Preface, no date (1568), by Gerhard Dorn (BP.Dorn.1568-01)
| Author: | Gerhard Dorn |
| Type: | Preface |
| Date: | no date [1568] |
| Pages: | 6 |
| Language: | Latin |
| Quote as: | https://www.theatrum-paracelsicum.com/index.php?curid=2669 |
| Editor: | Edited by Julian Paulus |
| Source: | Gerhard Dorn, Chymisticum artificium naturae, no place, no printer [Basel: Thomas Guarin] 1568, sig. A4r–A6v [BP.Dorn.1568-01]
|
| Translation: | Raw translation see below |
| Abstract: | Dorn criticizes the conventional study of Natural Philosophy for its lack of practical application and suggests a more beneficial, ancient philosophy which has been suppressed over time. He is inspired to teach this philosophy, which he believes was originally shared by ancient Egyptians and later preserved by Hermes Trismegistus. Despite the knowledge being criticized and dismissed by some, the author insists on its value and truth. The work is structured in two main parts: theory and practice. The theoretical section covers the life cycle of natural things, the transformation of things both naturally and artificially, and the concept of formlessness and health. The practical section will demonstrate necessary tools, the use of furnaces, and a guide to manual practice. The author invites readers to approach his work with open minds, to learn from it, and to add their own insights if they can. (generated by Chat-GPT) |
| Back to Paratexts Back to Texts by Gerhard Dorn |
[sig. A4r] Præfatio.
Qvòd videam nonnullos in Philosophia naturali, quæ nunc ab innumeris annis tractari consueuit, peritissimos, ex laboriosissimo suo studio nihil aliud reportasse, quàm de rebus naturalibus ingentem disserendi copiam: eósque vel minimum opus, quod iotam vix referat, oculariter demonstrare posse, me summopere mouit, quandam vtiliorem & reipublicæ magis necessariam, ab antiquissimis olim traditam philosophis, at propter aliquorum inuidiam & ambitionem oppressam, recensere. Id ipsum & alij multi facere conati sunt ante me: verùm quia fortassis obscurius artem hanc tractarunt, quàm ferrent studiosorum his non assuetorum ingenia, parum apud paucissimos nihilq́ue penitus in reliquis profuit eorum labor: qui tamen exactissimus fuit, summæq́ue perfectionis. Hinc fit, vt ego rem ipsam, in qua virorum [sig. A4v] artem huiusmodi contemnentium pertinacia radicem fixit considerans eorum qui sacra mysteria clarioribus verbis propalare vetant, minas minimè pertimescam. Nam æquius est omnibus patêre, quàm doctos pariter & indoctos latére perpetuo. Deus enim O[ptimus] M[aximus] qui secreta naturæ frustra non patefecit hominibus, occæcare mentes eorum nouerit, qu hac abvti voluerint arte, vel aliàs, quàm in proximi commodum, ob auaritiam conuertere. Certum est apud Ægyptios antè, quàm homines sibi solis tantùm sapere cœpissent, artem hanc in marmoreis tabulis sculptam, omnibus palam extitisse: verùm iniuria temporis, vel hominum liuore potiùs, qui cæteris hominibus hanc inuiderunt, in secula plurima latuit: memoriæq́ue prorsus exciderat, nisi diuino cautum fuisset consilio, quo Mercurius quidam Hermes Trismegistus excitatus est: is, fortè quia non auderet eam propter metum publicè restituere, si non suo, saltem posteriorum se- [sig. A5r] culis reseruauit: eámque smaragdina tabula, quæ priùs marmoreis excepta fuit, vna secum tumulo commendauit: postmodum successu temporis iterum emersit in lucem, & ab aliquibus ingenij præstantissimi commentata viris, maximos & fœcundissimos hominibus fructus peperit. Quos inter hic erit minimus, non aspernandus tamen, quoniam studiosorum artis ingenia huius adaperiet, vt ad fœlices hortos in posterum illis facilimus pateat aditus: nisi & ipsi plurimos imitati, nondum gustato Bacchi liquore nostri, mox nauseam inde contrahant, vel ob minimam difficultatem, animiq́ue degeneris ignauiam sui, sitibundi prorsus abeant: idq́ue mox declament, ac vituperent, quod ingenio consequi non potuerunt. Non verentur interim experimentis ocularibus indies ab huius artis professoribus minimis ita vinci, vt stupefacti iam nihil habeant, quod adferant in contrarium, nisi calumnias præter omnem veritatem excogitatas. Alij diabolicis ar- [sig. A5v] tibus id ipsum fieri dicunt, quod virtute Dei concessa naturæ, factum est. Cæteri medicamenta huius artis corrosiua noxiaq́ue fore testantur, præter conscientiæ suæ testimonium: quæ tamen coruptiones corporis omnes, absque noxa tollere, proprijs vident oculis. Non ita, fratres, in Deum & veritatem sæuire decet, vt hominibus odiosum reddatis id, quod verum esse demonstratur. At quia hoc ipsum ignoratis, nullo ferre modo potestis. Ad mentem, quæso, redite vestram: & libenter, quod ignoratis, addiscite: non verentes, quod summo vobis honori sit asscribendum. Ecce non inuidemus vobis artem, quam nolletis nos callere: imo cuperetis nos & vos ignorare potiùs, quàm eius fateri veritatem. Contrà nos indies lucubratiunculis promptos exhibemus nosipsos, vobis vt partem faciamus talenti nobis hac in re concrediti. Agite dum faciles, gratos, liberos & dociles animos scriptis adhibetote nostris: & laboris in eo lati minimè vos pœnitebit. Vsuram huius ingentem feceri- [sig. A6r] tis, modò res ipsa vobis cordi sit, & ex animo. Si quidpiam potioris emolumenti fuerit, adferte: libenter & animo perquàm hilari, cum gratiarum actione, sumus accepturi. Donec tamen id feceritis, opusculum hoc, quo vos adducere cuperemus ad occultarum virtutum in rebus naturalib[us] congitionem, in duas partes diuidemus: quarum Prior Theoriam naturalis artificij continebit, sub tribus tractatulis: Primus de vita rerum naturalium, & interitu per ascensum & descensum disseret: Secundus corruptiones & generationes rerum, tam naturales, quàm artificiales, ponet: Tertius autem duas plantabit arbores: vnam informitatis, & sanitatis alteram. Pars altera Praxin eiusdem artificij docebit manibus exercere: quæ tribus etiam tractatulis absoluetur: Primus organa depinget ad aretm necessaria: Secundus fornaces delineabit: Tertius manualem practicam adscribet: res profectò cunctis naturalis Philosophiæ discipulis apprimè necessaria. [sig. A6v] Faxit D[eus] O[ptimus] M[aximus] vt eam recipiatis ad ipsius gloriam primò: demum ad Reipublicæ maximam vtilitatem, & conscientiæ vestræ saluationem. Esto.
English Raw Translation
Generated by ChatGPT-4 on 29 June 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.
I've observed some individuals, highly skilled in Natural Philosophy, which has been studied for countless years, have gained nothing from their laborious studies but a vast capacity for discussing natural phenomena. They demonstrate little of practical use, which has greatly moved me to review a more useful philosophy, one necessary to the republic, handed down from the most ancient philosophers, but suppressed due to the envy and ambition of some. Many before me have attempted the same but perhaps they've approached the subject too obscurely, offering little benefit to the few, and none to the rest, despite their labor being meticulous and of the highest perfection.
This makes me want to explore this subject myself, not fearing the threats of those who forbid the clear expression of sacred mysteries. For it is better to make it accessible to all than to perpetually hide it from both the educated and the uneducated. God, the greatest and best, who has not revealed the secrets of nature in vain, knows how to blind those who misuse this art for their own gain, rather than for the benefit of their fellow man.
It is known that among the Egyptians, before humans began to hoard knowledge for themselves, this art was publicly displayed on marble tablets. However, due to the passage of time, or rather the envy of men who denied others this knowledge, it remained hidden for many ages and was entirely forgotten. That is, until by divine intervention, a certain Mercury, Hermes Trismegistus, was awakened. He, perhaps due to fear of public reprisal, chose to preserve it for future generations, entrusting this knowledge to an emerald tablet, which he buried with him in his tomb. With the passage of time, it re-emerged into the light and, being commented on by men of extraordinary intellect, has borne abundant fruit for humanity.
Among these, the smallest, yet not to be disregarded, is to open up the understanding of students to this art, facilitating their access to fruitful gardens in the future. Unless, following many others, they become disgusted without even tasting the liquor of our Bacchus, turning away in thirst due to the slightest difficulty or laziness. They immediately denounce and criticize what they cannot achieve with their own intellect.
Meanwhile, they do not fear to be defeated daily by the least of this art's professors through clear experiments, so that they are left astonished, having nothing to counter except calumnies fabricated beyond all truth. Some say that it is by devilish arts that which has been accomplished by the power of God given to nature. Others testify, against the evidence of their own conscience, that the medicines of this art are corrosive and harmful, despite their own eyes seeing these remove all bodily corruptions without harm.
Brothers, it is not right to rage against God and truth, making something demonstrated to be true repugnant to men. Since you are ignorant of this, you cannot possibly bear it. Please, return to your senses and willingly learn what you do not know, not fearing to ascribe what will be of great honor to you. Look, we do not envy you the art that you wish we did not understand. Indeed, you would rather have both us and you ignore it, than admit its truth. Conversely, we make ourselves available every day, offering you a part of the talent entrusted to us in this matter. Show yourselves to be receptive, grateful, free and teachable to our writings, and you will not regret the effort spent. You will derive immense benefit from this, provided that you embrace it sincerely and wholeheartedly. If there is something of greater profit, bring it; we will accept it with great joy and thankgiving.
Until you do this, we divide this small work, with which we would lead you to the understanding of hidden powers in natural things, into two parts: the first part will contain the theory of natural craft, under three treatises: the first will discuss the life and death of natural things through ascent and descent; the second will lay out the corruptions and generations of things, both natural and artificial; the third will plant two trees: one of formlessness, and the other of health. The second part will teach the practice of the same craft, to be exercised by hands, which will also be completed in three treatises: the first will depict the necessary tools for the art; the second will outline the furnaces; the third will prescribe manual practice; indeed, a thing absolutely necessary for all disciples of natural philosophy.
May God, the greatest and best, grant that you receive this for His glory first, and then for the greatest utility of the republic and the salvation of your conscience. Amen.
