Authors/Anonymous

Dedications, Prefaces, Postfaces

• Dedication, (1602) to Georg Schwalenberg; German (Source: BP.Alchemica.1602-01) (#5696)

from: Elucidatio Secretorum, Das ist/ Erklährung der Geheimnussen, wie der Lapis Philosophorum funden/ vnd die vniuersal Medicin erlanget wirdt, Frankfurt am Main: Wolfgang Richter for Nicolaus Stein, 1602

• Preface, no date, Anonymous to the Reader; German (Source: BP100)

from: Paracelsus, Aphorismorum aliquot Hippocratis genuinus sensus & vera interpretatio, no date [1568]

This preface addresses the reader with an explanation for publishing Theophrastus Paracelsus' works, which have garnered interest among various scholars and laypersons for their insights into the natural world and God's creations. The author decides to print these previously unpublished works, including interpretations of Hippocrates' aphorisms and treatises on corals, St. John's wort, and water pepper, for the common good. The preface deliberately avoids the customary praise in introductions, aiming to spare the reader unnecessary verbosity and because the texts' inherent value makes external commendation superfluous. The author acknowledges that while Paracelsus' writings are insightful, revealing secrets in philosophy, medicine, and chemistry, they should be read with discernment due to his human flaws. The preface criticizes those who blindly follow Paracelsus, misinterpreting and misusing his teachings, and emphasizes the need to emulate the virtues, not the vices, of great men.

• Preface, no date (1570), Anonymous to the Reader; German (Source: BP121)

from: Paracelsus, Archidoxorum Theophrastiae pars prima, 1570

This preface addresses the reader about the publication of Theophrastus Paracelsus' "Archidoxes." Despite earlier editions being printed in various locations, many contained errors and deviated from the original. The author has prepared this edition based on Paracelsus' own handwriting, making significant corrections. It includes the books "De Renovatione et Restauratione" and "De Vita Longa," as well as a previously unpublished tractate "De Mineralibus." The intention is to satisfy readers' interest in Paracelsus' works and encourage the release of more of his writings, thereby enriching the common good and revealing nature's secrets for the praise of God and the benefit of art lovers.

• Preface, no date (1573), Anonymous to the Reader; German (Source: BP149)

from: Wunder Artzney/ Von allerley leibs gebrüchen, 1573

The text highlights two prevalent vices of the era: disloyalty and ingratitude. Disloyalty, encompassing selfishness and ambition, is seen as a violation of the Christian duty to love and value one's neighbor as oneself. This vice, along with ingratitude, is considered an affront to God's commandments, with severe consequences promised on Judgment Day. Ingratitude is equally offensive to God. It manifests when individuals fail to acknowledge and appreciate the benefits and knowledge they receive, especially from God and others. The text criticizes those who receive knowledge and gifts but respond with pride, contempt, or dismissal, rather than gratitude and sharing. The author particularly focuses on scholars who hoard knowledge for personal gain. These scholars possess valuable books and insights that could benefit many but choose to keep this knowledge to themselves out of arrogance and self-interest. This behavior is seen as a betrayal of Christian duty and a waste of resources that could otherwise serve the common good.
Theophrastus von Hohenheim is contrasted with these scholars. He shared his extensive knowledge of medicine, gained through travel and experience, for the public good. His approach to medicine, based on natural principles and the use of fire in extraction processes, was groundbreaking. Despite his contributions, Theophrastus faced criticism and rejection from contemporaries, who either misunderstood his methods or were too entrenched in traditional practices to accept his innovations.
The text argues that all knowledge, especially in the fields of medicine and the arts, is a gift from God and should be shared for the benefit of all. Hoarding knowledge for personal gain or out of arrogance is seen as a grave sin. The author urges scholars and practitioners to embrace and disseminate knowledge, particularly in the fields of natural science, alchemy, and astronomy, for the greater good of humanity and in gratitude to God.

• Preface, no date (1589), Anonymous [Giacomo Castelvetro] to the Reader; German (Source: BP.Erastus.1589-01)

from: Thomas Erastus, Explicatio Grauissimae Quaestionis, ed. Giacomo Castelvetro, no place, no printer [London: John Wolfe], 1589

This preface discusses a treatise by Thomas Erastus on ecclesiastical discipline and excommunication. The author recounts his efforts to locate and acquire this unpublished work, which had been neglected after Erastus's death. Despite potential criticism from those more loyal to their factions than to truth, the printer was motivated by the value of the treatise and the support of leading theologians. He acknowledges the risk of controversy in publishing the work during tumultuous times but is comforted by the truth and the high regard for the manuscript among learned and truth-loving individuals. The printer urges readers to appreciate the effort made to bring this important work to light and to support the publication of more beneficial books.

Notices, Editorial Remarks etc.

• Notice, no date (1569), Anonymous to the Reader; German (Source: BP106)

from: Paracelsus, Außlegung Der Figuren/ so zu Nürenberg gefunden seind worden, 1569

The text suggests that a person, believing themselves to be knowledgeable, hastily interpreted some magical figures. However, as understanding magical art requires more than a cursory interpretation, their efforts were deemed fundamentally useless, despite initial positive reception.

• Notice, no date (1573), Anonymous to the Reader; German (Source: BP149)

from: Wunder Artzney/ Von allerley leibs gebrüchen, 1573

The reader is informed that the book has been preserved in its original, simple German language without any alterations or improvements. This is to illustrate the faithfulness of its intent and to highlight the linguistic evolution over time. The book, deemed a divine gift, was intended for devout individuals rather than the godless. Therefore, it is primarily intended to benefit pious Christians.

Poems

• Poem, 1553, H.L.L. to Achatius Morbach; Latin (Source: BP030)

from: Paracelsus, Labyrinthus medicorum errantium, ed. Achatius Morbach, Nürnberg, 1553

The poem celebrates medicine as a divine art, attributing its origin to God and considering it the most noble of all human pursuits. It emphasizes medicine's ability to understand hidden causes, heal the sick, preserve health, and guide proper diet. Historically, kings highly valued it, and sacred scriptures command honor for pious doctors. The poem ends with a call to thank God, who delivers people from illness through the art of medicine.

• Poem, no date (1568), by M.G.V.M.M.; Latin (Source: BP098)

from: Paracelsus, Septem libri de gradibus, de compositionibus, de dosibus receptorum ac Naturalium, ed. Adam von Bodenstein, Basel: Pietro Perna, 1568

The text presents a couplet in which the Roman numerals spell out the year in which the book was first written.

• Poem, no date, Anonymous to the Reader; German (Source: BP155)

from: Leonhard Thurneisser, ἑρμηνεία. Das ist ein Onomasticum, Interpretatio oder erklerunge, 1574

The poem expresses the author's stance on the value of practical experience over theoretical learning. The author questions if anyone wonders why they write about unfamiliar matters that even learned people do not know, despite their extensive studies in various renowned universities. These scholars have spent much time and money on education, yet their extensive reading doesn't equate to understanding if they fail to grasp the essence of their learning. Notable figures like Plato and Aristotle didn't gain their wisdom solely from reading. Therefore, reading and traveling are of little use without hands-on practice. The author emphasizes that they know their craft through practice, as direct experience often reveals the truth where written words may deceive. Much like a handpost that points the way without traversing it, writings can guide towards many arts, but true understanding comes from hands-on practice. The author finishes by saying they are unaffected by envy, for they have achieved through their work what hundreds could not achieve through reading.

• Poem, no date (1580), Anonymous to Thomas Erastus; Latin (Source: BP.Erastus.1580-01)

from: De cometis dissertationes novae, ed. Thomas Erastus, Basel: Leonhard Ostein for Pietro Perna, 1580

The poem is a tribute to Thomas Erastus, praising his contributions to society and intellectual prowess. The author lauds Erastus for being beloved and admired by discerning and thoughtful individuals. Erastus's written works, which have evidently benefitted communal life, are celebrated for their depth and expertise. The poem contrasts Erastus's wisdom and teachings with others, suggesting that few, if any, could rival him in natural talent, sagacity, or instructional methods. Notably, false prophets and the renowned yet controversial figure, Paracelsus, are criticized, indicating that Erastus's views may have been in opposition to certain popular beliefs or pseudo-sciences of his time.

• Poem, no date (1583), S.S.L. to the Reader; German (Source: BP.Kitzkatz.1583-01)

from: Jonas Kitzkatz, Speculum alchimistarum, Hof: Matthäus Pfeilschmidt, 1583

The poem discusses a widespread debate concerning alchemy and the teachings of Paracelsu about a mystical gem. It contrasts the viewpoints of scholars who deny the possibility of alchemical transformations with those driven by greed or curiosity, who believe in the potential to create gold and other miracles through alchemy. The debate considers the nature of a mysterious gem, described as both a stone and not a stone, and compares it to the wealth of mythical figures like Croesus and Midas. The dispute is said to be settled by the wisdom of Kitzkatz, though it awaits further validation from higher authorities, possibly the Rhine court.

• Poem, no date, by Anonymous; German (Source: BP.Dorn.1602-01)

from: Gerhard Dorn, Schlüssel der Chimistischen Philosophy, 1602

The poem is a philosophical riddle, presenting the journey of a complex entity. It depicts a self-contradictory being, embodying earth and fire, birth and death, immensity in minuteness, and perpetual motion in stillness. This entity confesses its paradoxical nature: it must destroy its mother to be born, death precedes its life, and darkness is its parent. It houses great virtue in its smallness, remains solid and indivisible, and is colored yet desires the contrast of black and white. It is shapeless and produces a mysterious yellow light. The entity experiences a constant cycle of spirit departure and return, indicating its resilience and ability to contain multiple souls. The poem ends by challenging the reader to unravel its riddle, underscoring the elusive nature of understanding and knowledge.

Other Texts

• Epitaphia, no date (1575), by Anonymous; German (Source: BP166)

from: Paracelsus, Operum latine redditorum tomus II, 1575

The texts provided are a collection of epitaphs written by the friends of Theophrastus Paracelsus, as a testament to their piety and goodwill towards him. 1. The first epitaph states that under a small mound rests Theophrastus, a man of great renown. He was a prolific healer who could treat various diseases and even alleviated leprosy through his art. He cured incurable dropsy but ultimately succumbed to the inexorable death. The reader is asked to say the final words. 2. The second epitaph affirms that Theophrastus's body rests in an urn, and that even the famed Aristotle was not his equal. 3. The third epitaph remembers Theophrastus as a Swiss physician of unmatched medical skill, integrity, and charity towards the needy. It mentions his age at death but does not specify it. 4. The fourth epitaph commemorates Theophrastus as the only physician who could cure gout, leprosy, dropsy, and humoral imbalances. 5. The fifth epitaph suggests that readers should not be surprised that even people like Theophrastus, who seemed worthy of immortality and had few equals in medical arts, are mortal. Nonetheless, he will be immortal in the eyes of God. 6. The sixth epitaph portrays Theophrastus as a distinguished physician, level-headed in all fortunes, devoted to fairness, kindness to the poor, and religious. His death is mourned by all good people. 7. The final epitaph is for Theophrastus, a highly skilled physician whose death robbed the world of a man of complete learning, who saved many who were on the brink of death. The epitaph is placed by N. Setznagel, a citizen of Salzburg, out of piety. It also mentions his lifespan and death but does not specify them.