Text.Penot.1594-01.O3r/Translation
To the magnificent, most distinguished lords, professors at the University of Basel: Felix Platter, Chief Physician; Johann Nicolaus Stupanus, supreme philosopher; Caspar Bauhin, unique in mixed Anatomy. Bernhard G. Penot of Port Saint Marie, Aquitaine, sends his greatest greetings.
Upon the foundations of the world, the greatest philosophers (most learned professors) have primarily been concerned with three laxative remedies: firstly, that they do not impede natural warmth from its function. Secondly, that they do not kill. Lastly, that when necessary, the medicine can act effectively in remote parts without danger, and powerfully expel corrupt humors from them. However, they could never perfectly find these three qualities without causing harm to some part of the body. This is because bodies do not equally receive the action of a dose: in rare, solid, and dense substances, and yet it often happens that medicine administered healthily to some is lethal to others. Among laxative remedies, philosophers have especially praised Aloe because it least corrupts natural virtue. Indeed, it seems to strengthen the limbs, which daily experience confirms. Although Galen disagrees, saying that nothing is completely perfect. Indeed, for a hot liver, unless its dryness is first restrained by some suitable liquid, it is very harmful.
However, in my travels, through many studies, I have endeavored to benefit posterity, and that from me it might receive some relief and solace, and not burden human bodies with so many and such heavy potions. I have often discussed with myself what remedies, having little matter and much form, suitable for all ailments, which work quickly, safely, and pleasantly, I could devise. In the end, nothing is found to be more certain, suitable, safe, and pleasant for the sick than salts. For as long as it is preserved, it preserves, and in the nature of things, there are two subjects: one of wonder, which is foreign to our present institution; the other of necessity, which is our current topic of discussion. What is more diuretic, diaphoretic, cathartic than salt? This is the stone that God has freely bestowed. For example, to purge a dropsical person of thick serous humors, I take one scruple of crystallized tartar salt, one and a half ounces of rose honey, two ounces of wine from hellebore, and administer it; the potion is pleasant and of the highest strength. Is there anyone suffering from kidney stones or menstrual suppression? Take the same salt in two ounces of warm white wine, administer it, and shortly after, the effect will occur. The same, if given with a part of blessed thistle water and a little wine in the same dose, will promote copious sweating: if we discover so many and such great virtues in this simple substance, what if we combine more? Therefore, (laureate Masters), I would like you to be advised. When it is necessary to treat headaches or nephritic, dropsical, or gouty conditions, not just one herb, such as sage, betony, marjoram, should be taken, but several together that address such diseases, and so it is to be understood for other ailments, for example, when a cathartic is desired.
Take Hellebore, Gratia Dei, Euphorbium, Scammony, Rhubarb, Senna, Colocynth, etc., according to the weights of the wise, make an extract as is the art, burn the dregs, reverberate, make a lye, and from the lye make salt. Take one ounce of this extract, two drachms of its salt, mix well, let it be made into a mass, a dose for adults is one and a half scruples. Salt is mixed for two reasons, firstly, so that the extract does not stick to the fingers. Indeed, any medicine sticking to the fingers is harmful to the body. Salt, however, prevents cohesiveness. The other is that it dissolves quicker in the stomach, penetrating and opening obstructions.
Also, if someone is afflicted with the plague due to air pollution and not humor, take wormwood and prepare salt from it, of which take one drachm or one scruple in white wine, and have the patient walk around for half an hour immediately after taking it, then let him go to bed: he will sweat, vomit, purge the bowel, repeat this twice and with God's help, he will be freed: these are the things to be investigated in medicine, not to be rejected out of hatred nor to be disparaged with insults from one to another. Rather, our study should be directed towards the praise of God and the benefit of our neighbor: that we may prove our vocation with the best remedies, so that medicine becomes more certain and refined every day.
Continuing from where the previous passage left off, the author elaborates on the historical and contemporary advancements in medicine and alchemy, particularly emphasizing the contributions of Paracelsus. Here's the translation:
We grind corals, pearls, gold on marble so that our natural heat more easily spreads their power through our veins, which it would not do due to the weakness of our heat. If we can extract the tincture and salt before administering in a smaller dose, nature will be aided more quickly and burdened less, and the passage through the entire body will be easier. Therefore, in our age, God has raised up Theophrastus Paracelsus, a man most skilled in natural things, to bring back to light the arts lost to civil wars. Not that the solution of pearls, corals, or metals is a new art, or that it was not known before. As witnessed by Arnold of Villanova, Raymond Lull, Geber, Zosimos, and Isaac Holland, from whom Paracelsus derived those three principles he initiated, who lived four hundred years before Paracelsus and were skilled in this art as well. Who, I ask, taught Cleopatra to dissolve a pearl in vinegar and offer it as a drink to her lover Antony? (as histories testify) if not because that art existed in her time but was buried by continuous wars. Why do you, O Archiater Felix, successfully administer your antimony without nausea, without any danger? But what is this preparation of diagridium that I saw in the possession of that supreme philosopher, Doctor Nicolaus Stupanus? How many great chemical secrets also exist with the most excellent Caspar Bauhin, some of which I remember? Therefore, you (professors of sacred medicine), I may indeed marvel but cannot imitate. Let us remember that the creator of things has, at certain times, raised certain diseases, certain men, in his honor and for the salvation of many people: he raised the divine Hippocrates (to whom no one is equal or second both in the knowledge of diseases and remedies), whose works still exist. He also raised Galen (although he had a poor understanding of Christ) who merited well in medicine. In our century, Paracelsus, to whom various gifts were given by God for finding remedies for various diseases that the ancients did not know, and if anyone is of sound mind, they will not despise them: "Test everything; hold on to what is good," says the Apostle. Indeed, I remember (O most learned professors), the oath I took upon receiving my doctorate degree, that I would not write anything more for Paracelsus, and I intend to observe it religiously. Especially since Paracelsus's most learned writings do not need my commendations, but what I have extracted from nature's innermost parts through long use and continuous labor for public use, no one forbids me to bring forth. Indeed, He commands it, to whom we owe more than to men. In a foolish vow, the decree can and rightfully should be changed. Does not Theodorus Zwinger, an ornament of your college and the Republic, who left a great longing for himself among everyone, agree with me? He says in book 3, volume 20, of his theater that those who attack the spagyricists do so out of uninformed hatred, since they are explorers of nature's secrets. Andernacus also says about new and old medicine that remedies derived from minerals have more strength than those from vegetables. For today's diseases are far greater than those of the past and consequently more difficult to treat: as everything declines with the aging world. Therefore, whether I like it or not, I am forced to admit, which even grateful posterity will not be able to deny with me, that in Paracelsus himself I see and approve of better things than in other authors. If I did not profess this, I would fear that the eternal God might take back even the smallest gifts He has bestowed upon me. Therefore, most learned and excellent men, favor my humble efforts with your kindness, and consider this little gift, seasoned with its own salt and dedicated to you, as a sign of my gratitude towards you: and continue to favor me with your love, which I ask most earnestly. Frankenthal, the Kalends of January 1594.
