Preface, no date (1583), by Gerhard Dorn (BP.Dorn.1583-02)
| Author: | Gerhard Dorn |
| Type: | Preface |
| Date: | no date [1583] |
| Pages: | 13 |
| Language: | Latin |
| Quote as: | https://www.theatrum-paracelsicum.com/index.php?curid=2974 |
| Editor: | Edited by Julian Paulus |
| Source: | Gerhard Dorn, Clavis totius philosophiae chymisticae, Frankfurt am Main: Christoph Rab 1583, p. 273-285 [BP.Dorn.1583-03]
|
| Translation: | Raw translation see below |
| Abstract: | Dorn emphasizes the importance of hands-on practice, rather than mere reading, in understanding the hidden truths of the world. He discusses how many criticize the art or its practitioners out of envy, ignorance, or an inability to understand, without contributing positively. He states that he will only respond if provoked and that his writings are intended for those sincerely interested in learning. Dorn also emphasizes that true understanding of these subjects can only be achieved through practical application and experience, comparing the writings to a key that needs to be turned to unlock the hidden knowledge. (generated by Chat-GPT) |
| Back to Paratexts Back to Texts by Gerhard Dorn |
[p. 273] De artificio svpernatvrali.
Probare nos ab exordio decet, nostrum artificium supernaturale legitimam prolem, & quasuis alias artes chymicas esse adulterinas. Negant modern Physici Metaphysiciq́ue pertinaciter quintam essentiam nostram. Hoc nobis argumentum est optimum, contra similes, docendi suas opiniones esse nullas. Quid cœlum esse iudicabunt isti? Negare nobis audebunt esse quintum esse quid, à quatuor, vt purum ab impuris à Deo 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 esse quatuor elementa, & essentias quatuor puras, vt octo sint essentiæ. Hoc ipso negabunt cœlum purum existere, es- [p. 274] seq́ue dicent, vt inferiora sunt elementa. Nam puritas ab vnione dicitur hoc loco magis quàm à sinceritate. Si quatuor elementa essent in cœlo, sicut inferius mixta: mixtim etiam apparerent in eo prout hic, quod minimè fit. At vnicum videtur elementum, plurimis ornatum cœlestibus corporibus, ac tot quot mundus inferior, istis etiam correspondentibus, vt effectibus suæ causæ. Hæc est vera separatio elementorum, quam Alchymistas veros imitari decet, purioris nempe substantiæ ab impuris elementis, vt superioris ab inferiore. Separatio vulgaris illa, quæ fit oleorum ab aquis, & horum à suis terris, qualitatum est, non elementorum. Vt si oleum, quod nonnulli aërem appellant, à sua terra separetur & aqua, nil factum erit aliud, quàm quod elementa viscosiora, pinguiora, calidioráve, sint à suis qualitatibus per separationem earum facta. Nam cuius harum partium quoduis inest elementum, quocunque modo separetur. Saniùs ergo sic nominanda sunt, [p. 275] videlicet elementum calidum, pro parte cui magis adhæret ignis, calor: humidom, cui aquæ magis humor: frigidum, cui aëris frigus, & siccum cui maximè terræ siccitas, quas quidem appellationes etiam vsurpabimus infra. Sed vt ad cœlum redeamus, istud incorruptibilem esse mundi partem, ac alteram quam superiorem antiqui Sapientes mundum appellarunt, & ab inferiori totius altera parte, inferiore mundo corruptibili videlicet, à Deo segregatam affirmarunt. Hanc etiam vniuersalem essentiam quintam & naturalem formam aptißimè vocamus: inferiorem verò mundum, naturæ materiam etiam vniuersalem, formarum eius omnium susceptiuam. Antequam à suo toto (quod Chaos nominatur) seiunctæ partes ambæ forent quas diximus, confusè continebat alteram vtraque sic, vt postea vinculum vnionis primæ & amoris in se retineret, ad alteram indies connecti cupiens alterutra. Qui quidem affectus atque desiderium, omnis generationis cau- [p. 276] sa est, & verè natura dicitur. Hæc sunt physices nostræ principia, quæ meis latiùs præcedentibus libellis tractata sunt. Nunc verè, quæ artificij nsotri supernaturalis principia sint, videamus, ne carere suis dicant fundamentis, qui tam acriter & perperam in eam inuehuntur. Quia hoc propriè nihil aliud est, quàm ars ex naturalibus constans principijs, & naturam excellens artificio, sed potiùs diuino quodam arcano, necessarium fuit eisdem vti principijs, quibus ipsa, quòd alia fabriacare nequeamus. At vbi 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 manibus non possumus omne, nostris nec organis elementa cuncta concludere, cogimur ad naturæ similitudinem, & imitationem, ex naturalibus venari, magisterio nostro separationis, nostrum cœlum ab impu- [p. 277] ris elementis nostris, vt 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 verè dicimur, quòd permodum corruptionis atque generationis operemur in hac arte, & eisdem principijs vtamur, quibus & ipsa. Latiùs dicimus, in quouis elementato corpore naturali, cœlum & elementa pro parte contineri: aliter generari non possunt. Ergo dum hæc separamus, formam & materiam similes habere possumus illis, de quibus[c1] 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, [p. 278] & eorundem elementorum, ipsorum natura media, per nos vnà cum ipsis inclusa nostris organis, supernaturali magisterio primæ Chaos diuisioni simili, paruus mundus non generabitur? si Deus tamen cuiquam annuerit, quo sine perficitur nihil, & si rectè sit inchoatum. Hæc et vnica via, qua peruenire licet ad medicinam vniuersalem & metaphysicam, indifferenter omnes morbos curantem, de qua desperant moderni Physici. Nónne vident vniuersalibus includi particularia quæuis? Cùm igitur medicina talis ex incorruptibili cœlo, & elementis incorruptibilibus, aut ad incorruptibilitatem reductis fabrefacta sit, & ad vniuersi mundi nedum similitudinem, sed resurrectionis etiam, cur non valebit contra corruptiones omnes microcosmi se referentis ad medicinam hanc`Si resurrectionis mysterium intelligerent isti Zoili, fortassis non disserntirent à veritate metaphysica. Verùm quòd eorum qui resurrectionem ignorarunt ac negarunt, sectentur somnia, huius et- [p. 279] iam arcani capaces existere minimè valent, nec eo digni sunt. Quid ad nos? quantò magis veritati resistere conabuntur, tantò nudiùs inscitiam suam ac ingenij ruditatem, vel suæ mentis obscuritatem & cæcitatem detegent. Ad verarum artium studiosos conuertamus nos, rogemusq́ue Deum, vt alijs nebulas ab oculis auferat, & quæ reuelata suis esse vult, videre queant. Fundamentis antea iactis, ac principijs positis in vnico nostro Chaos, operæ precium erit huius partium extractionem à compositis naturalibus eos docere, qui credunt opus metaphysicum hoc à Deo datum hominibus fuisse, qui bonæ voluntatis existunt. Has partes nempe cœlum & elementa rerum omnium esse diximus. Certum est omnibus à natura productis hæ inesse naturaliter, verùm in aliquibus magis, in aijs minus: in nonnullis etiam extractu faciliùs quàm in alijs. Vnde philosophorum sententia est, vt propinquiora, faciliaq́ue magis amplectenda sint. Similia sunt vinum [p. 280] optimum Tartarum, Mel recens, Flos anthos, Lilium rubeum, Chelidonia, Mercurialis, &c. De quib[us] per se, vel alijs medijs, essentia quinta separari facilimè potest à suis craßioribus elementis, & hæc in suas qualitates prædominantes repartiri possunt: manentibus in quouis elemento quibusuis elementis. Animaduertendum est etiam, vinum dici philosophicum hoc loco posse liquorem omnem, de quo per artificium essentia quinta sua separari potest[c2], vt infra de tritico, pane, granis baccísue iuniperinis, &c. fieri docebimus. Nec ignorare debes, in hac arte si practicus esse voles, formam & materiam, de qua Chaos metaphysicum existit, esse quintam essentiam, aut cœlum (de quo loquuti sumus) rerum omnim, & elementa. Quapropter vide ne confundaris appellationum varietatibus. Non possum enim alijs vti vocabulis, quàm illis quæ ad hanc artem sunt necessaria. Si qua tamen obscuriora fuerint, aut ænigmatibus velata per scriptores antiquos, alijs elucidare [p. 281] conabor facilioribus. Non volo tamen vt existimes mea me docere te, vel à me somniata, sed ea quæ ex probatißimis huius artis authoritatibus deprehendere potui, clariori sensu describere tibi, ne desperes cum plurimis, qui vel ob scriptorum istorum intricationem, aut obscuritatem, à secunda lectura semper abstinent ac vituperant iniustè, cum sui craßitiem ingenij potiùs, & ignauiam carpere vel acuere deberent. Considera igitur ea quæ diuerso ab antiquis progressu tibi per me tradita sunt, non sensu diuersa tamen existunt: & facilè percipies ea quæ tibi priùs obscura videbantur, si huius negocij vel tantillum intellectus habeas. Multa quidem in hac aret detexi, quæ non inuidiæ causa nobis obtexerant antiqui, sed vt ab indignis tuta forent & malitiosis hominibus: nec ego hac de causa, quòd clarius loquar, istis viam faciliorem esse cupio, sed verè studiosis. Non est ergo quòd mireris cur alium in horum tractatione, quàm antiqui fecerint, scribendi modum [p. 282] obseruem. Hoc in tui gratiam factum putes, meliùs vt intelligas. Quapropter ab hoc te studio non remorentur fallacium artium discipuli, qui quam non viderunt hactenus, nec ferre lucem valent, nec alios videre cupiunt. Exemplum hoc tibi sit inscitiæ suæ, quòd neminem eorum videas, qui contrascriptores antiquos in hac arte calamum arripiat, vt probabilibus rationibus & ex arte deductis redarguat, sed calumnijs & iniurijs vt afficiat eos: quas etiam dum probare nequit (quantumcunque doctus existat) probos viros obscuris, & simijstis (vt ita loquar) non chymistis, qui velut simiæ quoduis ementiuntur opus, comparat. Non satis est dicere, hoc est nequam atque deceptor: sed causam adferre cur talis existat eum oportet, qui sic alios audet appellare: vel ipse talem se esse hoc ipso palà, facit. Diaboli siquidem est opinio quosuis alios calumniatores appellare, quòd etiam tales fore cuperet omnes: sic & eius filij bonos persequuntur. Aliqui tamen [p. 283] chymistæ similes etiam chymistas readrguere voluerunt, fortè quòd alijs vterentur vocabulis, quàm antiqui veri chymistæ posuerint, vel artem istam fabulosis poëtarum figmentis allegoricè tribuerint (qua quidem Rhetorices figura, quæuis ad alium sensum & falsò contorquere facilimè licet) verùm eorum scripta rectè si iudices, neutram paretm alteram intelligere videbis, vel vtramque scopum nondum attigisse. Vbi non inuidia regnat aut ambitio? Multi, vel quia non possunt artem hanc assequi, vel quòd alios in ea ingenio feliciori se videant: aut in artem ipsam, aut in eos qui scripserunt obscuriùs quàm ferat eorum intellectus, inuehuntur: eóque sibi laudem comparasse putant, quòd alios carpserint. At non scribunt quis verior scopus artis existat, nec dilucidiùs, aut clariùs eam exponunt. Quotquot sunt huius farinæ homines, vnà cum suis mordacibus limis, vix flocci pendo. Si quid ad artem istam adferre boni potero, vel clario- [p. 284] ribus verbis eam tractate (seruata modestia tamen) faciam sedulò quod virum alteri cuiuis proximum ex charitate decet. Vbi me fuerint aggreßi, videbo quid & qua ratione respondero. Non priùs in alios libenter feror, quàm ab eis laceßitus verbis, factis, aut scriptis (vt antea falsò perperamq́ue, malo patrantis & ignominia sua) fuerim. Hæc sunt igitur, quæ pijs probisq́ue lectoribus expono legenda priùs, & exactißimè demum cum antiquorum scriptis conferenda, vbi concordare viderint, fidem adhibeant, aliter 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 meliùs comparari potest, quàm claui: hæc nisi tradatur, ad occlusa non facilis patet aditus, nec nisi mittatur in seram. Non secus donec manus ad opus hoc applicueris, non priùs arcana, quæ Deus sub rerum natura conclusit, vt aliquando hominibus inno- [p. 285] tescerent, intelliges. Quæ tibi proponimus igitur vt 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 & vale.
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.
On the Supernatural Artifice.
We must prove from the beginning that our supernatural craft is legitimate offspring, and that all other chemical arts are adulterated. The modern Physicists and Metaphysicians stubbornly deny our fifth essence. This is our best argument against the likes, that their opinions are nothing. What will they judge the sky to be? Will they dare to deny us that the fifth thing is something from the four, as pure from impure, separated by God, or will they admit to ignoring this very thing? There is no doubt that they do not understand this secret. If they admit to us that the sky is also separated from the four primary essences, then the fifth essence. Unless they say that the sky is also the four elements, and four pure essences, so that there are eight essences. By this very thing, they will deny that the sky exists purely, and they will say that it is as the lower elements are. For purity is called more from union in this place than from sincerity. If the four elements were in the sky, as mixed below, they would also appear mixed in it as here, which is the least of it. But it seems one element, adorned with many celestial bodies, and as many as the lower world, even corresponding to these, as effects to their cause. This is the true separation of the elements, which true Alchemists should imitate, namely purer substance from impure elements, as the superior from the inferior. That common separation, which is made of oils from waters, and of these from their earth, is of qualities, not elements. For if the oil, which some call air, is separated from its earth and water, nothing else will be done, but that the more viscous, fatty, or warm elements are separated from their qualities by their separation. For any of these parts in which any element exists, it is separated in whatever way. Therefore, they are more healthily to be named thus, namely the hot element, for the part to which fire, heat adheres more; moist, to which water's moisture more; cold, to which the coldness of air, and dry to which the dryness of earth most, which names we will also use below. But that we return to the sky, that it is the incorruptible part of the world, and the other which the ancient Wise men called the upper world, and affirmed separated by God from the other lower part, namely the corruptible lower world. We also most aptly call this the fifth universal essence and natural form: but the lower world, even universal nature's material, receptive of all its forms. Before both parts that we mentioned were separated from their whole (which is called Chaos), each confusedly contained the other thus, so that it retained afterward the bond of first union and love in itself, wanting to connect with the other daily. Which indeed affect and desire, is the cause of all generation, and is truly called nature. These are the principles of our physics, which have been dealt with more broadly in my preceding booklets. Now truly, let us see what the principles of our supernatural craft are, lest those who so sharply and wrongly attack it say it lacks its foundations. Since this is nothing else but an art consisting of natural principles, and excelling nature by artifice, but rather by some divine secret, it was necessary to use the same principles as itself, because we cannot make others. But where it ended its Physics, we begin Metaphysics: taking those things which it has left and prepared for us, finished and perfect naturally, and we more than perfect them with some supernatural artifice. And since we cannot handle all the great sky of nature with our hands, nor can we enclose all the elements with our tools, we are forced, in likeness and imitation of nature, to hunt from natural things with our teaching of separation, our sky from our impure elements, so that we may fashion our Chaos: from which we must begin this admirable work, which ought to excel the teaching of nature. Now, unless I am mistaken, you will understand why we say that our metaphysics surpasses all the work of nature. For the separation of the sky from the elements, or the first division of Chaos, was not a natural artifice, but purely divine. However, we are rightly said to imitate nature in this, because we work very much the process of corruption and generation in this art, and we use the same principles as it does. We speak more broadly, in any natural elemental body, the sky and 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. Why, then, does Cerberus still bark wrongly at us? As if the things taught through this art were impossible. If the upper sky and the lower elements generate all things by their nature, why will a small world not be generated from parts of the same sky and the same elements, their medium nature, enclosed by us in our tools, by a supernatural teaching similar to the first division of Chaos? If God should favor anyone, without whom nothing is completed, and if it is rightly begun. This is also the only way by which one can arrive at the universal and metaphysical medicine, which indiscriminately cures all diseases, about which modern Physicians despair. Do they not see that all particulars are included in universals? Therefore, when such medicine is fabricated from incorruptible sky and incorruptible elements or reduced to incorruptibility, and not only in likeness to the universe but even to resurrection, why will it not prevail against all corruptions of the microcosm referring to this medicine? If these Zoilists understood the mystery of resurrection, perhaps they would not dissent from metaphysical truth. But because they follow the dreams of those who have ignored and denied resurrection, they are in the least capable of this secret, nor are they worthy of it. What is it to us? The more they will try to resist the truth, the more plainly they will expose their ignorance and crudeness of intelligence, or the obscurity and blindness of their minds. Let us turn to the lovers of true arts and ask God that he may take the clouds from others' eyes and that they may see what he wants to be revealed to his people. With the foundations previously laid, and the principles set in our single Chaos, it will be worthwhile to teach them the extraction of these parts from natural compounds, those who believe that this metaphysical work was given by God to people of good will. Namely, we have said these parts to be the sky and the elements of all things. It is certain that these are naturally in all things produced by nature, but more in some, less in others: in some even more easily extractable than in others. Hence the opinion of philosophers is that the nearer and easier things are to be more embraced. Similar things are the best wine Tartar, fresh Honey, the Flower of anthos, the red Lily, Celandine, Mercury's plant, etc. From these, either by themselves or through other means, the fifth essence can be easily separated from its grosser elements, and these can be divided into their predominant qualities: with any elements remaining in any element. It should also be noted that the term "wine" in this philosophical context can mean any liquid from which the fifth essence can be separated through artifice, as we will teach below regarding wheat, bread, juniper berries, etc. Nor should you be unaware, if you wish to be practical in this art, that the form and matter from which the metaphysical Chaos exists is the fifth essence, or sky (of which we have spoken), of all things, and the elements. Therefore, be careful not to be confused by the variety of names. For I cannot use other words than those that are necessary for this art. However, if some things are more obscure or veiled in enigmas by ancient writers, I will try to clarify them with easier ones. But I do not want you to think that I am teaching my own ideas or dreams, but those that I could grasp from the most approved authorities of this art, describing them to you in a clearer sense, so that you do not despair like many who, either because of the entanglement or obscurity of those writers, always abstain from a second reading and unjustly blame them when they should rather pinpoint or sharpen their own dullness of mind and laziness. Consider, therefore, the things that have been handed down to you by me in a different way from the ancients, though they are not different in meaning: and you will easily perceive the things that seemed obscure to you before if you have even a little understanding of this business. Indeed, I have uncovered many things in this art that the ancients did not hide from us out of envy but so that they would be safe from unworthy and malicious men: and I do not desire for this reason, that I speak more clearly, to make the way easier for them, but for true students. So you should not wonder why I observe a different way of writing in dealing with these things than the ancients did. Think that this was done for your sake, so that you may understand better. Therefore, do not be held back from this study by the disciples of deceptive arts, who, having not seen it thus far, can neither bear the light nor wish others to see. This should be an example to you of their ignorance, as you will see none of them, who seizes the pen to counter ancient writers in this art, to refute them with plausible arguments and those derived from art, but uses slanders and insults to affect them: and he also compares the honest men, whom he cannot prove to be such (however learned he may be), with obscure and ape-like (so to speak) non-chemists, who, like apes, fabricate any work. It is not enough to say, "this is wicked and deceitful": but he who dares to call others such must give a reason why he is such, or he makes himself such by this very thing. For it is the devil's opinion to call everyone else slanderers because he also wishes everyone to be like that: so also do his children persecute the good. However, some chemists, like other chemists, also wanted to refute, perhaps because they used different words than the ancient true chemists used, or they allegorically attributed this art to the fabulous inventions of poets (by which figure of rhetoric, it is easily allowed to twist anything to another and false sense) but if you judge their writings rightly, you will see that neither side understands the other or that both have not yet reached their aim. Where does neither envy nor ambition reign? Many, either because they cannot attain this art or because they see others more fortunate in it than themselves, attack either the art itself or those who have written more obscurely than their understanding can bear. They think they have gained praise for themselves because they have criticized others. But they do not write what the true aim of the art may be, nor do they explain it more clearly or lucidly. I value such men of this ilk, along with their biting criticisms, as scarcely worth a straw. If I can contribute anything good to this art, or discuss it in clearer words (yet with modesty preserved), I will earnestly do what charity requires of one man to another. Where they have attacked me, I will see what and how I will respond. I am not willingly borne against others until I have been provoked by their words, deeds, or writings (as previously done falsely and wrongly, to the detriment of the evil doer and his own disgrace). These, therefore, are the things that I present for the pious and honest reader to read first and then compare most carefully with the writings of the ancients. Where they agree, let them trust; otherwise, not. But it will be impossible for anyone, no matter how outstanding his intellect, to learn the matter itself by reading alone. Therefore, by working, he must become a master in this art who wishes to obtain his desire in it. Nothing can be compared better to writing than a key: unless this is handed over, access to what is closed is not easily gained, nor unless it is put into the lock. Similarly, until you have applied your hand to this work, you will not understand the secrets that God has enclosed under the nature of things, that they might someday become known to men. What we propose to you, therefore, is that you take it as a key, with which you may learn to unlock the physical bolts with metaphysical mastery in sincere study. In the meantime, we have conferred these, our labors, whatever they are worth, to you for your sake, kind Reader. Take care and farewell.
