Library/17th Century/Michael Maier, Symbola aureae mensae duodecim nationum (1617)

From Theatrum Paracelsicum
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17th Century
Michael Maier, Symbola aureae mensae duodecim nationum
Editor: Edited by Julian Paulus
Source: Michael Maier: Symbola aureae mensae duodecim nationum, , p. 277-289
Quote as: https://www.theatrum-paracelsicum.com/index.php?curid=1708
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[p. 277] Philippvs Theophrastvs Paracelsvs, cuius nomen adeo increbuit hoc nostro seculo, vt non solum lippis & tonsoribus, quod dici solet, sed etiam Empyricis, circulatoribus, Alchymistis deceptoribus, cerdonibus, fabris & operariis plerisque, ne dicam pharmacarios & medicos, præsertim Germaniæ, innotuerit: Hunc virum, qui [p. 278] multum reconditæ doctrinæ præ cæteris habuit, propter duo inprimis, nullis laudibus à multis doctis extolli video,

primò quod nomen suum (quod est Philippus Bombastus) abiecerit, sibique alia pomposa & magis splendida (sed fictitia) assumpserit; quod indicium quidem est magni spiritus, at paruæ humilitatis:

Secundò, quod Germanice scribendo popularem auram sitiens sese monarcham vocet, cæterosque medicos, sui non sequaces, volitare vt vmbras & esse leuiores alga, æstimet, quos conuitiis longis & verbosis, instaranus ad iram incitatæ, proscindit.

Præterea magna pars doctiorum, etiam Chemiæ amantium, ipsi detrahunt perfectam artis Hermeticæ scientiam, quibus indiciis, de iis mox agemus:

Quartò iidem in eius scurrilem vitam, pluribus inquinatam vitiis, animaduertunt, eamque non convenire vero philosopho adfirmant: De hisce quatuor singulatim disseremus sic, vt veritati non fiat iniuria & pro bene meritis gratitudo sit in promptu:

De primo: Constat eum natum in Heluetiâ nobili familia, cuius pater quidam à Bombast mater ab Hohenheim extitit: Hinc ille occasionem captauit, vt sese Paracelsum de nouo baptizaret, quasi hoc æquiualeat Hohenheimio; Hohen, altum vel celsum significat, heim, patriam seu terram habitationis cuiusdam: Para autem, græca dictio, nil tale denotat, sed in vocabulis, Parasitus, Paraphenisis, Parerga, parabola & similibus, eius vsus apparet; vbi semper contrarietatem alteri inducit, in moribus, mente, operibus & verbis: Et sic, Paracelsus, est græca & latina dictio composita, tanquam Græcia & Latium in Germaniam conuenirent: Theophrastum se appellat à Græco illo antiquo Aristotelis discipulo, cui (veluti quoque narrant de Platone) in cunis iacenti examen [p. 279] apum mel in os ingessit, eo augurio, quod dulcissimus & diuinus eloquio futurus esset, quod & accidit, ideoque ipse Theophrasti, quasi diuina loquentis, nomen vulgo meruit: Ille est generosus sui præceptoris Aristotelis Equus, quem freno indigere, alios calcaribus, dixit; qui scholam Peripatheticam propagauit sibi ab Aristotele testamento concessam, qui historiam vegetabilium & terræ fossilium valdè memorabilem edidit: An iam noster Bombastus eiusdem cum eo ominis fuerit, cum nominis voluerit, mihi ignotum est: Dicamus hunc esse diuiniloquum, at non in Latina, nec Græcanica lingua: In materna itaque ac vernacula, Heluetica, quæ multis non adeo polita auditur: Sed respondeo pro Theophrasto, quod respiciendum sit ad res, & non ad linguam: Si res sint diuinæ, quas tractauit; sufficit, si non diuino eloquio protulerit eas: Aureolum quoque se æstimauit, fortè propter eius artis scientiam, vel etiam ob doctrinam diuinam; Diuina enim & aurea in maximo sunt censu, illa cœlestium, hæc terrestrium, summa: Deauratus itaque est, diuiniloquus & ex transcendentibus supra communem hominis naturam seu captum: Vnde non immerito illo nomine gaudere debuit: Et fuit illi licitum nomen mutare, cum id factum sit absque alterius præiudicio, præsertim si id fiat cum eius bono aut honore: Causam eius facti alij non in arrogantiam, sed in nouæ doctrinaæe, quam ipse prolaturus erat, commendationem transferre possunt;

De Secundo: Germanice scripsit, quia Germanus, fortè in gentis suæ honorem & quod alijs nationibus muiderit thesaurus suæ eruditionis: Popularis auræ an sitibundus extiterit, ignoro, sane superbus non fuit, qui potius habitu Heluetici militis, quam tanti Doctoris [p. 280] togâ incessit, Cur cæteros medicos omnes calumnietur & eludat, causa est, quia Monarcha fieri non poterat, nisi regibus, inter quod Hippocrates & Galenus, principibus, inter quos Auicenna, & populis, hoc est medicis practicis, sibi subiectus: Vnicum enim nemus non alit duos erithacos, nec vnus mundus nisi vnum solem: Sic vna terra, non nisi virum Monarcham; At mittamus Reges Regum & verè Monarchas dictos, & literarium monarcham, quam absque dubio se facit & intelligit, prosequamur: Quidni & hoc nomen ipsi conveniat præsertim in Medicina? Quotquot enim sunt doctrinæ genera, quot manualium artium species tot Monarchas constituere licet, singulos in singulis speciebus; etiamsi hac ratione supra mille numero fierent: Verum sic est dispositum cum natura humana post lapsum primotum parentum, quod lubens diuinitatem, summos honores & magna imperia obtineret præ aliis: Hinc Seneca recte: Regis quisque animum in se habet, vt sibi in alium, quam in se alteri, dari malit imperium. Hinc quilibet se monarcham faceret, si ab arbitrio cuiusque penderet: Cuiusdam papæ astutia memoratur, ad quem vnum cum vota eligentium Cardinalium concurrerent, vt ipse mitram papalem & pallium acciperet traderetque illi ex omnibus, qui doctrina, meritis, & aliis dotibus præualeret, dignissimusque foret, vt Papa fieret, ille seipsum habitu Papali mox insigniuit, quem sese, (reliquos non) optimè nosse affirmauit. Sic noster Theophrastus se Monarcham appelauit, dum potuit & licuit, etsi multis ipsi invidentibus tantum titulum & nomen non absque causa: Quia in Galenum, eiusque in doctrina medica sequaces, acerrime inuehitur, nunc onagros, lapides molares aut ignominiosius eos vocitans. Sed aliter Theophrastus facere non potuit duas ob rationes; Primò propter inuidiam & calumnias, quas illi [p. 281] medici huic Heluetico Theophrasto in medicinis experientissimo, inque curationibus felicissimo intentarunt: Secundo, non potuit semen melioris medicinæ in agrum seu mentem discentium seminare, nisi prius à gramine & lolio terram arando, vertendo, lyrando, occando & quasi innouando præparasset: Obiurgatio, criminatio & comminatio itaque Theophrasti, quas medicis intendit, nihil aliud sunt quam aratio, versatio, lyratio, occatio illorum aurium durarum & voluntatis iniquæ, in quas novam medicinam inspergere appetit: Si quis pro lignea domo marmoream construere velit, annon hic opus habet, vt ligneam à fundamento vsque prius destruat, & deinde marmoream ponat? Stratonicus insignis cytharœdus duplicem mercedem postulauit ab iis discipulis, qui iam prius in ea arte ab aliis erant (sed perperam) instructi, nempe vnam pro dedocendo, quæ mala didicerant alteram pro docendo meliora progymnasmata: Sic Theophrastus in destruendo & dedocendo incongrua non minus laboris habuisse videtur, quàm in construendo & docendo magis conventientia medica: Sed nos quoad medicinalia eius hic arbitrium nullum statuemus, eaque cuique liberè diiudicanda relinquimus: Verum, vt veritas patefiat, Bernhardi Penoti, senis emeriti iudicium, forte non temerariu, nec nimis calidum, in tanta ætate, audiatur: Hic in libro suo denario medico Paracelsum plagii maximi accusat:

Tria, inquit, illa principia mercurii, sulfuris & salis eum à verbo ad verbum ex opere vegetabili Isaaci Hollandi desumpsisse, sic & doctrinam de separatione quatuor elementorum: De gradationibus medicinarum, ab Arnoldo: Archidoxa à Raymundo Lullio ex sua arte operatiua: De arcanis à Rupescissa: Nihil prorsus à se ipso, præterquam vitia & maledicta: Synonima, quibus vtitur à doctissimo domino Garlando Anglo tenet: A Trithemio varia: Si quis [p. 282] attentè Arnoldum[c1] legerit & Raymundum[c2] in arte operatiua, animadvertet Paracelsum istorum virorum truncâsse & sibi vendicasse scripta: Legite Landfrancum, animadvertetis Paracelsum ab eodem suam Chirurgiam desumpsisse: Cur non citat Arnoldum capite de Paralysi, de Galbaneto suo, descripto libro de morbis Tartareis? Plura alia sunt, quæ doctis viris relinquo investiganda: Pertæsus vitæ præsentis aperio vobis studiosis viam, qua poteritis ad meliora & faciliora peruenire, & alium Eliam artistam expectare nolite, præter Isaaci Hollandi opera. Hactenus Penotus.

Hæc an ita se habeant, quilibet ipse dispiciat & investiget. Alii hoc si ita sit, vituperabunt institutum, Paracelsumque Auctoritate sua in cuius possessione, temporis præscriptione diuturna extitit, tanquam senes de ponte deturbabunt: At nos id factum, nisi sit dubium & illi falsò imputatum, excusari, in tanti viri honorem, posse opinamur: Hippias Socratis discipulus, cum aliquamdiu eum audiuisset, per aliquot annos peregrinatus, post rediens Socratem eadem legentem & tractantem miratus est, cui sapiens senex, Ego, inquit, eadem de iisdem sentio, & dico: quasi innueret, esse vnam veritatem in rebus naturæ, quæ nouitatem aut diuersitatem non admittat: Idque verissimum est: Quod si itaque in rei veritate Paracelsus consentiat iam cum vno circa vnam materiam, iam cum alio circa aliam, eamque sibi applicet (cum veritas vt palma in medio posita sit, arripiat, qui potest) annon rectè fecisse statuetur? Hoc enim indubitatum est, non vni Deum omnia dedisse, & veritatem esse opertam sub densis tegminibus opinionum & vanitatum, pro quibus vix respirare, nec lucem adire queat. Quod si sic, quærenda bona, vbi inuenienda, & veritas omnibus angulis inuestiganda: Non rarò & mo- [p. 283] litor est opportuna loquutus: Imitanda est veritatis investigatori diligens apicula, quæ non reperit mel in vno loco frustratim, at ex millies millibus flosculis congerit in vnum fauum, vnde fit mel & cera; idque laudi cuique ducitur non immerito: Cur igitur Theophrasto[c3] hoc sit dedecori, quod ab aliis mutuatus sit, quo multis sequentibns prodesse potuit?

De Tertio: Sunt, qui illi in medicinâ, præsertim chirurgiâ multum tribuant, prout reuera meritus dicitur, at in verâ Chemiâ ne tantillum, iique vtuntur his rationibus; primo, quia ipse Chemiam multis in locis suorum scriptorum eludit, dicitque Chymicos insanos triturare stramen inane: Secundo, quia præcipui eius discipuli nullo fœlici in Chymicis successu vsi sint; Duo magis non sint pro exemplo vnus ipsi semper, dum esset Basileæ familiarissimus adfuit professione Theologus, at Chemiæ non minus deditus, homo quatuor literarum, nempe A. B. C. D. qui post mortem Paracelsi libros in Valle Oeni quæsiuit in cauis arboribus & inuentos, vt aiebat, domum retulit; quos vendidit magnâ pecuniæ summâ; at quia forte subreptitii ac ficti fuerant, cum effectus promissis non responderet, precium à venditore recuperatum eique liber nugatorius restitutus est: Alter à Paracelsi doctrinâ vnicè pendens, scripsit tractatum de Antimonio geminum; quò tandem post aliquot annorum errores frustraneos fatetur, Chemiam esse longè alia intentione scriptum, quàm aurificii; simulq; inuehitur in Lullium aliosq;, adducens præceptoris Paracelsi testimonia, quod ille irriserit Chymicos Chrysopœos quasi hæc ars sit naturæ & Deo aduersa: Quod si itaq; tantus Paracelsi discipulus, qui præceptorem suum spiritui stylo & inue- [p. 284] hendi in alios modo non mentitur sed artificiosè exprimit, à Chemia fit transfuga eam negando, auctoritateque Paracelsica ad hoc vtendo, quis alius ex discipulis demonstrabit, Paracelsum eius artis veram cognitionem habuisse? Tertiò, quia Chymiæ effectus vtiles si sensit, valde arcanus in his extitit: Vnus ipsi famulus, nomine Franciscus, attestatus est, se præsente ab eo proiectionem factam in paucos lotones argenti viui, quod conuersum puluere quodam in aurum, hoc aurifabro venditum esse: Sterzingæ in alpibus tempore pestis de hac lue tractatulum edidit, dedicatum ibidem senatui, quod forte non tam lucri, quàm commiserationis gratia fecit: De Regulo sui antimonii gloriose prædicat, quod nec Carolus nec Leo Romanus, eum æquiualente precio compensare valeat: De opibus eius, quantæ istæ fuerint post mortem pauperibus Salzburgi erogatæ, nil memorabile auditum est: Quartò, quamuis libros de aurificio scripserit, qui auide leguntur ab eius discipulis aut suffraganeis, adeò vt in his solis ætatem & fortunam suam quamplurimi consumant nec confidant aliorum philosophorum scriptis, tamen hoc facile tot extantibus Chymicorum libris, in quibus diu studuit, effectum dare potuit, vt etiam in hac scientia quid sciuisse videretur Sed nos singulis hisce rationibus pro Paracelso respondebimus: Primò eludit Chemiam in loco & tempore, eamque extollit iisdem consideratis circumstantiis: Qui puellam pulchram ac diuitem amant secrete, non de ea omnia, vt se habent, nisi insani sint, aliis produnt, forte inuidis aut riualibus futuris: Nil tutum est in amore, nec in Chemiâ: Hoc satis est causæ, cur aliquando visus sit eius artifices elusisse aut ipsam artem in dubium vocasse:

Secundò, si verus fuit philosophus, discipulos ex obligatione non agnouit: Si ex gratia, cur aperiret alteri artem per tot labores quæsitam? Quod author libri de antimonio [p. 285] votum suum non compleuerit, ipse ridendus est, qui vnam saltem viam in vna materia tractanda elegit, qua cum ire non potuit, alias in eadem neglexit non solum, sed nec in vlla alia tentauit: Cum vero materiæ sint centenæ fere, mirum est, quod propter vnam voto non correspondentem, alias omnes præterierit: Frustranei operatores sunt plures, quam recenseri possint, inter quos si & ipse inueniatur, nihil ipsi contigit noui.

Tertiò, nihil refert, si effectus Chemiæ publice non ostentarit: Nec enim id fecerunt alij artifices, nec ad quid prodest, nisi vt quis multis negotijs se implicet, vnde se vix vnquam extricare possit: Nimium fuit, Paracelsum, vidente illo Francisco, vnum edidisse specimen proiectionis: Regulum adeo preciosum æstimauit antimonij philosophici, quod non omnibus notum est: Eius Regulus auro longe præualet: De facultatibus eius relictis quis iudicabit? fuisse tamen eius valoris, vt Epitaphio asscribi meruerint, verisimile est? Quarto, libros, quos scripsit in Chemia, plurimi exosculantur, putantque in ijs veritatem nudam iacere sepultam, quæ Vulcani opera eruenda sit, prout in cæteris medicinalibus multa præclara & veracissima tradidit: Si enim, ratiocinantur, veridicus fuit in medicamentis, in hac arte non inuenietur mendax: At illi considerare deberent subiecti diuersitatem, item finis, & effectuum, & tum scripsisse eum more philosophico, ex necessitate, intelligerent.

De Quartò Vitam eius cælibem & vagam fuisse constat, si non absque næuis, tamen sine magnis sceleribus: Potare & pergræcariab Hespero ad Auroram ipsa Socrates sapientissimus & tèmperantiæ nomine celoberrimus interdum non detrectauit, ac nihilominus summo manè problema aliquod Geometricum ad ingenij acumen & robur probandum euoluit & explicauit: Hoc vitium nullo pallio tegendum nec [p. 286] vlla exceptione Germanis excusandum est, qui pocula sitis cumulant cum sanitatis, hæc cum iucunditatis, & hæc iterum in amicitiam, illa in ebrietatem mutuo sibi propinant: Vtinam in Philothesio meta consisteret: Illa in sanitatem alienam infusa, sæpissimè propriam labefactarunt suis visceribus: At mos gentis præualens, tyrannus est, nec vitari potest, licet culpari: Video meliora, proboque, inquit Medea, deteriora sequor: Theophrastus itaque humani, aut patrij moris, nihil alienum à se putans, mundo se accommodauit, & quia vestium ornatum & pompam flocci fecisse traditur, cum similis habitus socijs popinas, tabernasque ingressus est, genio indulgens, frontem exporrigens & ventrem Cerere & Lyæo muniens ad satietatem: Hoc vitæ instituto etiamsi vteretur, tamen in medicina morbos alijs incurabiles, nempecancrum, lepram, hydropem, paralysin, podagram & id genus alios fælicissimè curauit & sustulit medicamentis appropriatis & efficacissimis, quorum permulta in scriptis suis reliquit; at nullus eius discipulorum, quod scimus, hoc curandi fastigium attigit: Vnde coniectandum, ipsum non sine magni illius medicaminis ope quicquam ardui præstitisse, quod cum rarissimum contingat eius sequacibus, ita & auxilium medicit ale inefficacius ijsdem celebratur. Eius libri, si à calumnijs omnibus, tanquam boni & fertiles agri à carduis, purgarentur, opus absque dubio efficerent lectu non indignum, in quo multa medicis & chirurgis non reijcienda continerentur: Inimicitias lethales, amicitias perennes esse oportet: Illæ iugulandæ, hæ custodiendæ & ad vitæ hominum commoditatem, conseruandæ sunt: Antiquitus ex plaustris conuitia inuicem dicebant, sed hæc, vt aura inanis, iampridem perierunt: Quæ vero ex volu- [p. 287] minibus librorum sparguntur in vulgus, manent cum libris, vt libri cum hominibus: Quicunque legunt calumnias eius indulcoratas melle medicato, hoc est, medicinis iucundis & expertis, eas in vtramque aurem & mentem imbibunt: Hinc odia ægrorum in medicos doctos, existimationis diminutio apud vulgum, & ipsorum medicorum altercutiones aniles, dissensiones & apertæ inimicitiæ: Illud, inquam, pomum Eridos inde remouendum & Vulcano consecrandum esset: Sunt inter dogmaticos doctissimi viri, qui iampridem tota sua armamentaria implorarunt ad opprimendam istam hydram, quæ multiplicatis capitibus post vnius abscissionem augetur; quod si veneno spolietur & tolerabilis esset & morigera magis: Ab altera parte & viri docti inueniuntur (qui Galeno nomen non dederint) & magna pars idioticæiniquitatis? Eruditi sua laude, vt dignissimi, sic reliqui econtra censendi sunt: Horum quidam longam næniam finxit de Theophrasto, adductis falsis testimonijs & multis apertissrmis mendacijs, quæ lectu ac auditu indigna sunt, ad stabiliendam saltem Paracelsicorum authoritatem: De qua loquor, epistola cum Italico nomine Latinè annexa est Iohannis de Padua operi Chymico & Trithemij epistolæ Chymicæ, in quarto per se prius edito: Insuper interpretes quidam eius operum videntur quædam sub Paracelsi nomine sæpe edidisse, quæ ipse viuus non agnosceret pro suis: Multi Thyrsigeri, pauci Dionysij: Et aliter canes, aliter sues olent: Plagium est alijs furari libros, non minus, quam liberos, at dolus, alteri subijcere: Verum meum non est virgulam Censoriam latius stringere: Sint alij, qui hoc obeliscis notent & Theta illis debita: Theophrastum Paracelsum virum eruditum & multa expertum in [p. 288] chirurgicis & medicis, quatenus absque calumnijs incedit, magnifacio; si cum illis & Monarchia stipatus, non audiendum puto; Noua enim medicamenta non faciunt nouam Medicinam seu artem, vt nec noua instrumenta auri fabrorum, eorum artem aliam, quam prius fuit, efficere possunt; Mutuo quædam pharmaca si accepit ab alijs, siue ipse inuenerit, illa congerat in gremium pharmaceuticæ, quæ vna est ex multis Medicæ artis partibus: Quod si cœlestem aliquem curandi modum certissimè cognouerit, ab occultis rerum proprietatibus, quas ab astris & cœlo dependere non dubitamus, profectum vel deductum, si sit absque alicuius mali suspicione, inque medium sine bile proposuerit, lubentes admittimus & amplectimur: Verum cum animaduertamus huic Paracelso testimonium ab hactenus incognitis præter omnem expectationem dari, hoc est, à quibusdam qui artis Chymicæ peritissimi, Encyclopædia omni, rerumque admirabilium & homini maximè vtilium verâ, vt narrant, praxi, instructissimi, Medicinæ occultarum & astralium proprietatum (quas quartas vocamus) professionem faciunt, omnesque morbos, qui non fato diuino lethales sunt, in quos incidunt, gratis curant, medijsque naturalibus, mirificis tamen & probatissimis, breuissimo tempore tollunt & profligant, eo magis ipsi fidem & authoritatem in arcanis Chymicis & medicinalibus concedimus: Cum vero antehac diuersorum collegiorum philosophicorum solennitatumque antiquitus ab artis Chymicæ gnaris institutarum meminerimus, quid mirum, si huiusmodi in natione Germanica populosissima, inque totgentes & regiones diuisa olim hunc vsque contigerit? Nam vt artifices veri, qui ex propria inuentione vel alterius communicatione finem [p. 289] artis consecuti sunt, Deo votum pietatis, hominibus officium humanitatis & commiserationem dicant & præstant, ita licet silentium & inuidiam contra indignos obtineant, tamen spectantes plurima commoda, bona opera, & eleemosynas, quæ ex hac arte diutissimè continuâ succedentium serie secretissimè conseruatâ, prouenirent, fuere, vt est rationabile, qui in modum aliaque media hanc ad rem necessaria cogitationes suas direxerint & in effectum deduxerint Si enim desiderabile est homini, in hac valle tristitiæ, naturæ ductu liberos relinquere, qui eosdem fortunæ casus, quos ipsi parentes, re ipsa experiantur, non raro ad miserabiles exitus ob perpetrata enormia facinora destinentur, quidni & inter philosophos omnis æui, tanti numeri, vnus inueniatur, quiarcanissimam artis propagationem in sua gente ad Dei laudem & innumerorum vtilitatem, in se suscipiat & pertendat? Hoc iampridem vsu venisse, adeo vulgatum est, vt nil vulgatius esse possit: Ne itaque & nos, post principia, nimis diu increduli remaneamus, constituimus Lavdabilem Illam Societatem Germanicam, Qvotqvot Et Vbi Lateant Apvd Vivos, Ad Hanc Nostram Mensam, Avream Dictam Ob Avratos Convivas, inuitare, conuocare & adducere, si modo vulgaribus sint contenti missibus, (coquus enim certè dum in hac præparatione tota occupatus fuit, quartano hoste nunc frigidum nunc calidum expirante agitatus lautiores vobis epulas apponere nequit) quos hic solos offerimus.

Apparatus

Corrections

  1. Arnoldum] corrected from: Arnoldnm
  2. Raymundum] corrected from: Rvymundum
  3. Theophrasto] corrected from: Thephrasto



English Raw Translation

Generated by ChatGPT on 1 March 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.

PHILIPPUS THEOPHRASTUS PARACELSUS, whose name has become so well-known in our time, that not only to those with lisps and barbers, as is commonly said, but also to quacks, charlatans, deceiving alchemists, tricksters, and many craftsmen and workers, not to mention pharmacists and doctors, especially in Germany, have become familiar with him. This man, who had much hidden knowledge above others, for two reasons in particular, I see that he is not extolled with any praises by many learned people.

First, because he rejected his name (which is Philippus Bombastus) and assumed other pompous and more splendid (but fictitious) ones, which is indeed an indication of great spirit but little humility.

Second, because he calls himself a monarch thirsty for popularity by writing in German and thinks that other doctors, who do not follow him, fly like shadows and are lighter than seaweed, whom he incites to anger with long and verbose insults.

Moreover, a large part of the learned, even those who love Chemistry, detract from his perfect knowledge of the Hermetic art, which we will discuss shortly with evidence.

Fourthly, the same people notice many vices in his scurrilous life and affirm that it is not suitable for a true philosopher. We will discuss each of these four in such a way that truth is not harmed and gratitude is readily given for good merits.

Regarding the first point: It is known that he was born into a noble family in Switzerland, and his father was from the Bombast family, while his mother was from the Hohenheim family. He took this opportunity to baptize himself again as Paracelsus, as if it were equivalent to Hohenheim. "Hohen" means tall or high, while "heim" means the homeland or the land of residence of someone. "Para" does not have a similar meaning in Greek, but in words such as "parasite", "paraphenesis", "parerga", "parabola", and similar ones, it appears to indicate opposition to something else, in morals, mind, works, and words. And so, "Paracelsus" is a composite of Greek and Latin words, as if Greece and Rome had come together in Germany. He calls himself Theophrastus after that ancient Greek disciple of Aristotle, to whom (as they also say about Plato) honey was fed in his mouth when he was lying in his cradle, as a sign that he would have a sweet and divine eloquence, which came true. Therefore, he deserved the name of Theophrastus, as if he were a divine speaker. He is the noble horse of his teacher Aristotle, who said that he needed a bit and others spurs; he propagated the Peripatetic school granted to him by Aristotle's will and wrote a very memorable history of plants and fossils. Whether our Bombastus had any connection to Aristotle, or why he chose that name, is unknown to me. Let us say that he was a divine speaker, but not in Latin or Greek, but in his mother tongue and vernacular, which is often not so polished. But I answer for Theophrastus that we should look at the substance, not the language. If the things he dealt with were divine, it is sufficient that he did not express them in a divine eloquence. He also esteemed himself as "golden," perhaps because of his knowledge of the art or even because of divine doctrine. Divine and golden things are of the highest value; the former of celestial things, the latter of terrestrial things. He was therefore gilded, a divine speaker, and transcendent above the common nature or understanding of man. He deserved to enjoy that name rightfully, and it was permissible for him to change his name, provided it was done without prejudice to others, especially if it was done for his own good or honor. Others can attribute the reason for this action not to arrogance, but to the promotion of a new doctrine that he was about to bring forward.

Second: He wrote in German, perhaps to honor his own people and to share the treasure of his knowledge with other nations. I do not know whether he was popular or thirsty for fame, but he was certainly not arrogant. He wore the attire of a Swiss soldier rather than the robe of a great doctor. The reason he criticizes and mocks all the other physicians is because he could not become a monarch, except among kings - Hippocrates and Galen - and princes - Avicenna - and subjects - that is, practicing physicians. For just as one forest cannot sustain two squirrels, and one world has only one sun, so one land has only one monarch. Let us leave the kings of kings and the true monarchs aside and pursue the literary monarch, which he undoubtedly made and understood himself. Why should this name not suit him, especially in medicine? For as many kinds of knowledge there are, as many kinds of manual arts, so many monarchs can be established, each in their own kind; even if they were to number over a thousand in this way. But it is so arranged in human nature after the fall of our first parents that we willingly seek divinity, highest honors, and great power over others. Hence Seneca rightly said: Everyone has the mind of a king in himself, so that he prefers to rule himself rather than be subject to someone else's rule. Anyone could make himself a monarch if it depended on everyone's whim. The cunning of a certain pope is recounted, to whom the votes of the cardinals who had gathered went, so that he could receive the papal mitre and pallium and then hand them over to the one who was most worthy of all in learning, merit, and other gifts, to become Pope. He immediately adorned himself with the papal attire, claiming that he knew himself better than anyone else did (not the others). Similarly, our Theophrastus called himself a monarch while he could and was allowed to, although many envious people found fault with only the title and name without cause. Because he fiercely attacks Galen and his followers in medical doctrine, now calling them wild donkeys, millstones, or even worse names. But Theophrastus could not do otherwise for two reasons: first, because of the envy and slander that experienced doctors aimed at this Theophrastus from Helvetia, who was most experienced in medicine and most successful in treatments; second, he could not sow the seed of better medicine in the field or mind of his students until he had first prepared the soil by plowing, turning, harrowing, hoeing, and renewing it from grass and weeds. Therefore, Theophrastus' rebuke, accusation, and threat against the doctors are nothing but the plowing, turning, harrowing, and hoeing of their hard ears and wicked wills, into which he desires to sprinkle new medicine. If anyone wants to build a marble house instead of a wooden one, does he not need to first destroy the wooden one from the foundation and then lay the marble one? The famous harpist Stratonicus demanded a double reward from those students who had already been (incorrectly) instructed by others in his art, namely one for unlearning what they had learned poorly and another for teaching them better exercises. So Theophrastus seems to have had no less labor in destroying and unlearning the incongruous than in constructing and teaching the more appropriate medicine. But as far as his medicine is concerned, we make no judgment here and leave it to each person to judge freely. But in order for the truth to be revealed, the judgment of Bernhard Penot, an experienced old man, may be listened to, not rash nor too passionate, at such an age: Here in his book "Denarius Medico", he accuses Paracelsus of the greatest plagiarism.

Penotus said, "He took those principles of mercury, sulfur, and salt word for word from Isaac Holland's work on vegetable matter, and also the teachings on the separation of the four elements, the degrees of medicines from Arnold, the Archidoxa from Raymond Lull's operative art, the secrets from Rupescissa, nothing at all from himself except faults and curses. He uses synonyms that the very learned Lord Garland of England holds. From Trithemius, he takes various things. If anyone reads Arnold and Raymond carefully in the operative art, he will notice that Paracelsus has taken and claimed their writings as his own. Read Landfrancus and you will notice that Paracelsus has taken his surgery from him. Why doesn't he cite Arnold's chapter on paralysis, on his galbanum, described in the book on Tartarean diseases? There are many other things that I leave for learned men to investigate. Having grown tired of this present life, I reveal to you, eager students, the path by which you can reach better and easier things and do not wait for another Elias artist, except for Isaac Holland's works. Thus far, Penotus."

Let each person examine and investigate these things for themselves. Some will criticize this practice and, using their authority, will push Paracelsus off the bridge like old men. But we believe that if this was done, unless it is doubtful and falsely attributed to him, it can be excused in honor of such a great man. Hippias, a disciple of Socrates, after listening to him for some time, traveled abroad for several years. Upon returning, he was amazed to see Socrates reading and discussing the same things he had before. The wise old man said to him, "I think and say the same things about the same things." As if to imply that there is one truth in nature that does not admit novelty or difference. And this is true: if Paracelsus agrees with one person about one matter and with another about another, and he applies it to himself (since truth is like a palm tree in the middle of things, let those who can grasp it), will it not be considered that he did it right? It is beyond doubt that God has given everything and that truth is hidden under thick coverings of opinions and vanities, for which it can hardly breathe or see the light. Therefore, good must be sought and truth must be investigated in every corner. Often, a diligent bee searching for truth is appropriate. It does not find honey in one place in vain but gathers it from thousands of flowers to make honey and wax. This is rightly praised by everyone. So why should it be a disgrace to Theophrastus that he borrowed from others, which could have been beneficial to many who followed him?

Third: there are some who give him great credit in medicine, especially in surgery, as he is said to have deserved, but in true chemistry, not at all, and they use these reasons: firstly, because Paracelsus himself mocks chemistry in many places in his writings and says that chemists grind worthless straw; secondly, because his most important disciples have had no success in chemistry. Two examples are not enough, since one of them, who was a theologian by profession and no less dedicated to chemistry, sought Paracelsus's books after his death in the trees and caves of Oeni Valley and brought them home, selling them for a large sum of money. However, because they may have been stolen or forged, and the promised effects did not materialize, the buyer recovered the price and was given a worthless book. Another disciple, who relied solely on Paracelsus's teachings, wrote a treatise on antimony, but later admitted after several years of fruitless errors that his writing was intended for a far different purpose than gold-making, and he criticized Lully and others, citing Paracelsus's testimony that he ridiculed the alchemists as if this art was against nature and God. Therefore, if such a great disciple of Paracelsus denies chemistry and uses Paracelsus's authority for this purpose, who among his disciples will prove that Paracelsus had a true understanding of this art? Thirdly, if he understood the usefulness of chemistry, it was very secret in these matters. One of his servants, named Francis, attested that he witnessed a projection made by Paracelsus into a few live silver bowls, which turned into a powder and was sold to a goldsmith as gold. During the plague in Sterzing in the Alps, he wrote a treatise on this disease, dedicated to the local senate, which he did out of compassion rather than for profit. He gloriously proclaims the power of his antimony, which neither Charles nor Leo Romanus could compensate for with an equivalent price. As for his wealth, it is not known how much he gave to the poor of Salzburg after his death. Fourthly, although he wrote books on gold-making, which are avidly read by his disciples and associates, to the point that many of them consume their own time and fortune in these writings and do not trust the writings of other philosophers, this is easily seen in the many books on alchemy that he studied for a long time, which he could not give any effect in this science. However, we will answer each of these arguments in defense of Paracelsus: firstly, he mocks chemistry in some places and extols it in others, depending on the place and time. Those who secretly love a beautiful and wealthy girl do not reveal everything they know about her, unless they are crazy or jealous rivals. Nothing is safe in love or in chemistry. This is sufficient reason why he sometimes seems to have eluded the art of chemistry or called it into question.

Secondly, if he was a true philosopher, he did not acknowledge disciples out of obligation. If out of grace, why would he reveal an art that he had sought after through so much labor to another? The author of the book on antimony is to be ridiculed for not fulfilling his vow. He chose one way to treat a single subject, but when he could not proceed on that path, he neglected not only that subject, but also did not attempt any other. Given that there are nearly a hundred subjects, it is remarkable that he passed over all the others for the sake of a single unfulfilled vow. There are many useless operators, among whom, if he is found, nothing new has happened to him.

Thirdly, it is of no importance if he did not publicly display the effects of chemistry. Other craftsmen did not do so either, and what is the benefit unless one wants to involve oneself in many affairs from which one can hardly ever extricate oneself? Paracelsus went too far when, in the presence of Francisco, he produced only one specimen of projection. The value of the regula of antimony is so precious that it is not known to everyone. Its regula is worth far more than gold. Who can judge the virtues left by it? Is it likely that he was of such value that he deserved to be inscribed on an epitaph? Fourthly, it is known that his life was celibate and wandering, if not without faults, then without great crimes. Even the wisest and most temperate Socrates himself did not always refuse to drink and feast from Hesperus to Aurora, and yet he solved and explained some geometric problem of great acumen and strength early in the morning. This vice should not be covered by any veil or excused by any exception, for the Germans pile cups of thirst onto health, these onto pleasure, and these again onto friendship, while drinking to each other. If only it were confined to the study of philosophy! But it has often undermined their own health by indulging it too much. But prevailing customs are like tyrants and cannot be avoided, although they can be blamed. "I see and approve the better course," said Medea, "but I follow the worse." Thus Theophrastus, considering himself human or in accordance with the customs of his country, adapted himself to the world, and since he is said to have made a fuss about his clothing and pomp, he also entered taverns and shops in the same attire as his companions, indulging his nature, holding his head high, and fortifying his stomach with Ceres and Bacchus to satiety. Even if he followed this way of life, he nevertheless cured and removed many incurable diseases in others, such as cancer, leprosy, dropsy, paralysis, gout, and others, with appropriate and effective medicines, of which he left many in his writings. But as far as we know, none of his disciples achieved this level of healing. It is therefore conjectured that he achieved nothing difficult without the help of that great medicine, and since this is rare even among his followers, the help of the medicine is considered even less effective by them. If his books were cleared of all calumnies, like good and fertile fields from thistles, they would undoubtedly produce a work not unworthy of reading, in which much could be found that should not be rejected by physicians and surgeons. Deadly enmities ought to be slain, while lasting friendships ought to be guarded and preserved for the benefit of human life. In ancient times, people used to exchange greetings from their carts, but these have long since vanished like empty air. However, what is scattered among the people from the volumes of books remains with the books, just as books remain with people. Whoever reads his slanderous works, sweetened with honey, that is, with pleasant and expert medicines, imbibes them into both ear and mind. Hence the hatred of the sick towards learned doctors, the loss of esteem among the common people, and the senile bickering, dissent, and open hostility of the doctors themselves. That fruit of Eridos, I say, should be removed from there and consecrated to Vulcan. Among the learned dogmatists, there are many very learned men who have long implored their entire armamentarium to crush this Hydra, which increases its heads after the cutting of one; if it were stripped of its venom and were more manageable, it would be tolerable. On the other hand, there are learned men (who have not given their name to Galen) and a large part of idiotic wickedness? The erudite should be considered as most worthy of their praise, and the others as less worthy. Some of them have concocted a long and false story about Theophrastus, with false testimonies and many most evident lies, which are unworthy of reading and hearing, in order to establish at least the authority of Paracelsians. I am speaking of this in a letter with an Italian name annexed in Latin to the work of Johannes de Padua, Chymical Letters, and to Trithemius's Chymical Letters, first published separately in quarto. Furthermore, certain interpreters of his works seem to have published things under Paracelsus's name that he himself, if alive, would not recognize as his own. Many are like Thyrsigerus, few like Dionysius. And dogs smell differently than pigs. Plagiarism is stealing books from others, no less than children, but it is fraud to attribute them to someone else. However, it is not my place to extend the censor's comma any further. Let others note this with obelisks and the appropriate theta. I praise Theophrastus Paracelsus, a learned man who has gained much experience in surgery and medicine, as long as he walks without slander. If he is accompanied by those who follow Monarchy, I do not think we should listen to him. For new medicines do not make a new medicine or art, just as new instruments of goldsmiths cannot create a different art than what existed before. If he has received certain medicines from others, or if he has discovered them himself, let him gather them in the bosom of pharmacy, which is one of the many parts of the medical art. But if he has certainly discovered some celestial way of healing, derived from the hidden properties of things, which we do not doubt depend on the stars and the heavens, and if it is proposed openly and without any suspicion of evil, and is useful to humans, we gladly accept and embrace it. However, when we observe that Paracelsus has received testimony beyond all expectation from those who are most skilled in the art of alchemy, who are said to be fully versed in all the encyclopedias of wonderful and most useful things for humans, and who practice the medicine of occult and astral properties (which we call the fourth), and who cure all diseases that are not fatal by divine decree, and who use natural but miraculous and well-proven means to quickly cure and defeat them, we give him even more trust and authority in alchemical and medical mysteries. But when we recall the ancient traditions of various philosophical colleges and ceremonies instituted by those skilled in the art of alchemy, what is surprising about this happening in the populous German nation, divided into so many regions and territories? Just as true artisans, who have achieved the end of their craft through their own invention or communication with others, dedicate a vow of piety to God and show human kindness and compassion to people, even though they may obtain silence and envy from unworthy individuals, nevertheless, seeing the many benefits, good works, and charitable donations that result from this art, which are kept secret by a continuous succession of heirs, it is reasonable that there were those who directed their thoughts towards and carried out the necessary measures for this purpose. For if it is desirable for a person to leave behind children in this valley of sorrow who will experience the same unfortunate fate as their parents, often destined for miserable ends due to committing heinous crimes, why should not one philosopher be found among the multitude of philosophers throughout the ages who would undertake and extend the propagation of this most secret art in his own people for the glory of God and the benefit of countless others? This has been in use for so long and is so common that nothing could be more common. Therefore, lest we remain incredulous for too long after the beginning, we have decided to invite, gather, and bring to our table, which we call the "Golden Table" because of the rich guests, all those who are hiding among the living in the Germanic lands, provided they are satisfied with common dishes, (for certainly the cook, being fully occupied with this preparation, cannot serve you more elaborate dishes, as he is constantly agitated by the hissing of the boiling pot). We offer only these simple dishes here.