæq́ue fidei (prout eius te- [sig. )(4r] stantur scripta quæuis) contingit hac tempestate, vt à plurimis calumniatoribus audiat immeritò cum suis discipulis, ipsum fuisse Necromanticum, ideo quod superiorum vires cognouerit, ac inferiorum indagator & solertißimus experimentator extiterit. Caracteristicam artem (inquiunt) exercuit, ergo Necromanticus. Falsa consequentia est: quod nulla caracteristica sub Necromantia contineatur, nec diabolicis artibus, præter illam, quam Diabolus falsam reddidit, eius vsum ad hominum perditionem contorquens atque detrimentum. At illa qua Paracelsus noster vsus fuit, in hominum vtiliatem vergit ac Medicinam tantùm, quare sub Magia vera per charitatis executionem in proximum comprehenditur. Doceant isti Veritatis aduersarij, Virum hunc scripsisse, quod non Euangelicis Scripturis, ac sacris comprobarit, confirmariq́ue poßit literis. Id cum Veritate nunquam facient, præter quàm auxilio Calumniatoris, [sig. )(4v] quo hactenus in illum frementes vsi fuerunt. Contrà nos adducimus eius Philosophica scripta quædam in rerum inferiorum potißimam cognitionem, Occultam Philosophiam, & Cœlestem illam Medicinam, quam Caracteristicam appellant eius aduersarij: non alia de causa, quàm quòd eos malè habeat ingenij tanta fœlicitate semini mè dotatos esse diuinitùs vt ipse, quo valeant arcana diuinaq́ue Dei Naturæq́ue mysteria cognoscere vel intelligere. Si quid à Christiano reperiant in eis alienum, sacris etiam Scripturis, vt ipse corroborauit, redarguant. Nulla ratione recipiemus Gentilium suorum doctorum authoritates, quòd nullus eis verè Christianus astrictus sit. Non enim à Christiana religione, quauis astutia nos ad infidelium dogmata retrahere, vel vllo modo sinimus. Sat nobis est quòd semel eorum laqueis adhuc iuuenes irretiti fuerimus, ac iam Christi manu liberati Veritatis lucem videamus. Nemo vel tota [sig. )(5r] mundi sapientia, vel Serpentis imbutus astutia nos ab ea reducet in tenebras, donec manus Dei nos protexerit. Sat scio plurimùm eos ægrè ferre, nos vniuersa Philosophiæ studia, sacris in Scripturis fundare, quòd sciant hoc fundamentum suis minimè cedere flatibus. Quid ad hæc adferent, aliud quàm humanas artes ad ipsam Theologiam (vt ipsi falso quidem arbitrantur) minimè referri debere? Sed qua ratione quæso meliùs aut prolixius à Christo recedere poßint, adq́ue Gentiles proximius accedere, quàm à sua fide charitatem excludentes? Decet ne vel mechanicum hominem artem suam exercere solius lucri causa, proximi necnon vtilitatis oblitus Reipublicæ, quam proprio commodo chariorem habere debet? Non sanè, si non Gentilium instar viuere velit, qui charitatis ignari fuerunt, nempe Christi: solam fœlicitatem, & summum bonum in vita postq́ue mortem mundo celebrem famam reliquiße posuerunt: quod [sig. )(5v] omnes ferè Poetæ laudandum inter eiusmodi suos illustres testantur vanis carminibus, & illi qui Christianam profitentur fidem imitati sunt hactenus etiam vt illi canentes, &c. Non sine causa prosectò hæc attulimus: videmus enim artes ad nequitiam Diaboli proximius hoc infelici plurimùm sæculo, quàm ad veram Dei sapientiam Christum accedere. Sed missa faciamus hæc, & Magiæ veræ defensionem prosequamur. Ab eo tempore quo hæc à mundo contempta fuit, ex artibus nil vel Deo dignum videre licuit. Quare nostri miseriæq́ue mundi misertus omnipotens Dominus, eam restiture cœpit his postremis temporibus, vt impij videant in quem pupugerunt. Fœlicioribus annis Principes Magiæ maximi cultores extiterunt, ac Sacerdotes: iam nemo vel audito solo vocabulo non detestatur, & eius profeßores: cùm nullus eorum qui contradicunt ei, valeat inter Magiam, & artes diabolicas vllum facere discrimen. [sig. )(6r] Hinc fit, Illustrißime Princeps, vt istius Excellentißimi Viri Philosophi scripta quædam in Magia naturali, traduxerim è Germanico sermone, latinèque reddiderim vt viderent omnes iudiciosi, mentisq́ue sanæ viri, quàm falso criminatus sit, & cauillatus in eum per suos Diabolus. Nihil in illis habetur, quòd non salua conscientia tractari poßit: cum in commodum ac vtilitatem proximi tendant omnia, necnon ad Medicinam referantur. Docet enim per ea mederi morbis, quos alia medicamenta corporum elementatorum curare non possunt: item humanam à periculis vitam præseruare, ac sanam conseruare, tum alia quædam vsui hominum apprimè necessaria. Nihil quod in proximi detrimentum faciat inserit: imò contra dicit quoties magiæ præceptis abutitur quis, vt fratri suo damnum adferat, eum & suas artes igni meritò fore tradendas, quòd similium [sig. )(6v] hominum ars magica, tunc in Nigromantiam, fascinationem, aut superstitionem conuertatur. Potest etiam homo nequam abuti sacris literis ad hunc modum: non sunt propterea contemnendæ, nec Magia propter abusus condemnanda, sed abutentes eis castigandi. Quid multi, hæc semper fuit ignarorum & vilium conditio hominum, vt quod ingenio rudiori suo non valent assequi, damnent per inuidiam: nec ignaros tamen fore se iudicant, sed plurimum sapientes, verùm ipsimet hoc ipso stultitiam suam verè sapientibus palam faciunt, etsi coram vulgo sapere videantur. Expectamus quid contra hanc Paracelsi Magiam allaturi sint: nil extra consuetudinem suam, at calumnias tantùm. Si quid rationis aut argumenti habent, quod ista labefactare queat, scriptis publicis committant, vt si quid erroris à Paracelso commissum sit, videant illi qui scripta sua ferè iam per totam Europam legunt, ne seducan- [sig. )(7r] tur homines. Et nos perfectò recedemus ab eo, si docuerint veris probabilibusq́ue Scripturæ sacræ testimoniis ad rem adductis, eum contra Dei præceptum vel minimum apicem docuisse. Neminem seducere cupimus, nec à quouis etiam seduci, neque pertinaciter defendere mendacium. Quopropter obnixè rogamus omnes vt si nos ab eo seductos fore putent, Charitatis in fratres ergo, veram in semitam reducant. Sed videant prius ne id se facere posse credentes, aut sibi nimiùm indulgentes, ab ea nos retrahere potius conentur: nam ita facilè non credemus eis, nisi fundatißimas ex Euangelio rationes adferant: quod si fecerint, libentißimè cedere nos oportebit, aliàs minimè Christiani sumus, & non Gentiles. quare vias istorum ingredi nolumus, nec ab eis quicquam addiscere, cùm perfectùm agnoscamus Præceptorem nostrum Christum, & eius do- [sig. )(7v] ctrinam nulla parte fore defectuosam optimè sciamus, & horum non indigere correctione. Hæc est etiam nostri mundani Præceptoris Paracelsi vera sententia, videlicet: Omnes humanas artes, Philosophiam, Medicinam, item ipsas mechanicas, quoad vsum, extra quem nullæ sunt, in Sacris literis fundatas esse debere. Sed quid latiùs Illustrißime Princeps istius Philosophi nostri pietatem prædicare frustra conabor? Cum scriptorum eius, ad Gentilia dogmata facta comaratione, manifestißimè pateat? Huius igitur Philosophiæ partis ipsius, aut eritatis in ea contentæ saltem, patrocinium atque tutelam suscipere digneris precor. Spero quidem vbi legerit Illustrißima Tua Excellentia, quid arcanorum occultorumqúe mysteriorum naturæ contineat, haud recusabit istius viri scripta contra suos aduersarios ab iuiurijs defendere, quòd sciam animi tui splendorem, Veritatis & æqui- [sig. )(8r] tatis in omnibus amare lucem, præ cæteris alijs quibuscunque rebus. Fœliciter igitur Princeps Illustrißime, vale.

Illustrißimæ C[elsitudinis] T[uæ] Seruulus infimus

Gerardus Dorn.

Apparatus

Corrections

English Raw Translation

Generated by ChatGPT-4 on 1 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.

To the most illustrious Prince Frederick, Count Palatine, Archsteward of the Holy Roman Empire, Duke of Bavaria, Prince Elector, etc. Greetings.

In this last and iron age, we see nothing but the dregs of the arts remaining, even though some believe they are most vigorous due to the adornment of speech, which disguises them, to appear as something excellent to men. Yet, if we compare them to those which were handled in the earliest times, they will hardly deserve to be called shadows. Flourishing in the golden age, they were revealed in their pure and sincere form only to the pious and those Hebrews who were illuminated by the Spirit of God, reaching only those Egyptians who were virtuous. They were indeed contaminated and defiled with errors by the arch-sophists that this age has produced, and day by day they have further declined until these final times, when, by many of their followers, both sides of philosophy, which was formerly called Magic by the first Fathers, have been sadly celebrated.

In the last of these times (as Elias Artista wished the arts to be restored to their former state, so that on the day when nothing so hidden had ever been, that it would not be revealed) God has aroused pious and virtuous men, who will restore the plucked feathers of the true Phoenix, namely Truth, from his word and power. The true Magic and also the right hand of philosophy is to be judged by Theology: but the left hand is the knowledge of all human affairs. For we see the former (praise be to God, by whose power this also was accomplished) beginning to emerge from the darkness in which it has long been immersed and detained by the first men, as from prisons, over a good part of Europe.

Our Paracelsus, however, began first to vindicate the latter from the injuries it suffered, by the grace and power granted to him by the Lord. It is to be hoped that God will soon send other workers into his harvest. Although, as from the beginning of the world, the slanderer has not ceased to stir up his followers to this day: but it is the least of our concerns. Against the goad of Truth, the stings of Death will not prevail. That evil spirit, the master craftsman of all falsehood, has begun to be revealed and known to the world, who for a long time has lain like a snake under grass and flowers, in order to deceive many in an imperceptible way, which he did. But a good part of the authority and power that was taken away from him by the author of Truth has already been taken away from him. As a result, he roars, foreseeing the ruin of his kingdom. What has he not falsified? Where has he not sown tares and darnel? He has always tried, but always in vain, to invert the works of the Creator. Has he not, under the guise of light, cunningly and in a wondrous way, obscured the light of God's wisdom to men? When, under the name of Magic, which is true Wisdom, he has thrust Necromancy, Sciomancy, and other enchantments of his poison upon the world, in order to suppress the true Magi and bring sophists from hell in their place, who would persuade men that they were Magi and thus be handed over to death and a thousand tortures: he believes he can take the greatest treasure, namely the knowledge of Truth, from the hands of poor mortals by this path.

But the mighty Lion from the tribe of Judah has triumphed, to snatch his own from the hands of the Slanderer and his children, who try to oppress the sons of Truth in every profession only through slander. Our Theophrastus Paracelsus is such a person, whom his adversaries can't attack with other weapons except false accusations that he was a Necromancer. If they say he was a Magus, we will admit. Were not the Magi accepted by God, who came from the East to adore his Son in Bethlehem and honor him with gifts? Who then condemns magic, other than the Devil and his followers, falsely labeling it as Necromancy? Our Paracelsus, a man of utmost piety and proven faith (as his writings testify) faces these slanders in our times, hearing from many accusers along with his disciples, that he was a Necromancer because he knew the powers of the higher and lower worlds, and was a diligent experimenter.

They say he practiced the art of Characteristic, therefore he was a Necromancer. But this is a false inference: no characteristic is contained under Necromancy, or in demonic arts, except the one the Devil has falsified, twisting its use to the detriment of men. The Characteristic Paracelsus used, however, tends to benefit people and is purely medicinal, thus it is included under true Magic, performed out of love for one's neighbor. Let these adversaries of Truth show where this man has written anything that cannot be confirmed by the Gospels and holy scriptures. They will never do this truthfully, except with the help of the Slanderer, who has so far been their tool against him.

We present some of his philosophical writings in the knowledge of lower things, the Hidden Philosophy, and that Celestial Medicine, which his adversaries call Characteristic. They do this for no other reason than their jealousy of the divine talent gifted to him, that they may know or understand the divine and mysterious secrets of God and Nature. If they find anything un-Christian in these, let them prove it with the Holy Scriptures, as he himself has confirmed.

I could go on defending our beloved Paracelsus and his true Magic. From the time it was rejected by the world, we've seen nothing in arts worthy of God. Therefore, the Almighty Lord, having compassion on our misery and the world's, has begun to restore it in these last times. In happier years, Princes and Priests were the greatest cultivators of Magic, but now anyone hearing the term detests it and its practitioners, even though none of those who contradict it can discern between Magic and diabolic arts.

Hence, Most Illustrious Prince, I have translated some of the writings of this most excellent Philosopher on natural Magic from the German language into Latin, so that all judicious and sane-minded men might see how falsely the Devil has accused and slandered him through his own. There is nothing in these writings that cannot be discussed with a clear conscience: as they all aim for the benefit and utility of our neighbor, and also refer to Medicine. For he teaches through these to heal diseases, which other medicines of elemental bodies cannot cure: likewise to preserve human life from dangers, and to maintain health, as well as other things very necessary for human use. He inserts nothing that might harm one's neighbor: on the contrary, he says whenever anyone abuses the precepts of magic to harm his brother, both he and his arts would deservedly be consigned to the fire, because the magic art of such men then turns into necromancy, enchantment, or superstition.

Even a wicked person can misuse the sacred texts in this manner: for that reason, they should not be despised, nor should Magic be condemned due to misuse, but rather those who misuse them should be punished. Many have always been the condition of the ignorant and lowly: that which they cannot attain with their crude intellect, they condemn out of envy: nor do they consider themselves ignorant, but very wise, yet by this very thing they make their folly apparent to the truly wise, even if they seem wise in the sight of the masses. We anticipate what they will bring against this Magic of Paracelsus: nothing outside their usual habit, but only slanders. If they have any reason or argument that can shake this, let them commit it to public writing, so that if any error has been committed by Paracelsus, those who read his writings almost throughout Europe, may see and not be led astray.

And we will perfectly withdraw from him, if they teach with true and probable testimonies of the sacred Scripture brought to the matter, that he taught even the smallest point against the commandment of God. We do not wish to seduce anyone, nor be seduced by anyone, nor to stubbornly defend a lie. Therefore, we earnestly ask all, that if they think we are seduced by him, out of charity for brothers, lead us back to the true path. But let them first see, believing that they can do this or indulging themselves too much, that they might rather try to pull us away from it: for we will not easily believe them unless they bring the most grounded reasons from the Gospel: if they do this, we will very willingly have to yield, otherwise we are not Christians, and not Gentiles. Therefore, we do not wish to enter their ways, nor to learn anything from them, as we acknowledge our perfect Teacher Christ, and know that his doctrine is in no way defective, and does not need correction.

This is also the true sentiment of our worldly teacher Paracelsus, namely: All human arts, Philosophy, Medicine, also the mechanical ones, as far as use, beyond which none are, should be founded in the Sacred Scriptures. But why should I strive in vain to praise the piety of this philosopher of ours more broadly, Prince, when his writings, compared to the teachings of the Gentiles, make it most apparent? Therefore, I beg that you would deign to undertake the patronage and protection of this part of his Philosophy, or at least of the truth contained therein. I do hope that when Your Illustrious Highness has read what it contains of the arcane and hidden mysteries of nature, you will not refuse to defend this man's writings against his adversaries from injuries, because I know the splendor of your spirit, to love the light of Truth and fairness in all things, before all other things. Therefore, most illustrious Prince, farewell.

Your Most Illustrious Highness's humblest servant,

Gerardus Dorn.