Dedication, 1574-04-09, Leonhard Thurneisser to Julius, Duke of Brunswick-Lüneburg

Author:	Leonhard Thurneisser
Recipient:	Julius, Duke of Brunswick-Lüneburg
Type:	Dedication
Date:	9 April 1574
Place:	Berlin
Pages:	26
Language:	German

Quote as:

https://www.theatrum-paracelsicum.com/index.php?curid=2015

Editor:	Edited by Julian Paulus
Source:	Leonhard Thurneisser, ἐρμηνεία. Das ist ein Onomasticum, Interpretatio oder erklerunge, Berlin: Graues Kloster 1574, sig. )(2r–²)(7r [BP155]

CP:	Not in Kühlmann/Telle, Corpus Paracelsisticum

Translation:

Raw translation see below

Abstract:

In defending Paracelsus, the Thurneisser draws comparisons to the prophets of old, whose words were not immediately understood but came to be seen as true over time. Similarly, the cures that Paracelsus performed lend credibility to his writings. The author also criticizes the detractors for their own shortcomings and narrow perspectives, noting that those who attribute Paracelsus's success to the devil are displaying a lack of faith. He concludes by urging critics to consider Paracelsus's work in the broader context of historical medical knowledge and to recognize the spiritual dimensions of his work. Thurneisser asserts that his work will be protected from criticism and ridicule thanks to the authority of a Prince he holds in high regard. He views this Prince as a patron of the arts, and thus dedicates his work to him. The author emphasizes the virtue of leaving behind an indomitable spirit for future generations to admire, while showing compassion towards his critics, whom he views as misguided. He challenges his critics to display their own knowledge and expertise, as renowned intellectuals of the past have done. He imagines that their contributions could be so great that even Kings and Princes would aspire to be like them. Thurneisser goes on to discuss the three books he has written, each dealing with different subjects, and expresses his intention to limit their distribution to prevent misuse by deceitful individuals. He is confident that he is safe from unauthorized reproduction of his work, and plans to gift a number of his books to the Prince, who may then distribute them to worthy individuals. (generated by Chat-GPT)

Back to Paratexts Back to Texts by Leonhard Thurneisser

[sig. )(2r] Dem Durchleuchtigen Hochgebornen Fürsten vnd Herren Herren Julio Hertzogen zu Brunschweig vnd Lünenburg/ meinem Gnedigen Fürsten vnd Herren.

Philippvs Paracelsus ein rechter warhafftiger Silenus/ der Philosophiæ vnd Medicinæ Doctor/ welcher nach Christi Geburt 1483. den 10 Nouembris auff rechten mittag/ aus den zwey Edlen stammen Hohenheim vnd Bombast/ (wie gnugsamlich zu erweisen) inn Schweitz erbohren? Dieser hatt nach dem ebenbildt des Himel tragenden Rysen Atlantis (mit dem das er ein newe vnd bessere weis zu Curiren an tag geben) den allerbeschwerlichesten last vnd bürde/ nemlich den gantzen vmkreiß des Erdbodens (also zu reden) bewegt/ erhebt/ vnd auff [sig. )(2v] sich geladen/ welcher last (wie man sagt) von den zeiten Æsculapij vnd Apollinis den ersten erfinderen der Artzney/ bis zu den zeiten Hypocratis des berüembten Medici, inn guter ordnung vnd grosser achtung gestanden ist? Von dem an aber/ bis zu der zeit das beruerter Paracelsus die Galenischen büecher zu Basel offentlich verbrand/ vnbewegt also bestoben/ vnd durch viel mißbrauch verrostet/ still vnd vnbewegt gelegen sein soll/ durch welche erhebunge (wie heitter am tag ligt) menschlichem geschlecht viel vnd mancherley newer erfindungen/ vnd frembder vngewonter/ aber doch nützlicher künsten/ in kurtzen jaren durch ein treffentliche anzal bücher/ welche durch mancherley verscheidner Personen in truck vorferttigt/ ausgangen/ vnd Publiciert worden/ deren der merertheil dem gemelten/ [sig. )(3r] vnd inn Gott Ruhenden Paracelso zugemessen worden seindt.

Ob aber Durchleuchtiger Fürst vnd Herr/ gedachte büecher alle/ vnd deren inhalt gantz vnd gar/ oder derselbigen nur eines theils vom gedachten Paracelso geschrieben/ oder ob durch eines theils seiner schrifften ein Percursio/ oder durchlauffunge/ oder sonst ein Permutatio vnd abwechslung von etlichen/ die das best heraus gezogen/ vnnd die stad mit jrem eignen tandt erfült/ oder wol als balt beschmeist haben/ beschehen. Ob auch alle die so sich dieser zeit des Paracelsi Jünger nennen/ vnd sich fur Artzte vnd Alchimisten ausgeben/ Paracelsisten seien/ wöllen wir hie nicht Disputiren? Für weß werck vnd arbeit aber dieser bücher etzliche gehalten/ vnd geacht werden sollen/ wierdt an anderen or- [sig. )(3v] ten anzeigt. Vnd derhalben/ weil dieses büchlein etwas klein/ nicht nöttigers hie vorhanden/ dann allein dieses/ das aus gedachten schrifften (sie seyen gleich weß sie wollen) vnd dann aus bösem betrieb solcher vmwandrender vermeinter Paracelsisten/ viel trefflicher menner darwider zuschreiben verursacht worden/ vnder denen aber etzliche mehr fictè/ vnd erdichtlich darzu viel biterer dann Gellisch/ mer weder aber solchen Leuten/ (fur die sie geacht vnd gehalten sein wollen/) gebierdt hatt/ geschrieben haben. Dann zwar/ so pflegen solche gemüeter/ deren sie sich berühmen/ gewonlich an statt der rauchen Löwenhauten Lamfeller anzuziehen/ darzu weiset vnd leitet solche jre hoche vornunfft mer die lauten oder harffen des Pithagorischen Philosophi Clinias zu ergreifen vnd also dormit mer durch sanfftmut/ die miß- [sig. )(4r] breüch ἀποτρέπειν/ oder die vnwarheiten abzuleynen/ so doch diese gantz atrociter/ allein aus neid vnd περίοδος mit Herculis kolben/ aus einer rechten ἀνοία vnd wüttenden taubheit jn hauffen zuschlagen sich nicht geschembt haben/ darbey sie es dann auch nicht bleiben lassen/ sonderen erst die geschlagnen wundtmeler/ vnd auffgeschwolne schaden/ mitt dennvnheilsamen harlockhen der Hellischen Göttin Alecto vmbwunden/ vnd solches so gar θρασέως vnd vbermüettiglich/ das sie der Christlichen lieb/ vnd jren eignen Authoriteten zuwider viel Ernuerletzliche schmachschrifften/ offentlich haben ausgehn lassen.

Solcher schmachschrifften ob deren gleich mancherley da etzliche/ die doch kein Qualiteten oder [sig. )(4v] wirckungen der dingen erkennen/ seine des Paracelsi Arcana/ etzliche andere aber die der Philosophia am wenigsten erfaren auch weder der alten noch newen keinen grund haben/ seine Philosophiam anfechten/ dargegen andere/ welche nicht allein der alten lerer jrer Præceptorum erste anfeng nicht verstehn/ sonder jre selbs eigne anfeng/ mittel/ noch end gar nicht wissen/ verachten seine principia. Die viertten welche nicht allein dem Paracelso/ sonder auch noch wol schlechteren jr Latein wol vngecorrigiert lassen vnd in erfarunge der sprachen/ jme (wie schlecht gelart sie jn achten) nimmer gleich sein werden/ fechten mit jren drey versen/ die sie endtweders von Lactantio Firmiano geraubt/ oder vom Cicerone entlehndt haben/ sein Latein vnd studia an/ vnangesehen das sie mit jrer wolredenheit die berg [sig. )(5r] vnd hohe Felsen wol haben stehen lassen/ welche doch Amphion vnd Orpheus mit jren Carminibus bewegt haben sollen. Die Fünfften so an Ehren vnd frumkeit jme allein nicht gleich/ sonder jm kaum das wasser bieten möchten darzu inn offentlichem Neidt/ Geit/ hoffart/ vnd vnwarheit leben/ straffen sein Leben/ thun/ vnd handel. Die Sechsten welche in offentlichem vnglauben/ Gott jrem schöpffer alle macht entziehen/ vnd die dem Teufel zueignen/ zu dem das sie nicht allein voller Superstitio/ vnd vnwarheit stecken/ sonder auch all jr dichten vnd trachten/ nichts dann Calumniern vnd Diabolische auslegung auffs gifftigest vnd bitterste nach eingebunge jres Vatters ausgiessen/ dise (sage ich/) werffen jme fur sein aberglauben vnd legen jm zu viel hülff der bösen verfluchten (etliche aber [sig. )(5v] die ein wenig subtiler sein wollen der dienstbaren) geister/ vnd in summa so erdichtet ein jeder etwas/ darmit er vermeint den abgestorbnen (vnd ohne zweiffel in Gott lebenden) auffs schendlichest zu Blasphemieren vnd zuschmehen/ ja deren auch ettliche inn eine solche Amentia oder vnsinnigkeit/ vnd doch an jren eignen wissen ὀκνηνῶς vermischt/ dahin geraten/ das sie nicht allein diesen Paracelsum/ sonder auch alle die sich seiner bücher/ lehr/ vnd schrifften gebrauchen/ nicht allein hie zeittlich dem Henckher/ Galgen/ Schwerd/ vnd Feur/ sonder auch erst nach diesem leben (welches die Natur dem Menschlichen geschlecht/ mit kurtzer trübseligkeit vnd vngewisser stundt des abgangs furgeschrieben hat Göttlicher trostlicher verheissunge/ vnd dem schmertzlichen leiden [sig. )(6r] Christi/ der vns daruon erlöst vnd gefrihet hatt/ zu wider) dem Teufel vnd ewiger verdamnus vnd in die innerste finsternus des Plutonis hüle/ ja gar dem gewalt der pein Göttin Furiæ zueignen/ vnd vbergeben nicht anderst/ dann als ob Gott der Allmechtig/ sein heilsam wortt vnd zusag an vns brechen/ vnd solcher Argutatoren, Vnchristliche neidische sentenzen/ eben wie sie die gefelt hetten/ folnziehen/ vnd inns werck richten muste. Zwar ein erbarmlicher handel/ das dieser zeit die Priuilegien vnnd freyheitten/ einen jeden seine treum/ seinem Nechsten zu nachteil vnnd schaden ohne scheuch offentlich ausgehn zulassen/ dermassen one allen vnderscheid mit getheilt werden/ aber noch viel erbarmlicher ist dieses/ das sich schmehens/ vnd liegens so gar niemandt [sig. )(6v] auch die so fur die fürnembsten geacht vnd gehalten sein wollen/ nicht allein nicht mehr schemen/ sondern erst darzu ein gewonheit doraus machen/ vnd es für löblich halten/ das jenige zuuerwerffen vnd zuuerachten da sie doch weder verstehn noch erkennen/ so man doch weist/ vnd heitter am tag ligt/ das deren viel seindt/ welche diesen Paracelsum höchlich schmehen/ vnd doch heimlich seine Arcana brauchen/ vnd seinen gründen (die sie allein aus vergunst seines lobs/ wieder jr Conscientz vnd gewissen Jtaliänische stücklein nennen) eins teils nachfolgen/ vnd darneben gleichwol/ wie die Zanbrecher vnd Weinrüeffer/ jne mit vnableßlichem verlachen βακχέυειν vnd bespotten/ ausschreien vnd verachten/ vnd nicht gedencken/ das sie dadurch erst guthertzige Leut/ mer des verstorbnen schrifften zueröffn- [sig. )(7r] nen/ vnd darmit der spötter offentliche vnwarheit zubeweisen/ reitzen/ welches sie mit jrer sanfftmit/ so sie die mitt gelimpf erscheinen liessen/ abstellen/ vnnd solches mit viel mer Ehren/ vnd erhaltunge jrer Authoritet, hinderhalten möchten.

Dann zwar/ so hatt auch mir schlechten vnd einfaltigen/ nichts anders/ dann eben solche grausame verachtunge dieser neidischen/ vnd alles guten verkerlichen Menschen/ gar vberflüssige vnd reichliche gelegenheit mitgebracht/ vnd vrsach geben/ nicht allein dieses zuschreiben/ sondern auch mitt vnableßlichem fleiß mer nachgedenckens zuhaben/ vnd fortan weiter zuschreiben von solchen dingen/ welche auch sonst/ weil diese ethwas frembdt/ den aller Tapffersten/ vnd Gelartisten Menneren schwerlich zubeschreiben fallen würden.

[sig. )(7v] Mich wundert aber nicht wenig/ das etzliche/ vnd zwar die aller heylosesten/ vnd geringsten am verstandt/ vnd künsten/ sich wieder deß Paracelsi schrifften/ derhalben das die nicht von jnen allen verstanden werden/ mit solchem neidt/ vnd ohne alle vrsach so hefftig legendt/ vnd sich selbert mitt diesem allein lesteren/ vnd nicht gedencken/ das der liepliche glantz vnd verkünder des tags Aurora bey den Persiern Palestinern vnnd Jüden שְפָוְפֵוָה vnnd dargegen bey den Grichen ἡῶς bey vns teutschen aber die Morgenröte ob glich die wort großlich vnderscheiden zubedeuten hatt/ gleich als wann einer alles das er nicht verstünde/ derhalben das er ein solcher grober Vnuerstendiger tölpel ist/ verachten solte/ wann ich nun alles das ich nit verstende schmechte oder eigner plumpheit halben verachtete/ Wo blib [sig. )(8r] dann des Herrn Christi wortt/ auch der Propheten vnd Sibillen weissagungen die eben also vnd der gestalt durch frembde wort vnd durch gleichnus gered/ vnd nicht jedem bekandt seindt. Dann zwar der verschnitten Eunuchus welcher den Propheten Esaiam las/ da jme Philippus begegnet/ welcher ohne zweiffel der schrifft erfahren gewest sein wird aber doch den rechten verstand der hinder den worten steckt/ nicht verstundt/ hat er derhalben deß Propheten Reden nicht verachtet/ also vnd glicher gestalt was es auch mit Christo/ der gieng in Menschlicher gestalt auff Ertrich vnd was das liecht der Welt/ aber ausgenomen deren denen der geist Gottes solches geoffenbart erkandt niemand in jm die Göttliche Natur/ welche heimlich inn jme verborgen lag/ solt er derhalben nicht der gesalbet des [sig. )(8v] Herren/ vnd der ewige Son Gottes gewesen sein/ das sey weitt von vns? Aber da hernach die erfahrunge gab/ das alle die ding folbracht/ welche die Propheten vor viel hundert jaren geweissaget/ vnd sich das Gesetz mit den thaten vnd geschichten/ daruzu mit der zeitt verglichen/ hatt eins das ander bezeugt/ Confirmiert vnd bestettigt/ also das die Propheceyen/ vnd das gesetz dem Euangelio ein glauben gemacht/ hinwieder das Euangelium/ die tuncklen reden Christi/ der Propheten/ vnd des gesetzs eröffnet vnd erklert/ Gleicherweis wie auch die Curen des Paracelsi/ die er vielfaltigklich gethan/ seinem schreiben einglauben/ vnd jtzund die erfahrungen seine schrifften erleutert/ gleicher weis wie das schreiben solcher verächter/ das sie Toren seyen/ augenscheinlich ans liecht gebracht/ vnd bewiesen hatt.

[sig. ²)(1r] Derhalben die so seine studia verachten/ beweisen inn diesem/ das er noch bas dann sie gestudiert hatt/ weil sie jme nicht allein an geschickligkeit nicht gleich/ sonder seine schrifften nicht verstehn können/ Die jn aber einen Pseudophrastum/ truncken boltz/ vnd vnzichtigen lebens beschüldigen/ möchten vorhin jres schild vnd Helmes visierung wol besehen/ vnd den balcken aus dem aug ziehen/ darzu gedenckhen/ das sie auch den fleisch sack am hals hetten/ vnd eben inn der Welt lebten/ darinnen Paracelsus gewandert hatt.

Welche aber wegen seiner frembden Vocabula wörter/ vnd Namen/ seine definitiones/ vnd beschreibungen verachten die geben jrer vnerfahrenheit offentliche anzeigunge/ darmit sie bewiesen das sie der enden/ da Paracelsus solche Vocabula gelernet hatt/ nie [sig. ²)(1v] komen/ oder der scribenten doraus Paracelsus diese hatt/ vnbelesen/ darzu der sprachen daruon sie Componirt vnkündig seindt.

Andere aber/ die auß warer zeugnus bekennen müessen/ das er wol Curirt/ vnd viel das vnglaublich sey/ gethon habe/ doch daran heckend/ das diß alles aus Magischer/ vnd des Teuffels hülff beschehen/ die zeigen jren glauben/ vnd die liebe gegen Gott/ vnd jrem nechsten gantz fein/ dann weil sie dem Teuffel mer weder Gott krafft vnd tugend zumessen/ meinen sie nicht allein dem Paracelso/ sonder auch Gott vnmöglich zu sein/ das jenige (welches sie doch dem Teuffel/ vnd seinem anhang/ stercke vnd vermögligkeit gnug verjehen) solches zuvolbringen.

Die vbrigen aber so jme sein vngeschickligkeit/ Nemlich das er die Rhetoricam, Gramaticam vnd [sig. ²)(2r] Arithmeticam, nicht sonderlich gestudiert/ vnd ein schlechter Latinus gewesen/ jne als ob er derhalben kein künstlicher vnd glückhafftiger Medicus sein köntte verachten/ die sagen mir/ wie dann Petrus vnd Iacobus gepredigt/ oder ob am pfingstag die drey tausendt auch recht bekert gewesen/ weil der keiner auch nicht allein die Grammaticam/ sonder kein buchstaben gelernet hatt/ oder ist nicht Petrus der vngelert vor Paulo/ welcher ein meister der schrifft was/ zum Apostel ampt beruefft worden/ sagen sie dann es kome vom Göttlichen Geist vnd Weißheit her (welches recht vnd war geredt) meinen sie dann nicht/ das aus diesem Paracelso der Geist des Herren/ weil er die bildung Gottes/ so wol als andre menschen gehabt hat/ vieleicht auch durch seine vnsichtige gaben (der welt zum trost) geleuchtet haben werde.

[sig. ²)(2v] Derhalben sollen die so allein solche schein vnd figur schriften an jme Paracelso schelten/ allein die heilige schrifft/ die Propheten/ vnd offenbarung der heiligen Väter fur sich nemen/ was sie der AEgyptier vnd anderer Heiden bildschrifften/ darzu die frembden wort vnd nahmen Geberi/ Jtem die wunderlichen/ vnd gar zum handel vndinstlichen namen der Planeten/ vnd Erdtgewechssen/ welche die alten Lerer/ als Auicenna, Hypocrates, Mesue, Hali, Theophrastus, Plinius, Dioscorides, Aron, Euax, P[aulus] Ægineta, Serapio, Auerrhois, H[ermolaus] Barbarus, Galenus, Apuleijus, Oribasius, R[udolphus] Agricola, Leo, Colnierus, Vnd andere ohne zal gebrauchet/ vnd in jren schrifften eingefüert haben/ für sich nemen/ welche ob sie die gleich gebraucht/ vnd die nicht jeder versteht/ wie noch heut zu tag nicht kleiner streitt/ bey allen ge- [sig. ²)(3r] lerten deßhalben vorhanden/ solten sie derhalben die verwerffen/ vnd jre beschreibungen dermassen verschmecht vnd veracht/ oder für zauberer (wie sie diesen Paracelsum schelten/) gehalten werden/ were nicht gut/ würde auch nicht mit warheit mögen bewisen werden/ gleich so wenig als dieses war ist/ das er Paracelsus durch Teuflische hülff vnd Magische kunst Curirt habe/ dann es erfindt sich viel anderst/ weil heitter nicht allein seine Recepte/ sonder bey seiner begrebtnüs/ in Rottfarben Marmelstein die zeugnus seiner kunst/ gleich so offentlich als bey Königen vnd Fürsten seines hohen verstands warhafftige zeugnus/ inn grosser stille/ (diesen Doren vnwissendt) heimlich gehalten wirdet/ wieder welche nicht von gemeinen/ sonder von solchen Leuten/ die weder vmb miet oder gaben we- [sig. ²)(3v] gen die warheit verschweigen/ gleich so wenig als sie vmb niemands willen/ jre Authoriteten, vnd Ehren lümbden zuuerlieren/ oder vmb vnwarhafftige ding zeugnüs geben solten/ jme Paracelso zeugnüs gnug geben wierdet.

Darumb wollen solche spötter/ seine schrifften/ vorhin ehe sie solche sewtrenck ausgiessen vnd seine des Paracelsi wort/ Rottwelsch/ vnd bettler latein nennen nit allein mitt fleiß lesen/ vnd etwas mehr nachdencken sünder auch die gegen der sprachen art vnd aigenschafft halten/ so werden sie bald innen/ aus was grund sie hargandt vnd das sie jne vnrecht bezeigen/ das er auch nicht vnbedachtlich/ sunder aus grosser erfahrunge/ wie der schlechten vnansichtigen aber wol kudntbaren Silenen brauch ist/ geschrieben hab spieren? Jch bitt auch das sie sich wie jnen gebürt/ viel [sig. ²)(4r] mehr seines des Paracelsi principia mit warhafftigen gründen vmbzustossen vnd durch jre Demonstrationes das sein schreiben falsch vnd vnwarhafft seien zubeweisen befleissen/ weder also zu Calumniren vnd schelten nacah art/ der bösen weiber vnd den Paracelsum jren meister bleiben lassen vnd seiner hendel die er wie sie fürgeben getrieben haben sol neben verachtunge seiner Person harkonfft vnd tatten/ weil sie darmit jre kunst gleich so wenig als des Paracelsi vngeschicklickeit (vrsach das hie vom verstand vnd wissen vnd nit von der Person gehandlet wirt) beweren mögen/ darmit sie aber dazu zum anfang desto mehr lustig würden/ hab ich vngelarter dieses begunnen/ nicht das ich sie als gelarte vnderweissen/ sonder mehr andren disem weiter nach zugrunden/ einbilden.

[sig. ²)(4v] Vnnd obwol Gnediger Fürst vnd Herr/ mir nicht zweiffelt/ das viel parteyische/ vnd mitt schendtlichem neid erfüllte köpf/ sich hierab nicht wenig Rümpfen vnd in betrachtunge meiner studia/ vnd furwerffunge meines eingezognen/ schlechten/ vnd vnbrechtischen lebens/ solches schreiben tadlen/ darzu hochlich schmehen vnd verachten werden/ mitt vergessunge der wunderbarlichen außteylunge/ Göttlicher/ vnd des heiligen Geistes vielfaltiger/ vnnd vnzalicher gaben. So bin ich doch gewisser zuuersicht/ das sie solches von wegen der Authoritet/ vnd ansehens E[uer] F[ürstlich] G[naden] die ich derhalben/ (Das ich weiß das E[uer] F[ürstlich] Gn[aden] allen guten Künsten Ernstlich nachtrachten/ auch denen fleißigklich nach zu grunden/ sich keinen vnkosten müeh vnd arbeit tauren lassen/) zum Mæcenaten/ vnd schirmherren dieses [sig. ²)(5r] büechleins/ inn dem das E[uer] F[ürstlich] G[naden] Jch dasselbige vndertheniglich zugeschrieben vnd dedicirt hab/ vnderlassen werden/ vber das/ das ich auch eben dieses fur mein schildt/ vnd brustwehr/ gegen solchen neidtstreichen darbitte/ das ich weiß/ das ausserthalb dem ewigen leben/ welches wir vngezweiffelt hoffen sollen/ durch den verdienst Christi zuerlangen/ nichts seligers sein kan noch mag/ als das ein Mensch seinem Nahmen/ inn seinem leben/ mitt vnsterblichen gedenckzeichen eines hohen vnd vnüberwindtlichen gemüets/ zu vngezweiffelter hoffnung eines ewigen lobs bey den nachkomlingen einpflantzen/ vnd hindersich lassen möchte. Darzu das mir auch gar nicht vordrießlich ist/ vnd ich eben dieselbigen (wiewol ich wol weis das diese verachter nicht weniger mit den sprachen vnnd künsten/ [sig. ²)(5v] dann mit geschwinden gifftigen/ vnd voll neids steckenden griffen/ vorschmitzt vnd erfült/ darzu mir gar widerspennig seindt/ für meine selbs Richter erwelle vnd erkenne/ vnd die vber diß mein schreiben zu Judicieren keines wegs verwerffen thun/ nur derhalben/ das man sehe/ das ich aus warer Commiseration mic jrer torheit vnd alters mer erbarme/ dann das ich sie neiden/ oder vmb jr vbelredt toben/ vnd wüetten oder sy hassen wolle/ vnd wünsche hiemit das solche alten glatz enden jres grawen haars mehr/ dann des Paracelsi schonen/ damit nicht das sie toren seien/ durch jre grosse müeh/ wie der Specht mitt seinem geschrey seine eigne jungen den Jegern eroffnet/ vnder die Leutt bracht/ vnnd jre vnwissenheit erkandt werde/ darzu wünsch ich jn auch vom hertzen/ das sie mitt der that [sig. ²)(6r] nicht allein jren Christelichen Rhum/ wie die Apostel Christi/ sonder auch jre kunst vnd geschickligkeit/ deren sie sich mitt grossem geschrey rhüemen/ mitt zeugnüs jrer krancken/ sichtiglich wie die Platonici, Pythagorici, Academici, Stoici, jre secten mitt anrichtung jres lebens vnd guten Exempeln also das jre wort/ ler vnd leben einander gleich seien/ bewiesen haben/ beweisen Auff das von wegen jrer kunst vnd thaten/ die König vnd Fürsten dieser Welt/ mit dem Macedonischen König Alexandro also sprechen möchten/ Das sie/ so sie nit Fürsten weren/ solche Diogoni (wie diese gern weren) zusein wünschen wolten.

Es werden aber Gnediger Fürst vnd Herr/ dieser büchlein drey/ da dieses gegenwertige [sig. ²)(6v] das erste/ in dem fast aller bekanten dingen Namen/ gleich wie auch in dem andren so folgen wierd zu finden/ ohne das allein der kreuter/ wurtzen/ samen vnd fruchte/ weil das letste dieselbigen ohn andre nomina gantz vnd gar allein handelt/ anzeigt/ vnd seind dieser büchlein nicht viel/ sonder nur etzlich wenig getruckt welche ich allein/ damit die nitt gemein/ allen Landfareren betrüegneren vnd jres gleichen gesellen/ jre Büberey darmit zuuerdecken zu theil werden/ so vil guten bekandten Leuten zuschicken/ darzu ich solche nachzutrucken aus vrsachen ein zeittlang wol sicher bin/ acht ich allein den betrug böser leutten also vnd auff die weiß fur zu komen/ denen aber so man es günnen wird/ gleich mit getheilt werden mag/ welches E[uer] F[ürstlich] G[naden] Jch also in vnderthenigkeit dediciert vnd zugeschrie- [sig. ²)(7r] ben wil/ darneben 30. derselbigen/ ob E[uer] F[ürstlich] G[naden] die vilicht etlichen guten Fründen zuuerehren zuschicken wolte/ vberschickt/ vnnd wil darneben Ewer Fürstlicher Gnaden sampt deren geliepten Gemahel vnd Jungen Herrschafft dem Allmechtigen/ mich aber E[uer] F[ürstlich] G[naden] vndertheniglich befehlen thun. Datum Berlin im Grawen Kloster den 9. Aprilis Anno 1574.

Nach dem ein bessers.

Apparatus

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English Raw Translation

Generated by ChatGPT-4 on 7 July 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.

To the Illuminated High-Born Prince and Lord, Lord Julius, Duke of Brunswick and Lüneburg, my Gracious Prince and Lord.

Philippus Paracelsus, a true and sincere Silenus, Doctor of Philosophy and Medicine, who after the birth of Christ 1483, on November 10th at true midday, from the two noble stems of Hohenheim and Bombast, (as is abundantly proven), was born in Switzerland? This man, after the image of the heaven-bearing giant Atlas (with the idea that he presents a new and better way to cure) bore the most burdensome load and burden, namely the whole circumference of the earth's surface (so to speak), stirred, lifted, and took upon himself, a burden (as they say) from the times of Æsculapius and Apollo, the first inventors of medicine, up to the times of Hippocrates, the famous medic, stood in good order and great regard? From then on, however, until the time when the aforementioned Paracelsus publicly burned the Galenic books in Basel, unmoved, so encrusted, and through much misuse rusted, supposed to have lain still and unmoved, through which lifting (as clearly seen in daylight) to the human race many and various new inventions, and foreign unfamiliar, but nevertheless useful arts, in short years through a notable number of books, which have been prepared for printing by various different people, issued, and published, most of which have been attributed to the aforementioned and God-resting Paracelsus.

Whether, however, Illustrious Prince and Lord, all the said books, and their content completely, or just a part of them, were written by the said Paracelsus, or whether through a part of his writings a perambulation, or walk-through, or else a permutation and change by some who have drawn out the best, and filled the place with their own nonsense, or perhaps even soiled it immediately, has happened. Whether also all those who nowadays call themselves disciples of Paracelsus, and put themselves forward as doctors and alchemists, are Paracelsists, we do not wish to dispute here? But whose work and effort some of these books are considered, and should be regarded as, will be indicated in other places. And therefore, because this little book is somewhat small, nothing more necessary is present here, than this alone, that from the aforementioned writings (whatever they may be), and then from the bad conduct of such wandering supposed Paracelsists, many distinguished men have been induced to write against it, among whom, however, some more fictitiously, and fabricated more bitter than gall, have written more than what befits such people (for whom they are regarded and held to be). For indeed, such minds, of which they boast, usually tend to wear sheepskins instead of the rough lionskin, and such high reason leads and guides them more to seize the lutes or harps of the Pythagorean philosopher Clinias and thus to deter the abuses more gently by gentleness, or to decline the untruths, yet these very harshly, only out of envy and periphrasis, with the club of Hercules, out of sheer stupidity and raging deafness, have not been ashamed to strike en masse, by which they then also do not let it rest, but first wrap the struck wound healers, and swollen injuries, with the noxious hellebores of the hellish goddess Alecto, and do this so very brazenly and arrogantly, that they, contrary to Christian love, and their own authority, have let many slanderous writings go public.

Regarding such defamatory writings, of which there are indeed many varieties, some who do not recognize any qualities or effects of things criticize Paracelsus's Arcana; others, least experienced in philosophy and lacking any foundation in both old and new, challenge his philosophy; yet others, who not only do not understand the beginnings of the ancient teachers of their precepts, but also do not know their own beginnings, means, or end at all, despise his principles. The fourth group, who would not only leave Paracelsus's Latin uncorrected, but also their own, and in their knowledge of languages will never equal him (however poorly learned they consider him), challenge his Latin and studies with their three verses, which they have either pilfered from Lactantius Firmianus or borrowed from Cicero, notwithstanding that with their eloquence they might have left the mountains and high rocks standing, which yet Amphion and Orpheus are said to have moved with their songs. The fifth group, who are his equals in neither honor nor piety, and might barely fetch him water, moreover, living in public envy, greed, pride, and falsehood, chastise his life, deeds, and actions. The sixth group, who in public disbelief, deny God, their creator, all power, and assign it to the devil, and not only are they full of superstition and untruth, but all their imagining and striving consists only of calumnies and devilish interpretations, the most poisonous and bitter, after the inspiration of their father, these (I say) accuse him of superstition and attribute to him too much reliance on the evil, cursed (yet some who wish to be somewhat more subtle call them servile) spirits. In summary, everyone invents something with which they intend to blaspheme and defame the deceased (and without doubt, in God living) in the most disgraceful way, yes, some of them have even reached such a state of insanity or senselessness, and yet mixed with a hesitant knowledge of their own, that they not only condemn this Paracelsus, but also all those who make use of his books, teaching, and writings, not only here and now to the executioner, gallows, sword, and fire, but also after this life (which nature has prescribed to the human race, with brief misery and an uncertain hour of departure, in opposition to divine comforting promise, and the painful suffering of Christ, who has redeemed and freed us from it) to the devil and eternal damnation, and into the innermost darkness of Pluto's hell, indeed even to the power of the goddess of torment, Fury, and surrender, not otherwise than as if God Almighty would break His salutary word and promise to us, and must follow and execute the sentences of such contentious, unchristian, envious arguers, just as they would have conceived it. Indeed, it is a pitiful affair that these days the privileges and freedoms, which allow everyone to publicly air their dreams to the detriment and harm of their neighbors without fear, are being shared indiscriminately. However, even more pitiful is this: that nobody, not even those who want to be regarded and acknowledged as the most eminent, feel any shame in defaming and lying, but even make a habit out of it, and consider it praiseworthy to reject and despise what they neither understand nor recognize. It is well known and clear as day that there are many who defame Paracelsus highly, yet secretly use his Arcana, and to some extent follow his principles (which they, out of envy of his praise, against their conscience and knowledge, call little Italian pieces) and yet, just like tooth breakers and wine peddlers, they mock and ridicule him incessantly, shout and despise him, and do not consider that by doing so they provoke good-hearted people to open more of the deceased's writings, and thus to expose the public untruth of the mockers, which they could prevent with their gentleness, appearing with courtesy, and this they could do with much more honor, and preservation of their authority..

Indeed, for me, a simple and naive person, nothing other than the cruel contempt of these envious and perverse people, who twist everything good, has provided an abundant and rich opportunity, and reason, not only to write this, but also to think more diligently and continually to write about such things which, being somewhat foreign, would be difficult to describe even for the bravest and most learned men.

However, it surprises me not a little that some, especially the most heedless and least in understanding and skills, hold such resentment against Paracelsus' writings because they are not understood by all, with such jealousy and without reason so vehemently, and only shame themselves with this mockery and do not consider that the lovely glow and herald of the day, Aurora, is called שְפָוְפֵוָה by the Persians, Palestinians, and Jews, and by the Greeks as ἡῶς, but by us Germans as the dawn, even though the words greatly differ in meaning. It would be like someone who doesn't understand everything and, being such a grossly ignorant clod, should despise what he doesn't comprehend. If I were to despise everything that I don't understand or hold in contempt because of my own clumsiness, where then would be the words of Lord Christ, as well as the prophecies of the prophets and Sibyls, who spoke in the same way and in the form of foreign words and metaphors, and are not known to everyone. Indeed, the eunuch who read the Prophet Isaiah, when he encountered Philip, who undoubtedly must have been experienced in the scripture but still did not understand the true understanding that was hidden behind the words, did he despise the prophet's words for this reason? Similarly, it was also with Christ, who walked on Earth in human form and was the light of the world, but except for those to whom the Spirit of God revealed it, nobody recognized in him the divine nature, which was secretly hidden in him. Should he for that reason not have been the anointed of the Lord, and the eternal Son of God? Far be it from us! But afterwards, experience showed that all the things which the prophets had foretold many hundreds of years earlier had come to pass, and the law compared with the deeds and stories, and also with the time, confirmed and certified one another, so that the prophecies and the law gave credibility to the Gospel, while the Gospel, in turn, explained and clarified the dark words of Christ, the prophets, and the law. Similarly, the cures that Paracelsus performed many times, give credibility to his writings, and now experience illuminates his writings, just as the writings of these despisers, that they are fools, has clearly been revealed and proven.

Therefore, those who despise his studies prove in this respect that he has studied more thoroughly than they have, since they not only cannot match his proficiency but also cannot understand his writings. Those who accuse him of being a false sage, a drunken braggart, and leading an unseemly life might want to take a good look at their own shield and helmet visor and remove the beam from their eye first, and also remember that they too carry the sack of flesh at their necks and live in the same world in which Paracelsus has wandered.

Those who despise his definitions and descriptions because of his foreign vocabulary and names are publicly displaying their inexperience, thus proving that they have never reached the places where Paracelsus learned such vocabulary, or that they are unread in the writers from whom Paracelsus derived these terms, and are ignorant of the languages from which they are composed.

Others, who must confess from true witness that he has cured well, and done many things that seem incredible, but still insist that all this happened with the aid of magic and the devil, show their faith and their love for God and their neighbors very well, for while they attribute more power and virtue to the devil than to God, they not only think it impossible for Paracelsus, but also for God, to accomplish what they readily attribute to the devil and his followers.

However, the remaining ones who despise him for his lack of proficiency, namely, that he did not study rhetoric, grammar, and arithmetic in particular, and that he was not proficient in Latin, as if for this reason he could not be an expert and successful physician, they say to me: how then did Peter and James preach? Or were the three thousand converted rightly at Pentecost, because none of them had learned not only grammar, but not even the alphabet? Or was not Peter, the unlearned, called to the apostolic office before Paul, who was a master of scripture? They say it comes from the divine spirit and wisdom (which is true and rightly spoken). Do they not then think that from this Paracelsus, the Spirit of the Lord, since he has had the image of God as well as other men, may have perhaps also shone through his unseen gifts for the consolation of the world?

Therefore, those who only chastise Paracelsus for such superficial and figurative writings should only consider the holy scripture, the prophets, and the revelations of the holy fathers for themselves. What of the hieroglyphics of the Egyptians and other pagan nations, as well as the foreign words and names of Geber, and the curious and quite commercial names of the planets and terrestrial plants, which the ancient teachers, such as Avicenna, Hippocrates, Mesue, Hali, Theophrastus, Pliny, Dioscorides, Aron, Euax, Paulus Ægineta, Serapio, Averroes, Hermolaus Barbarus, Galen, Apuleius, Oribasius, Rudolphus Agricola, Leo, Colnierus, and countless others have used and introduced into their writings?

If they were to take these for themselves, which, even though they have been used, and not everyone understands them, as is still the case today, where there is no small dispute among all scholars because of this, should they therefore reject them and disdain and despise their descriptions in such a way, or should they be considered sorcerers (as they scold this Paracelsus) - this would not be good, nor could it be proven with truth, just as little as it is true that Paracelsus cured with the help of the devil and magic, for much else is found, as today not only his recipes but also at his burial, in red marble stone the evidence of his art, just as publicly as with kings and princes his high understanding true testimony, in great silence (unknown to these fools) was held secret, against which not from common people, but from such people who neither for hire or gifts because of the truth are silent, just as little as they for anyone's sake, their authorities, and honors would be ashamed to lose, or give testimony for untrue things, would give enough testimony to Paracelsus.

Therefore, such mockers should, before they pour out such scorn and call the words of Paracelsus gibberish and beggar's Latin, not only read his writings diligently and reflect a bit more, but also consider the nature and characteristics of the language. They will soon realize on what basis they are criticizing him and that they are accusing him wrongly. Haven't they noticed that he, like the seemingly simple but knowledgeable Silenus, has written not thoughtlessly but out of great experience?

I also ask that they, as befits them, make more of an effort to overthrow the principles of Paracelsus with true arguments and prove through their demonstrations that his writings are false and untruthful, rather than slandering and scolding in the manner of wicked women. They should let Paracelsus remain their master and leave aside his supposed doings as well as their disdain of his person, origin, and actions, as they can prove their art as little with this as they can prove Paracelsus' incompetence (since here it is a matter of understanding and knowledge, and not of the person).

To make them even more eager to start with this, I, an unlearned person, have begun this, not to instruct them, as the learned, but rather to inspire others to delve deeper into this.

And although, Gracious Prince and Lord, it does not doubt me that many partisan and enviously filled heads will frown upon this, criticizing this writing in consideration of my studies and in consideration of my withdrawn, simple, and awkward life, and will ridicule and despise it highly, forgetting the wonderful distribution of Divine and the Holy Spirit's manifold and innumerable gifts. Yet, I am confident that they will refrain from such criticism because of the authority and esteem of Your Princely Grace, whom I, for this reason, (knowing that Your Princely Grace sincerely pursues all good arts and spares no expense, effort, and work in diligently investigating them,) have chosen as the patron and protector of this little book, to which I have humbly dedicated and devoted it.

Moreover, I request this as my shield and defense against such strokes of envy, knowing that beyond the eternal life, which we should hope for without doubt, due to Christ's merit, nothing can or will be more blissful than a person planting and leaving behind in his life immortal markers of a high and indomitable spirit for his name, with the unquestionable hope of eternal praise from the descendants.

In addition, it does not bother me at all, and I even choose and acknowledge these despisers (though I know that these despisers are filled with quick poisonous and envious grips, as well as being utterly opposed to me) as my own judges and I in no way reject them from judging this my writing. Only for this reason, so that it can be seen that out of true commiseration I feel more pity for their folly and age than I wish to envy them, or hate them for their ill-spoken rage and fury.

I wish that these old bald heads would spare their grey hair more than that of Paracelsus, so that they do not, through their great effort, like the woodpecker with its cries revealing its own young to the hunters, expose their ignorance to the people. Furthermore, I heartily wish for them not only to prove their Christian fame, like the Apostles of Christ, but also their art and skill, which they boast about with great outcry, through the testimony of their patients, just as the Platonics, Pythagoreans, Academics, Stoics have proven their sects through their lifestyle and good examples, so that their words, teachings, and lives are equal.

So that, because of their art and deeds, the Kings and Princes of this world, with the Macedonian King Alexander, might say that they, if they were not Princes, would wish to be such Diogenes (as these would like to be).

However, Gracious Prince and Lord, these three books, of which this present one is the first, show almost all known things' names, just as also in the second one which will follow, except only of the herbs, roots, seeds, and fruits, as the last book deals solely with these without other names. There are not many of these books printed, but just a few. I am sending them only to many known good people so they are not available to all charlatans, deceivers, and their ilk to cover their trickery with it.

For a while, I am confident that I am safe from having them reprinted for reasons. In this way, I think, I can prevent the deceit of wicked people. However, those who it will be granted to, can also be given a share of it, which I want to dedicate and attribute to Your Princely Grace in humility. Along with this, I am sending 30 of the same, in case Your Princely Grace would like to honor some good friends with them.

And with that, I want to commend Your Princely Grace, along with their beloved spouse and young lords, to the Almighty and humbly recommend myself to Your Princely Grace. Given in Berlin at the Gray Monastery on the 9th of April in the year 1574.

Hoping for something better.