Text.BP190.!2r
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Source: Paracelsus, Centum quindecim curationes experimentaque, ed. Bernard Gilles Penot, Lyon: Jean Lertout, 1582, sig. ¶2r–¶5v [BP190]
Summary: Penot extols the virtues of alchemy, lamenting the decline of this noble art from its golden age in Egypt, where it was esteemed alongside divine and natural mysteries. The letter reflects on a time when philosophers and kings pursued knowledge and wisdom, contributing to their societies' prosperity. The author decries the contemporary neglect and disdain for alchemy, contrasting it with the past when figures like Plato and Democritus sought wisdom in foreign lands, enriching their homelands. The text criticizes the modern era's focus on trivial pursuits, overshadowing the pursuit of profound knowledge. Despite the general apathy towards alchemy, the author acknowledges rare patrons like Sir John de Ferrieres, who value and support such scholarly endeavors. The letter serves as a dedication of the author's work on Philippus Theophrastus Paracelsus's experiments, expressing hope that Ferrieres will appreciate the effort, given his known dedication to truth and fairness. The author offers his services and studies in homage to Ferrieres, positioning him as a beacon of hope for the revival of esteemed ancient arts. (generated by ChatGPT)
Text
Qvanta sit præstantia artis chimiæ (Illustriss[ime] domine) non solùm historiæ veterum, verùm etiam hoc nostrum seculum liquidò testatur. Reges enim & principies hanc artem quondam & amasse, & excoluisse, & exercuisse, multi historici non so- [sig. ¶2v] lùm testatur, verùm etiam narrant & affirmant: qui hac scientia digniorem nullam (post diuinorum mysteriorum contemplationem) Regiam vitam decuisse arbitrati sunt. Ægyptiorum fuit hæc philosophia propria, qui omnibus temporibus mysteriorum tam diuinorum quàm naturalium, notitia & laude celebres habiti sunt: à quibus etiam quodcumque est sublimioris cognitionis & doctrinæ, ad nos promanauit. Atque vtinam apud nos de excellenti illa sapientia reliquiæ veræ superessent. Defecit enim hæc nostra ferrea ætas ab aureo illo seculo, & ita defecit, vt veræ artes & pulcherrimæ scientiæ in deformes chimeras & fera monstra degenerarint. Quondam sublimia ingenia philosophorum atque generosæ Regiæ mentes occupabantur studiosissimè indagatione [sig. ¶3r] rerum excellentissimarum, secretioris philosophiæ & mysteriorum naturalium, quibus toti suo populo & belli & pacis tempore fuerunt præsidio. Nostra ætas mortuas rerum vmbras inutiles phantasias & mundanas delicias excolit, quibus altior illa veterum philosophia planè est deleta. Antiqui, maximo desiderio & amore, nobiliores illas artes expetebant, harúmque gratia multis se fluctibus obijecerunt, quo illis potiti, se patriámque suam celebriorem redderent. Vnde Diuinus ille Plato Ægyptum adiens, sublimen illam philosophiam hausit. Quis nescit Democritum Abderitem Indiam, Scythiam Ægyptúmque peragrasse? nec nisi voti compotem omni doctrinarum genere imbutum reuersum esse, vbi tanquam vnicum lumen & salus patriæ iure habitus est: eo labo- [sig. ¶3v] rante, patriam laborare, eo moriente, patriam mori, Abdiritæ vno ore confessi sunt. Cui non est nota illa insignis expeditio totius Græciæ in Colchicas insulas, quos nec labores, nec pericula, nec ferocissimus Rex deteruit, quo aureo vellere potiti se & patriam suam ditarent? Nostro tempore tam inter Reges quàm inter subditos, inter Doctos & indoctos, non solùm huius artis negligentia & contemptus gliscit, verùm etiam odium & ira eorundem in tam præclarum lumen grassatur: quo fit vt illi qui altiori mente spagyricas illas artes veterum decora alta parentum in lucem reuocare conantur, ignobiles & in obscuro relinquanturm omniúmque inimicitias experiantur: cùm non habeant patronos & mœcenates qui eodem studio delectentur. Hinc præclara multa in- [sig. ¶4r] genia, (qualia nostrum seculum plurima fert) deprimuntur, vt ad scopum sibi propositum non liceat ipsis peruenire, dum destituti patronis, crassioribus & vilioribus rebus operam dare, & stultis miseri seruire coguntur, qui etiam pecunijs & honoribus & mundanis delitijs renuntiant, quò deperditas artes restaurare queant. Verùm licet sint paucissimi, rarissimíque musarum fautores & cultures, inuenitur tamen interdum vnus & item alter (quemadmodum omnia præclara rara) qui amore, & fauore eiusmodi artes earumdémque auctores prosequantur. Inter quos tu generose & Illustris Princeps, non postremum obtines locum. Virtus[c1] enim tua illustris & singularis sapientia tibi ad hanc rem calcar addit: dum nullum temporis momentum præteruolare sinis, quo non vti- [sig. ¶4v] lem aliquam operam aut cogitando aut reipsa præstando naues, vt quæ sunt forti & generoso principe maximè digna, exæquaris adeò, vt quicquid otij ac temporis à grauissimis negotijs tibi superest, his studijs eximijs tribuas. Hinc tua illa moderandæ reipub[licae] singularis & rara prudentia, dum non solùm ea quæ ante pedes sunt mala, sed & ea quæ futura sunt, salubri prouidentia nosti auertere. Cùm enim incitamenta motuum intelligis, suauitate sermonis, consilio & sapientia mentes concitatorum mitigas, sedas, placas, bonorum animos erigis, vt citò ac tutò & iucundè vulnus intestinum cures, vt sine tumultu petulantes & seditiosos animos in concordiam & amorem patriæ facias conspirare: alios muneribus, amicitia, familiaritate, beneuolentia, quosdam pollicitatio- [sig. ¶5r] nibus, nonnullos publici amoris affectu, erga patriam concilias & placas. O Sapientissimum Principem! ampliss[imae] familiæ decus, Galliæ ornamentum, patriæ lumen, Reip[ublicae] salutem, pacis tutamen, pacificorum sustentaculum, studiorúmque spem, ad te omnes tanquam ad asylum eximiis artibus celebrem vndique confugient[c2], te vnicum Musarum patronum, summis laudibus non immeritò prædicabunt. Quapropter ego alacritate quadam remoto metu, & aucta spe, tibi bonorum omnium nobiliss[imo] fautori & patrono, hoc mearum lucubrationum præludium offero, ascribo, dedico, in quo magni illius Germani Philippi Theo[phrasti] Paracelsi experimenta comprehenduntur: vnà cum egregijs quibusdam particularibus: quæ qualia sunt res ipsa indicabit. Etenim spero [sig. ¶5v] si hæc mea qualiacumque T. E. legerit, fore vt non repudientur, sciens heroicum tuum animum æquitatis & veritatis in omnibus esse constantem amatorem. Interea me cum omnibus meis studijs & qualibuscumque officijs offero: maiora quæ tibi offeram non habeo. Vale.
Basileæ.
Modern English Raw Translation
The excellence of the art of alchemy, most illustrious lord, is clearly attested not only by ancient histories but also by our own times. That kings and princes once cherished, cultivated, and practiced this art is not only testified but also recounted and affirmed by many historians, who considered no science more worthy (after the contemplation of divine mysteries) to adorn royal life. This philosophy was unique to the Egyptians, who at all times were renowned for their knowledge and praise of both divine and natural mysteries, and from whom all that is of higher knowledge and learning has flowed to us. Oh, that true remnants of that excellent wisdom still remained among us! For our iron age has fallen from that golden era, and so declined that true arts and splendid sciences have degenerated into grotesque chimeras and wild monsters. Once, the lofty intellects of philosophers and the noble spirits of kings were most diligently engaged in the investigation of the most excellent things, secret philosophies, and natural mysteries, by which they were a support to their entire people in times of both war and peace. Our age cultivates the dead shadows of things, useless fantasies, and worldly pleasures, by which that higher philosophy of the ancients is utterly obliterated. The ancients, with great desire and love, sought after those nobler arts and for their sake exposed themselves to many perils, so that, having obtained them, they might make themselves and their country more renowned. Hence, the divine Plato, visiting Egypt, drew from that lofty philosophy. Who does not know that Democritus of Abdera traveled through India, Scythia, and Egypt, and did not return until he was fully versed in all kinds of learning, whereupon he was rightly considered as the sole light and salvation of his country: his struggles were the struggles of his homeland, and in his death, they felt their own demise, as the people of Abdera unanimously declared. Who is unaware of that famous expedition of all Greece to the Colchian islands, which neither labors, dangers, nor the fiercest king could deter, so that they might enrich themselves and their homeland with the Golden Fleece? In our times, among both kings and subjects, among the learned and the unlearned, there is not only a neglect and contempt for this art but also hatred and animosity towards such a splendid light, resulting in those who with higher minds attempt to bring back the glorious ancient arts of the spagyrics from the shadows of their forebears being left obscure and ignoble, experiencing the enmity of all: for they lack patrons and benefactors who delight in the same pursuits. Hence, many brilliant talents (of which our age has plenty) are suppressed, so that they cannot reach the goals they have set for themselves, forced instead to devote their efforts to mundane and inferior matters and to serve fools miserably, even renouncing money, honors, and worldly pleasures to restore lost arts. Yet although there are very few, exceedingly rare patrons and cultivators of the muses, sometimes one or another is found (as all excellent things are rare) who with love and favor pursue such arts and their creators. Among these, you, noble and illustrious Prince, hold no insignificant place. Your illustrious virtue and unique wisdom spur you on in this endeavor, as you allow no moment of time to slip by without undertaking some useful work either in thought or in deed, aspiring to those things most worthy of a strong and noble prince, so much so that whatever leisure and time you have from your gravest affairs, you devote to these exceptional studies. Hence comes your singular and rare wisdom in governing the state, as you not only avert the ills at hand but also those to come with healthy foresight. Understanding the provocations to unrest, you calm, soothe, and placate the minds of the agitated with the sweetness of speech, counsel, and wisdom, lifting the spirits of the good, so that you may heal internal wounds swiftly, safely, and pleasantly, causing rash and rebellious spirits to unite in harmony and love for their country: some with gifts, friendship, intimacy, benevolence, others with promises, and yet others with a sense of public love, you reconcile and pacify towards the homeland. Oh, most wise Prince! The glory of a great family, the ornament of France, the light of the homeland, the salvation of the state, the safeguard of peace, the support of the peaceful, and the hope of the studious, all will flee to you as to a sanctuary renowned for exceptional arts, and they will rightfully proclaim you the sole patron of the Muses with the highest praises. Therefore, with a certain eagerness, casting aside fear and bolstered by hope, I offer, inscribe, and dedicate to you, the noblest supporter and patron of all good
, this prelude of my labors, which contains the experiments of the great German, Philippus Theophrastus Paracelsus, along with some notable specifics, the nature of which the thing itself will reveal. Indeed, I hope that if you, Your Excellency, read these my humble efforts, they will not be rejected, knowing your heroic spirit to be a steadfast lover of fairness and truth in all things. In the meantime, I offer myself, with all my studies and whatever services I can provide: I have nothing greater to offer you. Farewell.
From Basel.