View source for Dedication, 1571-04-26, Michael Toxites to Georg Helle, Abt von St. Trudpert

{{InfoboxParatext
| Author=Michael Toxites
| Anon=
| AuthorPresumed=
| Recipient=Georg Helle, Abt von St. Trudpert
| Type=Dedication
| Classification=
| Date=1571-04-26
| DatePresumed=
| Place=Straßburg
| Pages=15
| Language=deu
| Editor=Julian Paulus
| SourceAuthor=Paracelsus
| SourceTitle=Von dem Bad Pfeffers
| SourceEditor=Michael Toxites
| SourcePlace=Straßburg: Christian Müller 
| SourceDate=1571
| SourceBP=BP132
| SourceSig=A2r–B1r
| SourcePag=
| SourceFol=
| ReprintedFrom=
| Description=
| Abstract=
| Names=
| Places=
| Authorities=
| Texts=
| Note=
| ID=
| CP=0
| Translation=1
| KeywordsGPT=
| AbstractGPT=The text discusses the dangers of bathing and the importance of understanding the nature and effects of baths. The author praises Theophrastus Paracelsus' work on baths and highlights the benefits of the Pfeffer bath, which includes healing stings, wounds, frozen limbs, and gout. The author advises that each patient's illness should determine the duration of the bath and warns against over-bathing. The text also includes a report on the three principles from which all things come, which the author believes will not displease the reader, an experienced miner and lover of philosophy. Finally, the author dedicates the booklet to the reader, a knowledgeable prelate, and expresses the hope that Christ will keep the reader in His protection and shelter.
}}

{{Pagemark|sig|A2r}} Dem Erwürdigen herren Görgen/ Apt des Gottshauß z&uring; S[anct] Trutprecht auff dem Schwartzwald/ &c. meinem gnedigen Herrn.

{{MarkupInitial|Erwürdiger}} Herr/ E[uer] [Ehrwürden] sein mein vnderthänig dienst müglichs fleiß z&uring;uor. Es ist ein gemeiner brauch bey den ärtzten/ da sie gern in die beeder rhaten/ wan{{EditAbbr|n}} die artzney nit helffen will. Drauß aber offt mehr schade{{EditAbbr|n}} dan{{EditAbbr|n}} nutz/ vnnd wolfart befunden wirdt. Z&uring; dem so begert auch der gemeyn hauff offt auch wider sich selbs nichts anders dan{{EditAbbr|n}} z&uring; baden/ weißt nicht warumb/ hofft das wasser soll jhn gsundt {{Pagemark|sig|A2v}} machen/ zeucht dahin ohn rhat/ vermeint die sache{{EditAbbr|n}} wol außgericht z&uring;habe{{EditAbbr|n}}/ wan{{EditAbbr|n}} er bald in die retze kum{{EditAbbr|m}}/ darinn er ligt wie ein schwein tag vnd nacht/ ißt vnd trinckt darin{{EditAbbr|n}} ohn alle ordnung/ als wann er sich selbs wolte/ oder müßte zersieden. Von beide{{EditAbbr|n}} theile{{EditAbbr|n}} volgt vil vnrhats/ schwere kranckheyte{{EditAbbr|n}}/ offt der tod/ wie der exempel jhärlich vil in allen beedern sich begeben. Derhalben die hoch notdurfft erfordert/ das die beeder sampt jr natur/ vnd würckung wol erkant werden/ der artzt nit auß vnuerstandt rhate/ noch der Kranck m&uring;twillig sich in die gefar begebe.

Wiewol nun viel bücher da- {{Pagemark|sig|A3r}} uon in truck außgangen/ halt ich doch das am höchsten/ vnd beste{{EditAbbr|n}} (der andern arbeit vnueracht) Was Theophrastus Paracelsus dauon geschrieben/ auß vrsach/ dieweil er nicht allein ein erfarner artzet/ sonder auch ein solcher Philosophus gewesen ist/ der nit mit losen disputationibus/ vn{{EditAbbr|d}} vnnutze{{EditAbbr|n}} {{MarkupAntiqua|Imaginationus}}/ welche niemandt z&uring; g&uring;tem kommen mögen/ sonder mit erfarung vmbgegangen ist/ vnnd seine sach auß der natur in bergwercken/ da die metal/ vnd {{MarkupAntiqua|mineralia,}} auß denen die beeder jre krafft/ vnnd wirckung haben/ mit höchste{{EditAbbr|m}} fleyß erforschet hat.

Dann wer ein bergkman ist der kan auch von bergkwercks {{Pagemark|sig|A3v}} sachen reden/ wann einer gleich alle bücher gelesen hett/ so in der gantze{{EditAbbr|n}} welt geschriben worden/ von metallen/ mineralen/ edlen gsteine{{EditAbbr|n}}/ wurtze{{EditAbbr|n}}/ kreütter/ samen vnd allem dem/ was in der natur begriffen ist/ vnd hette es aber nit mit augen gesehe{{EditAbbr|n}}/ mit de{{EditAbbr|n}} henden selbs tractiert/ vnd erfare{{EditAbbr|n}}/ So were er ein {{MarkupAntiqua|Philosophus}} der ander leuthen glaüben müßte. Derhalben ich billich Theophrasti scripta von den beedern höcher halt/ dan{{EditAbbr|n}} deren/ die weder berg verstendig/ noch des feüwrs krafft/ dardurch man alles kan probiern/ wissen haben.

Dieweil dan{{EditAbbr|n}} {{MarkupAntiqua|Theophrastus}} nit allein in seinem büchlein von de{{EditAbbr|n}} {{Pagemark|sig|A4r}} beedern/ das bad Pfeffers beschriben/ Sunder auch in disem tractatu weitleüffiger vmb seines grossen nutzes wille{{EditAbbr|n}}/ menigklichen/ so dessen notturfftig/ an tag geben/ vnd anno 35. selbs in offentlichen truck außgehen lassen/ nach dem die exemplaria distrahiert/ vnd bey vns nit mer gefunden werden/ So hab ich diß büchlein wideru{{EditAbbr|m}}b z&uring; pupliciere{{EditAbbr|n}} nit vnderlassen wölle{{EditAbbr|n}}/ mit angehengkter kurtze{{EditAbbr|n}} erin{{EditAbbr|n}}erung/ so ich z&uring;m theil auß disem büchlein gezogen/ z&uring;m theil von andern g&uring;ten leüthen erfarn/ damit sich die/ so dises bad begeren z&uring;bes&uring;chen/ desterbas wissen z&uring;uerhalten.

<center>{{Pagemark|sig|A4v}} 1.</center>

So zeigt nun Theophrastus erstlich an/ nach der beschreibung des vrsprungs/ dz zweierley kranckheyten in dises bad gehören/ nemlich die/ so durch eüsserliche purgationes sollen gereinigt werden/ vnd dan{{EditAbbr|n}} alle glid kranckheyten/ vnnd contracturen/ so sich durch eüsserliche purgationes nit außtreiben lassen.

<center>2.</center>

Am andern sagt er/ das dises bad nicht allein die materj der kranckheyt außziehe/ sunder verzeere/ das wol z&uring;mercken ist.

<center>3.</center>

Zeigt er an/ das man nit nach gmeinem brauch/ wie vnser teütsche{{EditAbbr|n}} gwonheyt ist in zal der stun- {{Pagemark|sig|A5r}} den/ darinnen vnser thorheyt gn&uring;gsam erscheynet/ son{{EditAbbr|der}} nach brauch eines jheden krancken kranckheyt/ die badenfart solle{{EditAbbr|n}} verrichten. Dan{{EditAbbr|n}} ettliche kranckheyten in diesem bad in 10. 12. oder 15. tagen sich enden/ denen man z&uring; vnnd nach geben m&uring;ß/ nach complexion/ art/ stercke/ oder schweche des patienten/ vn{{EditAbbr|d}} m&uring;ß ein starcke person sein/ welche vber dise zeit das bad erleiden mag/ daran dan{{EditAbbr|n}} sein krafft/ tugendt/ vnnd stercke gn&uring;gsam mag erkant werden.

<center>4.</center>

Das auch die boßheit der materj auff ein badenfart nit mag allwegen außgezogen werden/ darab sich dan{{EditAbbr|n}} ettlich auß vn- {{Pagemark|sig|A5v}} uerstandt vnbillich klagen/ vermeinen das bad hab sie nit gnutzet. Die sollen wissen/ das dis bad ist wie ein digestiuum (als Theophrastus schreibt) macht zeittig/ vn{{EditAbbr|d}} vz es zeittig macht/ das zeucht es auch auß/ vnd verzeeret es gar z&uring; seiner zeit.

<center>5.</center>

Derhalben Rhat er/ dz man vokommen an die stat bad/ vn{{EditAbbr|d}} dan{{EditAbbr|n}} nach notdurfft z&uring; 2. oder 3. malen das bad wider bes&uring;che/ vnd ernewe/ dan{{EditAbbr|n}} es auff ein mal nit kan in allen presen verrichten/ das wir begeren.

<center>6.</center>

Vermanet er auch das man auff die erfarung acht haben/ vnd denen glauben soll/ die des {{Pagemark|sig|A6r}} bads wissen haben/ von denen die bad gest sich aller ding mögen/ vnd sollen befragen/ damit sie in allen dingen sich besser wissen z&uring;richten/ vnnd wa sich ettwas vngewonlichs z&uring;triege/ sie nit als bald verzagen.

Was Theophrastus weitter von disem bad vnd seiner ordnung lehret/ auch von de{{EditAbbr|n}} kranckheite{{EditAbbr|n}}/ so darein o{{EditAbbr|der}} nit darein gehören wirt ein jeder selbs in disem büchlein finden.

Wz ich aber von andern g&uring;te{{EditAbbr|n}} leüthen z&uring; besserm bericht empfangen/ kan ich g&uring;ter wolmeinung nit verhalten/ dieweil es vilen mag z&uring; g&uring;tem erschiessen.

<center>1.</center>

&#x2619; Erstlich das es heylt/ wie {{Pagemark|sig|A6v}} auch Theophrastus meldet/ alle stich/ wunden/ schäden/ löcher/ erfrorne glider on meissel vnnd andere mittel.

<center>2.</center>

&#x2619; So einer febres gehabt/ bringt es dieselbigen wider mit grossem frost/ vn{{EditAbbr|d}} nimpts wider hinweg/ darob sich viel entsetzen/ so dises nit wissen.

<center>3.</center>

&#x2619; Deßgleichen th&uring;t es auch bey ettliche{{EditAbbr|n}} mit dem podagran.

<center>4.</center>

&#x2619; Die geelsucht treibt es mit gwalt auß etwan z&uring; den neglen/ das auch die haut abgeht.

<center>5.</center>

&#x2619; Es ist auch beweißlich/ dz billich wolgemerckt soll werde{{EditAbbr|n}}/ {{Pagemark|sig|A7r}} das diß bad das schwach gesicht widerbringt/ vnnd sterckt/ das viel andere beeder schwechen.

<center>6.</center>

&#x2619; Es soll auch ein jeder bad gast dises bads darin we{{EditAbbr|der}} trincken noch essen/ so er mit frucht will baden/ Sunder bey zeit außgehn/ sich in die R&uring;h legen/ vnd dann erst in seiner herberg essen.

<center>7.</center>

&#x2619; Deßgleichen soll sich auch keiner vberbaden/ sonst heilet er nit/ derhalben die/ so mit eile{{EditAbbr|n}} jr sach verrichten wöllen/ jhnen selbs mehr schaden z&uring;fügen/ dann gsundtheyt erlangen.

<center>{{Pagemark|sig|A7v}} 8.</center>

&#x2619; Z&uring; letst soll ein jeder/ so dises bad bes&uring;chet/ wol wissen/ dz diß bad sein gwisse zeit hat/ dan{{EditAbbr|n}} wan{{EditAbbr|n}} es sein wircku{{EditAbbr|n}}g verbracht/ so man darüber einsitzet/ treibt es das gehenck vbersich/ macht eng/ vnd bringt grossen h&uring;sten/ der vergeht wider/ so man auffhöret/ welches allen bad gesten wol z&uring;mercken ist.

Auß diesem allen volgt nun/ das diß bad der besten beeder eins ist/ die wir im Teutschland haben/ vnd solte billich von allen medicis in grossen ehren gehalten werden/ besunder/ dieweil es in allen glid kranckheyten: {{MarkupAntiqua|podagra}} vnnd den andern {{MarkupAntiqua|speciebus}} so gewaltige wircku{{EditAbbr|n}}g 
{{Pagemark|sig|A8r}} th&uring;t/ so es z&uring;m andern o{{EditAbbr|der}} dritten mal ernewert/ vnd mit den {{MarkupAntiqua|additionibus}}/ in disem büchlein begriffen/ gebessert/ vnnd nüchtern in ettlichen kranckheiten/ als stichen/ wunden/ geelsucht vnd andern getruncken wirt.

Dieweil dan{{EditAbbr|n}} E[uer] E[hrwürden] dises bad auch erfarn/ vnnd den effectum selbs gesehen/ So hab E[uer] E[hrwürden] ich dises Büchlein dester lieber z&uring;schreiben wöllen. Dann wa im anderst were/ dan{{EditAbbr|n}} ich hie melde wurde vor E[uer] E[hrwürden] als vor einem verstendigen prelaten/ solches z&uring;schrieben ich mich billich scheuhen. Dieweil aber E[uer] E[hrwürden] nicht allein dses bads tugende{{EditAbbr|n}} erkennen/ sonder auch als ein erfarner bergkmann/ vnd der gan- {{Pagemark|sig|A8v}} tzen {{MarkupAntiqua|Philosophia}} liebhaber/ dauon wissen z&uring;urtheile{{EditAbbr|n}}/ So hab E[uer] E[hrwürden] ich z&uring; dises kleinen büchleins/ vnd meines darz&uring; gesetzte{{EditAbbr|n}} berichts patronen erwölet/ vm{{EditAbbr|b}} der philosophia willen/ so in disem tractetlin von den dreyen {{MarkupAntiqua|principijs}} darauß alle ding worden/ ist begriffen. Dann dieweil E[uer] E[hrwürden] für andere prelaten {{MarkupAntiqua|in philosophicis studijs}} wol erfarn/ vnd in derselbigen vbung noch jr kurtzweil habe{{EditAbbr|n}}{{Apparatus|Corr|haben|baben}}/ so würt E[uer] E[hrwürden] auch dise tratatio nit mißfalle{{EditAbbr|n}}. Dann dise {{MarkupAntiqua|disputatio}} ist kein {{MarkupAntiqua|opinio,}} oder {{MarkupAntiqua|speculatio,}} das alles was beschaffen ist/ auß dreyen sey/ {{MarkupAntiqua|Mercurio, sale, sulphure,}} sonder dises alles {{MarkupAntiqua|resolutione partium}} für die augen gestellt/ vnd {{Pagemark|sig|B1r}} beweisen werden mag/ da dan nit müglich sein würt/ dz vierdt z&uring;finden/ Sunder es m&uring;ß die compositio aller ding in dreyen bleibe{{EditAbbr|n}}/ wie sie darein von Gott gesetzt sein/ dauon E[uer] E[hrwürden] mit der zeit mehr bericht empfahe{{EditAbbr|n}} mag.{{Apparatus|Corr|mag.|mag}} E[uer] E[hrwürden] well jr disen meinen vnderthenigen willen gegen jhren gefallen lassen. Christus der welle E[uer] E[hrwürden] in seinem schutz vnd schirm beware{{EditAbbr|n}}. Datum Straßburg den <i>{{MarkupAllSmallcaps|XXVI.}}</i> Aprilis Anno <i>{{MarkupAllSmallcaps|M.&nbsp;D.&nbsp;LXXI.}}</i>

E[uer] E[hrwürden] vndertheniger

<i>{{MarkupAntiqua|Michael Toxites Medicus Argentoratensis.}}</i>

{{Apparatus|app=c}}


{{InfoboxTranslation|Date=2023-03-22}}
To the Reverend Lord Georg, Abbot of the God's House at Saint Trudpert in the Black Forest, etc., my gracious Lord.

Reverend Sir, may your reverence be served humbly by me. It is a common practice among physicians to recommend bathing when medicine fails to help. However, often more harm than good is done, and misfortune is found. Moreover, the common people often desire nothing else but to bathe without reason, hoping that the water will make them healthy, and they go there without advice, thinking they have everything under control. When they quickly fall into distress, they lie in the mud like a pig day and night, eating and drinking without any order, as if they wanted or had to dissolve themselves. Both sides result in much confusion, serious illnesses, often death, as many examples occur annually in all baths. Therefore, the urgent need requires that the baths and their nature and effect are well understood, so that the doctor does not advise out of ignorance, nor the sick person deliberately expose himself to danger.

Although many books have been published on this subject, I hold Theophrastus Paracelsus's work in the highest and best regard (without disregarding the work of others) for the reason that he was not only an experienced physician but also a philosopher who did not use pointless disputations and useless imaginations that would not benefit anyone but relied on experience. He has researched his subject with the highest diligence in mines where the metals and minerals from which the baths derive their power and effect are found.

For a miner can also speak of mining matters, even if someone has read all the books written in the whole world about metals, minerals, precious stones, roots, herbs, seeds, and everything that is encompassed by nature, but has not seen it with their own eyes, handled it with their own hands, and experienced it, then they would be a philosopher that others would have to believe. Therefore, I justly hold Theophrastus's writings on baths in higher esteem than those who do not understand mining or the power of fire, which can be used to test everything.

As Theophrastus not only described the Pfeffer bath in his book on baths, but also elaborated on its great benefits for everyone who needs it in this tract, and even had it publicly published in 1535, after the copies were confiscated and no longer found with us, I did not want to fail to republish this booklet with a brief reminder, partly taken from this booklet, and partly learned from other good people, so that those who wish to visit this bath can obtain as much knowledge as possible.

1. Firstly, Theophrastus shows that two types of illnesses belong to this bath after describing its origin, namely those that need to be purified through external purgations, and then all limb illnesses and contractions that cannot be expelled through external purgations.

2. Secondly, he says that this bath not only draws out the matter of the illness but also worsens it, which should be noted.

3. He indicates that one should not follow the German custom of determining the number of hours that is enough for our foolishness to manifest, but rather follow the practice of each patient's illness. Some illnesses end in this bath in 10, 12, or 15 days, which must be given according to the patient's complexion, nature, strength, or weakness, and a strong person must endure the bath during this time so that its power, virtue, and strength can be sufficiently recognized.

4. It is not always possible to remove the malice of the matter through one bath, which some people unjustly complain about out of ignorance, thinking that the bath did not benefit them. They should know that this bath is like a digestif (as Theophrastus writes), it makes things timely, and when it makes things timely, it also draws them out and worsens them at the right time.

5. Therefore, he advises that one should come to the location of the bath and then visit and renew the bath 2 or 3 times according to necessity, as it cannot be done all at once in all presses as desired.

6. He also warns that one should pay attention to experience and believe those who have knowledge of the bath, from those who can manage everything in the bath, and should consult them so that they can better manage themselves in all matters and not be discouraged immediately if something unusual happens.

What Theophrastus further teaches about this bath and its order, as well as the illnesses that belong to it or not, can be found in this booklet by everyone themselves.

However, I cannot withhold the better information I received from other good people because it may benefit many.

1. Firstly, it heals all stings, wounds, damages, holes, frozen limbs without chisels and other means, as Theophrastus mentions.

2. If someone has a fever, it brings it back with great cold and takes it away again, which many people who are unaware of this are frightened by.

3. Likewise, it does the same with gout in some cases.

4. It drives jaundice out with force, sometimes even to the nails, causing the skin to peel off.

5. It is also evident that it should be rightly noted that this bath restores and strengthens weak eyesight, while many other baths weaken it.

6. Each bath guest should not drink or eat in the bath if they want to bathe with fruit, but instead leave at the right time, lie down in a quiet place and only eat in their room later.

7. Likewise, no one should overbathe, as this will not heal them, so those who want to hurry up their recovery will only harm themselves more than gaining health.

8. Finally, everyone who visits this bath should know that it has a certain time, and when it has completed its effect, sitting in it for too long will cause it to push the body out of balance, make it tight and cause a great cough that will go away once they stop bathing, which all bath guests should be aware of.

From all of this, it follows that this bath is one of the best baths we have in Germany and should be held in great honor by all doctors, especially since it has such powerful effects on all limb illnesses, gout, and other species, which are improved and even drunk sober in some illnesses, such as stings, wounds, jaundice, and others, with the additions included in this booklet.

Since Your Grace has also experienced this bath and seen its effect for yourself, I wanted to dedicate this booklet to Your Grace even more. If it were otherwise, I would rightly be afraid to dedicate it to Your Grace as a knowledgeable prelate. However, since Your Grace not only recognizes the virtues of this bath but also judges it as an experienced miner and lover of all philosophy, I have chosen Your Grace as the patron of this little book and my accompanying report for the sake of philosophy, which is included in this tractate on the three principles from which all things come. Since Your Grace is well experienced in philosophical studies among other prelates and still practices it as a pastime, I believe this treatise will not displease Your Grace. This debate is not an opinion or speculation that everything is made up of three things, mercury, salt, and sulfur, but rather all of this is presented for the eyes with the resolution of parts and can be proven, so that it will not be possible to find a fourth. Rather, the composition of all things must remain in three, as set by God, from which Your Grace may receive more information in due time. Your Grace may accept this humble intention of mine according to your pleasure. May Christ keep Your Grace in His protection and shelter. Given in Strasbourg on April 26, 1571.

Your Grace's obedient servant,

Michael Toxites, Medicus Argentoratensis.