Text.Reusner.1582-04.!1v
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Source: Pandora, Das ist/ Die Edleste Gab Gottes, ed. Hieronymus Reusner, Basel: Samuel Apiarius, 1582, sig. (:)1v–(:)8v [BP.Reusner.1582-04]
Summary: The letter praises the art of medicine, likening it to a sister of wisdom, and underscores its importance in maintaining the health and well-being of individuals so they can contribute to society. Reusner laments the current state of the medical profession, highlighting the prevalence of charlatans and unqualified practitioners who endanger public health with their dubious treatments and remedies.
Reusner references the work of Paracelsus who sought to reform the medical sciences by introducing a new, more mystical and allegorical approach to understanding and practicing medicine. Paracelsus is credited with developing a unique way of writing and conveying medical knowledge that was intended to be accessible only to the true "Sons of Wisdom" and genuine practitioners of the art, as opposed to the impostors and quacks prevalent at the time.
The letter also touches upon the challenges faced by genuine practitioners in advancing their knowledge and serving the public amidst a backdrop of skepticism and the proliferation of false practitioners. Reusner expresses his personal gratitude to Ruland for his past kindness and support, and he seeks further patronage to continue his medical studies and practice. (generated by ChatGPT)
Text
Ehrenuester vnd Hochgelehrter Herr Doctor Rulande, die Lobliche Kunst der Artzney/ wirt sehr fein vnd artlich/ von vilen fůrtreffenlichen Leuthen/ Soror Sapientiæ, ein Schwester der Weißheit genennt. Dann gleich wie die Weißheit des Menschen gemüt im Zaum heltet/ damit einer nicht/ wie ein vnuernünfftig wild Thier oder Saw/ lebe: Also [sig. (:)2r] pfläget die Artzney des Menschen Cörper/ mit gebürender Diæt vnd Remedien/ dahin zu halten/ damit er nicht Kranck vnd Siech zu Beth lige/ vnnd endtlichen mit grossem schmertzen den bittern Tods Apfel eher beissen muß/ dann er sein gesetztes ziel erreichet. Vnd wenn dises geschicht/ kan keiner dem Menschlichen Geschlecht dienstlich sein. Dann wie kan einem wol zu mut sein/ wie kan einer studieren/ wie kan einer auff gemeinen Nutz/ im Geistlichen vnd Weltlichen Stand dencken/ wann er kein gute stund hat/ der Kranckheit halben?
Derwegen sind die rechten Dogmatici Medici, allzeit inn grosse ansehen bey Fůrsten vnnd anderen Potentaten gewesen. Dann das sie kondten Land vnd Leute/ weißlich [sig. (:)2v] Regieren/ haben sie müssen gesund sein: Welches jhnen nicht widerfahren hett können/ ohne gelehrter Artzte rhat vnnd vorstand/ denen Gott solche genad vnnd Kunst/ durch vil müh vnd arbeit verliehen.
Was aber jetziger zeit für mißbreüche vnd betriegerey/ täglichen in diser Kunst für fallen/ ist genugsam am tage. Dann man findet sehr vil verlauffene Lottersbuben/ Kottschier knecht vnd Bader/ die jmmerzu mit jhrem verfelscheten/ stinckenden Tyriacks vnd vermaledeyten Salben/ von einer Statt zu der andern lauffen: vnnd dem Gemeinen pöfel nicht allein Beutel vnd Kisten raumen/ sondern auch vmb Leib vnd Leben bringen/ fürnemlichen/ wenn sie sich vnderstehn Hasenscharten/ Brüch/ Stein/ Ge- [sig. (:)3r] wächs zu schneiden/ vnd zu heilen. Das heißt recht/ experimenta per mortes agere. Es müssen die Salben vnnd Balsamen probiert sein/ vnnd solte es fünfftzig Bauwren kosten.
Disen schlahen auch nach etliche hochtrabende Balbierer vnd Schärer: welche/ ob jhnen schon Indicationes curandi, quæ ab unica morborum Causa continente & pendent, & sumuntur, gantz vnd gar vnbekannt/ doch den Krancken/ Pillulen/ Trencke/ Lattwergen/ auch wol Vitrum Antimonij simpliciter fusum, neque uerè ab impuritatibus separatum, oder Turpetum minerale, mit grosser gefahr vnd gewaltigen bewegungen vnd perturbation/ eingeben. Jst gar nichts/ in jrem nerrischen kopff/ daran gelegen/ ob sie schon nicht [sig. (:)3v] die ingredientia Receptarum verstehen: Wie ein mal ein solcher hüpscher Meister in die Apotecke kam/ vnd da er hatte gelesen in einem alten Buch/ ⟨Recipe⟩ Puluer[is] Serpentar[um] fragete/ nach gepüluerten Schlangen.
Was sage ich aber vil von disen? Es pfläget wol offt der Hencker/ Schinder oder ein alts Weib hinder dem Kachelofen/ einen grossen Doctor in die Schule zuführen/ vnd jm auß seinem Tittel CT. zu berauben/ vnd zu schanden vor den Leuten zu machen.
Dises Hummels gesindlein beschreiben die alten Rythmi: So also lauten.
Est impostorum dux Doctor, signifer Vnctor,
Fumiger excæcans, fera per Cauteria rodens,
Elotor madidus, sudans Mediastinus, Vstor,
Martius, immitis Sector, fidensq́ue Chimistes.
Sordescens Rasor, trux Exorcista, Minister
[sig. (:)4r] Perfidus, insulsus Lignator, apistus Apelles,
Interpres Græcus, Lictor rudis, atq́ue recoctis
Pharmaca prostituens brodijs, torquendo Cremator
Ordine vicenus, Venæ truncator agyrta.
Jtem dise Versen.
Iactant se medicos, quiuis Idiota, Sacerdos,
Iudæos, Monachus, Histrio, Tonsor, Anus:
Ambubaiarum collegia, Pharmacopolæ,
Rastricolæ, Molitor, Pistor, Agaso, Faber.
Als solches der gewaltige vnnd Hochuerstendige Mann/ Theophrastus Paracelsus, gesehen/ hat er auß grossem eyfer vnd lieb gegen seinen Teütschen/ ueram Magiam erfunden: per quam actuando, uel uniendo uirtutes naturales,[s1] mirabilia efficimus opera in natura, & quasi mundum maritamus, ut Pius Mirandulanus scribit: quæq́ue in rerum supernaturalium cognitionem nos ducit. Dergleichen Magi, (ich verstehe aber nicht Teüffelsbanner/ oder andere Schwartz- [sig. (:)4v] Künstler) sind die Weisen gewesen/ so zu den Newgebornen Kindlein gegen Bethlehem kommen: Jtem die Cabalisten bey den Hebreern/ die Philosophi bey den Griechen/ die Gymnosophisten bey den Jndiern.
Damit man aber die Pärlen nit für die Sew würffe/ hat der gute Theophrastus ein new Magische art zu schreiben erfunden/ welche nicht ein jeder Landtfarer/ oder Bartscherer/ oder apoteckers knecht/ Sondern allein Filij Sapientiæ & ueri Magi, in jre köpffe bringen mögen: wie er sich denn selbst in seinem Manuali de Lapide Philosophorum, & in lib[ro] Vexationum, entschuldiget.
Das ist die vrsach/ darumb er viel per allegorias, ænigmata & figuras uarias abgemahlet hat. Darumb hat [sig. (:)5r] er auch so gar wunderliche Cabalistische vnd Magische Namen erdacht: welche/ vielen Zauberisch sein duncken/ Als das er die verborgene Krafft oder Tugend der Natur/ auß welchem alles erwachset/ genehrt vnd gemehrt wirt/ Iliastros nennet: Jtem Ares das einen jeden sein sondere Natur/ Form vnd Gestalt zu eignet/ damit es von den anderen känntlich vnderscheiden sey/ als an den Kreütern allein zu sehen/ da ein jedes sein besondere wurtzel/ blůst/ stengel vnnd bletter hat. Diser macht er vier geschlecht/ Der erst oder eingesatzt Jliaster ist der Zweck des lebens/ oder der menschliche lebhafft Balsam. Der ander oder bereitet Iliaster/ ist das zu gericht vnd angestelt ziel des lebens/ der lebendige Balsam/ den wir auß [sig. (:)5v] den Elementen/ oder Elementischen dingen haben. Der dritt ist dz end des lebens/ vnd der rechte Balsam/ den wir ex quinta rerum essentia schöpffen. Der vierdt oder groß Jliaster/ ist die verzuckung des gemüts/ so der mensch in die andere welt gezucket wirt. Also bringet er auch herfür Archeum, das ist ein krafft/ die alle ding auß dem Iliaste, (est autem Theophrasto Iliastes, prima rerum omnium materia, ex Mercurio, sale, & sukphure, tanquam ex tribus principijs constans, quæ analysi Spagirica depræhenduntur:) fürbringet vnd scheidet. Also hat er in dem Microcosmo einen Balsamum, Quintam Essentiam, Mumiam, Mannam, Arcanum, Elixir, Mercurium: welches alles nichts anders ist/ denn ein innwendiger behalter aller cörper vor fäulung vnd [sig. (:)6r] zubrechung/ ein temperirt ding/ ein resoluierts saltz/ oder ein saltz des saffts/ sal liquorus in homine, dz vor fäulung behütet. Also heisset er den Mercurium præcipitatum, Diatessadelton: Jtem die holen geschwer vnd fisteln/ Dubelech: Jtem/ ein artzney auß weissen Corallen vnd Agstein/ Dubelcoleph: Jtem/ ein Kropff/ Chœras, botium. Vnd dergleichen sachen gar vil mehr/ die man nicht so leicht fassen kan/ als wenn es Galenische Recept weren.
Bißweilen hat er mit sonderem fleiß/ (wie auch der Geber gethan/) die Ordnung in operando vmbgekert: fürnemlich wenn er arcana Naturæ mysteria handelt/ vnd ein Meisterstuck tractiert/ das außgezogen wirt/ von den natürlichen dingen/ on scheidung vnd on Elementische [sig. (:)6v] bereitung/ durch zusatz/ inn welche solche materien gezogen/ vnd darinn behalten wirdt. Solches sihet man augenscheinlich in Archidoxis, in Metamorphosi, de Tinctura Philosophorum, de Vexationibus, de præparationibus, vnd in andern Büchern mehr.
Damit aber die Magi & filij Sapientiæ diser hohen Künsten möchten theilhafftig werden/ vnd den menschen darmit dienen: haben sie nicht mit grossem vnkosten/ auß der Jnsel Succotra/ Aloën/ paradißholz/ Rhabarbar/ Zimmetrinden/ Cardamömlin/ Halcyonium, Smaragden/ Hyacinth/ vnd dergleichen materien bringen lassen: sondern sein auff die Berge gestiegen/ vnd für lange/ vngeschaffene/ vnliebliche Recept/ kräuter gesucht: für die Schreibfe- [sig. (:)7r] der ein Kolenzang inn die faust genommen/ vnd dapffer gebrennet/ biß sie die rechte Mumiam Balsamitam, zu allen kranckheiten erfunden haben.
Solches hat sie warlich vil müh vnd arbeit gekostet: haben nicht vil dürffen auff weichen Küssen sitzen: ist derowegen kein wunder/ das die Magi vnd Philosophi jhrem Vatter Paracelso, im schreiben nach gefolget/ vnd die Magisteria & arcana Magicè & allegoricè, mit mancherley formen/ den nachkommen fürgelegt/ damit nuh die fleissigen/ die gern mit den kolen vnd Alembicen vmbgehen/ disen schatz möchten erlangen.
Also muß man auch diese gegenwertige Pandoram Francisci Epimethei vorstehen: so wol die ænigmatische vnd Magische bildnissen/ vnd [sig. (:)7v] frembde wörter: welche alle den filijs Sapientiæ bekannt sein: so sich nit lassen abschrecken Adarnech, Anfaha, Catrobil, Canze, Zingifur &c.
Demnach aber dise Kunst jtziger zeit betteln gehen muß/ vnd von wegen des Theophrasti, (welchen die Philosophi billich/ Lumen Naturæ nennen) inn grossem voracht fast bey jederman ist: als habe ich auß des Typographi begeren vnd rath/ diser Pandoræ, so vnder jrer schönen gestalt vil zu affen macht/ die jr nit wissen recht entgegen zůgehen/ einen andern treuwen Epimetheum suchen[c1] müssen/ der mit jhr also zuhandeln wiste/ damit der Iason das aureum uellus bekommen möchte.
Vnder allen aber/ Achtbar vnd Hochgelarter Herr Doctor Rulande, innsonder großgünstiger Herr [sig. (:)8r] vnd forderer/ habe ich keinen bequemern finden können/ als eben den Herren: dieweil er auch noch etwas von diser kunst helt. Denn was der Herr mir/ als ich für dem Jar zu Lauingen gewesen/ für grosse wolthaten erzeiget/ kan ich nit genugsam rühmen/ vil weniger darfür dancken. Darzu hat mich auch nicht wenig angetriben die grosse freundschafft/ so ich zwischen dem Herren/ vnnd dem Achtbarn vnd Hochgelarten Herrn/ Nicolao Reusnero/ beyder Rechten Doctorn/ vnd der Schůlen Rectorn/ meinem hochgeliebten Herren Fettern gespüret/ vnnd augenscheinlich gemercket.
Gelanget derhalben an den Herren Doctorn mein fleissiges vnd embsiges bitten/ Er wölle diese schöne Jungfraw Pandoram, günstiglichen [sig. (:)8v] vnd freundlichen annemen/ vnd jrer Epimetheus sein: damit sie nicht inn die Mördergruben/ zu dieser zeit/ da fast kein glaub mehr/ auch bey vertrawten Freunden ist/ falle. Bitte auch ferner zum höchsten vom Herren/ Er wölle mich vnd meine studia Medica, weiter/ wie biß anhero/ fördern.
Wo dises der Herr (wie ich dann gar keinen zweifel trage) thun wirt/ sol Er mich die zeit meines lebens/ jm vorpflicht finden. Will hiermit den Herren im Göttlichen Schutz trewlich entpfohlen haben. Jn Basel/ 1. Septemb[ris] Anno, 1582.
Hieronymus Reusnerus Leorinus, D[octor] Med[icinae].
Apparatus
Sources
- ↑ Source: Giovanni Pico della Mirandola, Apologia, Quaestio quinta de magia naturali et cabala Hebreorum, Bologna: Benedictus Hectoris Faelli, 20.III.1496 (https://gesamtkatalogderwiegendrucke.de/docs/M33276.htm), sig. EE2r; ed. Basel 1557 et 1572, p. 171
Corrections
- ↑ suchen] corrected from: suchen/
Modern English Raw Translation
Most honorable and highly learned Doctor Ruland, the esteemed art of medicine is often finely and skillfully referred to by many outstanding people as Soror Sapientiae, a sister of wisdom. Just as wisdom keeps a person's mind in check, preventing them from living like an irrational wild animal or pig, so does medicine care for the human body with proper diet and remedies, ensuring one does not become ill and bedridden, and ultimately forced to endure great pain and taste the bitter fruit of death sooner than their appointed time. And when this happens, no one can be of service to mankind. For how can one feel well, how can one study, how can one think of the common good, in both spiritual and secular terms, if they are not in good health due to illness?
Therefore, the true dogmatic medical doctors have always been held in great esteem by princes and other potentates. For them to wisely govern their lands and people, they needed to be healthy, which would not have been possible without the counsel and foresight of learned doctors, to whom God has granted such grace and skill through much toil and effort.
However, the current times are rife with abuses and deceptions daily encountered in this art. There are many vagrant rogues, coachmen, and barbers who constantly travel from one city to another with their adulterated, foul-smelling theriacs and cursed salves, not only emptying the pockets and chests of the common folk but also endangering their lives, especially when they dare to cut and heal harelips, hernias, stones, and tumors. This is truly experimenting with death. The ointments and balms must be tested, even if it costs fifty peasants their lives.
Some pretentious barbers and surgeons follow suit, who, despite being completely ignorant of the indications for treatment that depend on a single cause of diseases, still administer to the sick pills, drinks, electuaries, and even raw antimony glass or mineral turpeth with great danger and severe reactions. They carelessly disregard whether they understand the ingredients of prescriptions, like the time a certain fine master entered an apothecary and, having read in an old book "Take powder of serpents," asked for powdered snakes.
But why say more about these matters? Often a hangman, knacker, or an old woman behind the stove can lead a great doctor into disgrace, stripping him of his title of CT., and shaming him before the people.
The ancient rhythms describe this rabble of charlatans as follows:
The leader of impostors is the Doctor, the standard-bearer the Anointer, The smoky blinder, gnawing through beasts with cauteries, The drenched washer, the sweating Mediastinus, the Burner, The harsh Marcher, the cruel Cutter, and the confident Alchemist. The dirty Razor, the fierce Exorcist, the treacherous Minister, The tasteless Woodcutter, the unskilled Apelles, The Greek Interpreter, the crude Executioner, and with recooked Potions prostituting broths, the twisting Burner Twenty in order, the vein-truncating vagabond.
And these verses:
They boast themselves as doctors, any Idiot, Priest, Jews, Monk, Actor, Barber, Old woman: Associations of street performers, Pharmacists, Plowmen, Miller, Baker, Stable boy, Smith.
When the mighty and highly esteemed man, Theophrastus Paracelsus, saw this, out of great zeal and love for his Germans, he discovered true Magic: through which, by acting or uniting natural virtues, we perform wondrous works in nature, and as Giovanni Pico della Mirandola writes, marry the world, leading us to the knowledge of supernatural things. Such Magi, (and I do not mean exorcists or other practitioners of black magic) were the wise men who came to the newborns near Bethlehem: Also the Kabbalists among the Hebrews, the Philosophers among the Greeks, the Gymnosophists among the Indians.
To ensure that pearls are not thrown before swine, the good Theophrastus invented a new magical way of writing, which not just any vagrant, barber, or apothecary's assistant, but only the Sons of Wisdom and true Magi, can grasp. As he himself has excused in his "Manuale de lapide philosophico medicinali" and in the "Liber vexationum".
This is why he often depicted things through allegories, enigmas, and various figures. That's why he invented such strange Kabbalistic and magical names, which may seem magical to many, as he calls the hidden power or virtue of Nature, from which all things grow, nourish, and increase, "Iliaster". Similarly, "Ares" refers to the specific nature, form, and shape given to each thing, making it distinguishable from others, as seen solely in herbs, each with its unique root, bloom, stem, and leaves. He describes four kinds: The first or "implanted Iliaster" is the purpose of life, or the human living balsam. The second or "prepared Iliaster" is the aimed and appointed goal of life, the living balsam we obtain from the elements, or elemental things. The third is the end of life, and the true balsam, which we draw from the quintessence of things. The fourth or "great Iliaster" is the rapture of the mind when a person is drawn into the other world. Thus, he also introduces "Archeus", a force that brings forth and separates all things from the Iliaster (according to Theophrastus, Iliaster is the primary material of all things, consisting of mercury, salt, and sulfur, as identified through spagyric analysis). In the microcosm, he spoke of a Balsam, Quintessence, Mummy, Manna, Arcanum, Elixir, Mercury: all of which are nothing more than an inner preserver of all bodies against decay and corruption, a tempered thing, a resolved salt, or a salt of juice, liquid salt in man, that protects against decay. Thus, he called precipitated mercury "Diatessaron"; hollow ulcers and fistulas "Dubelech"; a medicine made from white corals and amber "Dubelcoleph"; a goiter "Chœras, botium". And many more such things, which are not as easily understood as if they were Galenic prescriptions.
At times, with particular diligence (as Geber also did), the sequence in operations was reversed, especially when dealing with the mysteries of nature's arcana and discussing a masterpiece extracted from natural things without separation and without elemental preparation, by addition, into which such materials are drawn and therein contained. This is clearly seen in "Archidoxis," "Metamorphosis," "De Tinctura Philosophorum," "De Vexationibus," "De Praeparationibus," and in many other works.
So that the Magi and the Sons of Wisdom might partake in these high arts and serve mankind with them, they did not bring ingredients from the island of Socotra, such as aloe, paradise wood, rhubarb, cinnamon bark, cardamom, halcyon, emeralds, hyacinth, and the like, at great expense. Instead, they climbed mountains and long searched for unrefined, unappealing herbs instead of using a pen, they took a coal tong in hand and labored until they discovered the true Mummy Balsam for all diseases.
Such endeavors truly cost them much effort and labor; they had little time to sit on soft cushions. Therefore, it's no wonder that the Magi and Philosophers followed in the footsteps of their father Paracelsus in writing, presenting the masteries and arcana in magical and allegorical forms, with various figures, so that the diligent ones, who like to work with coals and alembics, might attain this treasure.
Thus, one must also understand this present Pandora of Francis Epimetheus, as well as the enigmatic and magical images and strange words, all known to the Sons of Wisdom, who are not deterred by Adarnech, Anfaha, Catrobil, Canze, Zingifur, etc.
However, since this art must now go begging, and due to Theophrastus (whom the Philosophers rightly call the Light of Nature), is in great disregard by almost everyone, I had to search for another faithful Epimetheus at the request and advice of the Typographer for this Pandora, which under its beautiful guise holds much that is difficult to approach if one does not know how to properly engage with it, so that Jason might obtain the Golden Fleece.
Among all, most honorable and highly learned Doctor Ruland, my especially gracious lord and patron, I could find no one more suitable than you, since you also have some knowledge of this art. For the great kindness you showed me when I was in Lauingen last year, I cannot praise enough, much less thank you for. The great friendship I have observed between you and the honorable and highly learned Sir Nicolaus Reusner, Doctor of both laws and Rector of the school, my dearly beloved cousin, also motivated me greatly.
Therefore, I earnestly and diligently request, dear Doctor, that you kindly and favorably accept this fair maiden Pandora and be her Epimetheus, so that she does not fall into the pit of murderers at this time when there is almost no faith, even among trusted friends. I also ask you to continue to support me and my medical studies as you have done until now.
If you do this, as I have no doubt you will, you will find me obliged for the rest of my life. I hereby commend you to God's protection. In Basel, September 1, 1582.
Hieronymus Reusner of Löwenberg, Doctor of Medicine.