View source for Dedication, 1578-07-27, Gerhard Dorn to François de Valois, duc d’Alençon

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| Author=Gerhard Dorn
| Anon=
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| Recipient=François de Valois, duc d’Alençon
| Type=Dedication
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| Date=1578-07-27
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| Place=Basel
| Pages=8
| Language=lat
| Editor=Julian Paulus
| SourceAuthor=Paracelsus
| SourceTitle=De restituta vtriusque Medicinae vera Praxi
| SourceEditor=Gerhard Dorn
| SourcePlace=Lyon: Jacques du Puys 
| SourceDate=1578
| SourceBP=BP181
| SourceSig=&ast;2r–&ast;5v
| SourcePag=
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| Description=
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| CP=0
| Translation=1
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| AbstractGPT=The text discusses the philosophy of medicine and the belief that all wisdom comes from God, who grants it equally to all. Paracelsus, a German philosopher, emphasizes the importance of seeking wisdom from the anatomy of the great world and the book of nature's light. He believes that those who learn from the book of nature's light are legitimate sons of wisdom, while those who rely solely on their own imaginations and uncertain opinions disseminate false seed among the people. Paracelsus worked tirelessly to correct errors in medicine and establish true foundations in the book of nature's light. The author translated many of Paracelsus's books into Latin and believes that they will be beneficial to readers.
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{{Pagemark|sig|&ast;2r}} {{MarkupUppercase|Ad illustrissimum, et potentissimum principem, Franciscum de Valois|u=v}} Galli&aelig; filium Regium, Ducem Alençonium, &c.

<i>{{MarkupInitial|Tradit|Smallcaps=1}} nobis Magnus ille Germanus Theophrastus Paracelsus, Medic&aelig; Philosophi&aelig; iamdudum consopit&aelig;, atque sepult&aelig; cum reliquis artibus, nouissimus excitator, omnem sapientiam ab vno solo patre, luminum datore Deo pendere: ac ad nos, vt ad eius filios, partim h&aelig;reditario Iure, partim su&aelig; liberalitatis munere deriuare. Largitur siquidem bonus ille parens omnium, sapientiam & artes omnibus in vniuersum & singulis &aelig;qualiter, vt non liceat experto cuiquam, seu industrio homini, supra vel minimum idiotam, inertemuè gloriari, nec de se quid pr&aelig;sumere. Vt nemini plura vel pauciora membra dedit in corpore c&aelig;teris, at huic vt illi paria, non secus & cu{{EditAbbr|n}}ctorum animos ex &aelig;quo su&aelig; sapienti&aelig; capaces, docilésque fieri voluit. Iniquum est igitur hominem ab homine discere, quod neuter altero, hac in re sit f&oelig;licior. In vnoquoque delitescunt ac si dormirent artes, & qu&aelig; vigilat in vno facultas, in alio soporatam excitare datum est c&oelig;litus, non introducere tamen: cunctis enim insunt a primordio. Nanque si de re dubia{{Apparatus|Corr|dubia|Some copies have "dubi-" while the "a" is placed at the end of the next line}} {{Pagemark|sig|&ast;2v}} deliberaturi plures conueniant eaque singulis ignota pr&aelig;terquam vni, cui nodum expedienti reliqua pars assentitur, patet omnibus aliis eandem fuisse ratione{{EditAbbr|m}} & scientiam, dum consilium hoc in ipsis dormiens, ab eo suscitatum approbant, in quo vigilauit. Alioqui nequaquam in unius omnes acquiescere sententiam potuissent, nec fateri, hunc elocutum fuisse, qu&aelig; sibi non venerant in mentem, vt illi. Quid igitur quo glorietur habet, in ipso iudicium hoc eo momento viguisse? in aliis enim aliud, & forsitan melius, atque excellentius, tempore suo poterit excitari, quod quidem in eo ipso dormitare continget. Co{{EditAbbr|n}}tra nemo iure conqueratur, sibi minus alio collatum, quippe qui potuit, vt somnolentè sui muneris obliuisci dormiens, ad monere seipsum vigiliis atque diligentia, in id, quod in se latuit aptitudinis & industri&aelig;, vel excitantibus eum acquieuisse cum patientia, talentoque suo ad vsuram & fructum vti, non minus atque suffodere, & inutiliter spernere. Huius calamitatis misertus Paracelsus, & zelo charitatis motus, eò neruos totos intendere nitiru indies magis, ac magis (quamquam fato cessit, scriptis vnius tamen) vt in professione medica & philosophica dormientes excitet, at qui tamquam à tenebris, ad lucem reuocet. Cum itaque videret eos ab hominibus doctos, & non ex luce natur&aelig; (qu&aelig; diuinum lumen est, in hunc magnum mundum vsquequaque suum splendorem exercens,) speculum hoc ipsis ob oculos ponit, vt ex eo, non secus atque ex libro, cernere, discere atque bonum inter ac malum, discernere, vt verum à falso, valerent exactius & perfectius, quam ex tam variis doctorum suorum scriptis potuerunt hactenus. Nullibi non igitur inculcat {{Pagemark|sig|&ast;3r}} ex anatomia magni mundi, pete{{EditAbbr|n}}dam esse mundanam sapientiam, vt pote ex luce natur&aelig;, non secus vt ex tenebris eiusdem, vitiorum genus omne cognoscendum atque vitandum, idque variis admodum exemplis. Homo (inquit) non solum Dei filius, sed etiam creaturarum eius omnium, quas natura complectitur. Vltima siquidem creatura de limo sumpta, constat es eis etiam, qu&aelig; ante ipsum & propter ipsum creata sunt vt puta ex brutina vt firmamenti natura. Etenim palam est, non solum bruta hominum viuere more, sed quod magis, vitam istorum in illorum naturam transmutari. Verumenimuero quia filius ex seipso non benè cognosci, nec melius, quam ex patre suo potest, natur&aelig; brutalis, firmamentique, ac elementorum proprietates, in homine cognitu sunt necessari&aelig;. Nidos &aelig;dificant aues, domos homines atque palatia. Hos congredi, copularique simul, marem & f&oelig;minam, vna morari & viuere, brutina suadet ipsa ratio, non aliter, enim bruta facere videmus. Apes, haleca, grues, suis Ducibus regibusque primas deferunt, obedientiamque pr&aelig;bent: hoc ipso nos etiam superant homines. Et formic&aelig; nos arguu{{EditAbbr|n}}t pigriti&aelig;, colligeréque per modum excitationis docent &aelig;state, quibus indigemus hyberno tempore, iuuenésque senectuti parare necessaria victui. Cur his qu&aelig;so minus excitamur, qu&aelig; virtutis aliquod specimen referunt, eis qu&aelig; pugnant ex diametro cum virtute: nisi quia corrupta qu&aelig; nobis inest illa deprauatissima natura, lucem extingere conatur suis adumbrationibus, ad sua vitia brutum nostrum detorquens. Vti quum canes, pro lasciuiente cane pugnare, & sese lacerare videmus: quid aliud homines pro vulgata muliere? Huic per bella compara- {{Pagemark|sig|&ast;3v}} ratio fornicationis ad caninu{{EditAbbr|m}} opus. Canes itidem aui ditate habendi, ac aliis nihil relinquendi pollent inuidia, sed homines eiusmodi vitiis, canes referunt, imo longe superant: nec tantum istas. sed astutia vulpes, immanitate ferocitateque leones, & id genus alia. Rursus homo firmamenti filius, quia bruti: brutum enim firmamento subiicitur. Vt Agnus est sol, & homo qui mitis est moribus ac via. Lupus est Saturnus, & homo per rapinam, & per latrocinium vrsus. Gallus gallinaceus est filius Martis, & homo per bellum & iram. Firmamentum itaque brutum inclinatione regit in homine, pr&aelig;terea nihil: homo ex aduerso per sapientiam astris et firmamento resistere potest, & non per brutum. De hac verò, quod alio, & sublimiori loco pertineat. non disserimus. De mundana solum nobis est sermo, qu&aelig; ad alteram collata, mera stulticia, non comparet antè faciem Dei, cum bruto suo siquidem emoritur. Quare huius igitur alumni, se Deo placere magis credunt aliis, qui minus intelligu{{EditAbbr|n}}t, eosque pertinaciter aspernantur, sibi tamen longè f&oelig;liciores? Si nihil scire, vitam reddere f&oelig;licem opnemur, quòd sui talenti nullam rationem reddere tenetur is, qui nihil accepit, minus etiam oneris incumbere per sapientiam, quam plurimum beatius erit. H&aelig;c dicta, non vt homines à studio sapienti&aelig; remorentur, at potius, vt cognito brutalem inter, & rationalem discimine, magis ad eam partem accedant, qu&aelig; necessitati (propter quam artes inuent&aelig;) honestatem coniungit, quam ad illam qu&aelig; suis appetitibus ex vtilitate solum indulget, vti bruta irrationalia. Pariter vt qui rationis magis participes facti sunt, humaniter humilitérque ferant alios, qui {{Pagemark|sig|&ast;4r}} demissus rem assecuti, quod homines existant, vt ipsi, etiam honore dignos existiment. Quis qu&aelig;so medicum herb&aelig; serpentiari&aelig; vires docuit? nunquid lux natur&aelig; per serpentem? Et fortassè primus, qui hoc animaduertit in serpente, seipsum curante l&aelig;sum, rusticus fuit: nec mirum, quod sors istorum inter syluana magis competat. Hac via comperietur medicum & sapientem, à rustico potius, quam hu{{EditAbbr|n}}c ab illo doctum esse. Nihil ergo reiiciendum quicquid ex luce natur&aelig; prodit in lucem & experientiam, siue per nobilem, vrbanum, vel ruralem virum, animaduersione sedula sit manifestum. A brutis igitur excitari quemque posse videmus, non minus ad virtutes, quam ad vitia, h&aelig;c a se reiicere, illas porro sibi deligere in specime{{EditAbbr|n}}, iuxta quod vitam & mores instituere, non est iniquu{{EditAbbr|m}}, sed sapiente viro dignum (cum à Deo solo sit virtus omnis, etiam in brutis) vt à cane, fidelitate{{EditAbbr|m}}, adulationibus abiectis & inuidia: à serpente, prudentiam, relictis insidiis: ab asino, patientiam, pigritie & incertia neglectis: à columba simplicitatem. Nec desunt inter alia, qu&aelig; Magistratum, & &aelig;quitatem obseruant, vt ex historiis suis colligere est. Quicunque igitur ex lucis natur&aelig; libro docti sunt, etiam sapienti&aelig; filij legitimi habendi, quod ex Deo suas artes habeant. Quandoquidem diuini luminis & sapienti&aelig; plena sunt omnia, his tamen quorum oculus est me{{EditAbbr|n}}ss. Contra qui solum imaginationibus, dubiisque suis opinionibus insistunt, vel doctrinis hominum instruuntur, spurium germen vbique gentium proseminare, singula monstrosè pr&aelig;posteréque agere, ac tradere, tu{{EditAbbr|m}} suos nothos palliare sedulo curant, quatenus pro legitimis ornati forinsecus, existimentur. Inde loco {{Pagemark|sig|&ast;4v}} sanitatis in Medicina, mortis introductionum oriuntur varia documenta: non aliter, & in aliis artibus, vt Philosophia, regnorum euersiones, odia, dissentiones, & id genus alia nascuntur calamitatum omniu{{EditAbbr|m}} nefanda, prodigiosaque monstra. Tantos errores, vt auerteret in Medicina potissimum Paracelsus, indefesso labore summoque studio fundamenta vera iecit (vt par est) in luce natur&aelig;, per ignem tamen inquirenda: quò prodeat in lucem occultum, in quo virtus latet medicinalis, perfecta preciosáque margarita. Quandoquidem vti bruta, non minus elementa hominem excitant in minore globo, sicut in maiore per firmamentum astra. Quisquis iudicio pollet ac ingenio fateri cogitur ex pr&aelig;cedentibus, non alia, neque potiora haberi posse fundamenta, his qu&aelig; ponit ob oculos, & quibus nititur excitare, faceréque, vt redeatur ad scopum medicin&aelig; verum, à quo longè latéque diuagatum est hactenus.

Proinde, Princeps illustrissime, cùm antè aliquot annos, eiusdem grauissimi authoris, plerosque libros Germanico sermone conscriptos, in gratiam earum nationum, qu&aelig; linguam hanc no{{EditAbbr|n}} tenent, Latinos reddidissem, ac viderem pr&aelig; cunctis aliis, Gallos eo philosophandi medendíque genere delectari: eosque multos pr&aelig;claros & egregios viros, hortari ne ab inc&aelig;pto desisterem: inter quos pr&aelig;cipuè (vt in bonis versatus artibus) Petrus Degrantrye{{Index|Name|Pierre de Grantrye}}, Illustrissim&aelig; tu&aelig; Celsitatis, aul&aelig; magister ordinarius, hosce meos conatus, summopere prouehere non distulit, eo vsque etiam, dum Illustrissima tua Celsitas, phisic&aelig; traductionis, ac eorundem librorum interpretationis, ordinaria functione me dignata sit, quamquam indignum {{Pagemark|sig|&ast;5r}} ratio{{Apparatus|Corr|ratio|Ratio}} igitur postulat, vt quicquid in me virium erit amplius, id omne, ad eneruationem etiam, si opus sit, ea in re nauiter impendam, ac faciam, quod fidelem seruum & interpretem decet. Esto mihi testis ab exordio pr&aelig;sens hoc opsuculum, licet egiguum, at propter vtilitatem, quàm parit legentibus, non vsque adeo spernendum. Excrescet enim suo tempore (deo da{{EditAbbr|n}}te) vt ea ex parte locum etiam inueniat inter alia, Fateor ingenuè, multò pr&aelig;stantiora debere me Illustrissimo C[elisatis] T[u&aelig;] splendori, qu&aelig; postquam in lucem emerserint, specubus quibus detineatur hactenus, & ad manus peruenient scripta qu&aelig;que huius authoris Germanica, summa fide, ac diligentia, quibus astringor Illustrissima C[elsitatis] T[u&aelig;] Latinè vel Gallicè reddita, suam in Bibliothecam (superis fauentibus) adferre conabor. Quò pr&aelig;clara qu&aelig;que ingenia, rerum arcanarum in natura studiosa gratias & laudem nomini Illustrissim&aelig; C[elsitatis] T[u&aelig;] refereant: cuius etiam beneficio & impensis, longo iam temporis tractu, contractam in Gallia sitim, valde quàm antea f&oelig;licioribus vndis philosophicis, medicísque fontibus, satiare modo iuuabit. Quid Principe tanto dignius, in hac vita gloriosiúsve, quàm studia virtutum erigere, & prouehere, quanto magis, consopitas iniuria temporum, & hominu{{EditAbbr|m}} inuidia deprauatas artes, cùm excitari, tum instaurari, atque tanquam è mortuis, in viuas Ideas restitui velle? Ea in re claruere semper Illustrissim&aelig; T[u&aelig;] C[elsitatis] aui Reges Galli&aelig;, perpetuámque sibi demeruere laudem: quorum vestigia sequi Illustrissimam T[uam] C[elsitatem] luce clarius patet, cùm hos libros ad communem omnium vsusm, & vtilitatem in Galliam afferri curat summa diligentia. Primùm igitur hunc librum Pra- {{Pagemark|sig|&ast;5v}} ctices Paracelsi, de manibus humillimi serui sui dignetur suscipere, necnon exilitatem operis, pro solita benignitate, clementer excusare: quousque temporis opportunitate, maiora his adferre licebit. Illustrissimam Tuam Celsitatem seruet incolumem omnipotens Deus, cuius virtute Reges, atque Principes, vt instituti, consistunt, corrobaorantur in omnibus, & confirmantur. Datum Basile&aelig; VI. Calendas. Augusti. M.&nbsp;D.&nbsp;LXXVIII.</i>

Illustriss[imi] C[elsitatis] T[u&aelig;]

Seruulus humillimus

{{MarkupUppercase|Gerardus Dorn.|u=v}}

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{{InfoboxTranslation|Date=2023-03-31}}
To the most illustrious and powerful prince, Francis de Valois, royal son of France, Duke of Alençon, etc.

The great German Theophrastus Paracelsus, who was the latest reviver of the long-dormant and buried philosophy of medicine, teaches us that all wisdom comes from one sole Father, the giver of light, God, and that it is derived to us, as his children, partly by hereditary right, and partly by the gift of his own generosity. For that benevolent parent grants wisdom and arts to all universally and equally, so that no one, whether experienced or industrious, can boast or presume to be above even the most ignorant person. Just as he has given to each individual a certain number of limbs in the body, he has also willed that the minds of all, equally capable of his wisdom, be made docile. Therefore, it is unfair for one person to learn from another what neither is more fortunate than the other in this regard. Each art seems to lie dormant in each person as if asleep, and the ability that is awake in one person is given by heaven to awaken it in another person, not to introduce something that was not already inherent in everyone from the beginning. 

For if several people are deliberating about a doubtful matter and all agree to a decision except for one person who knows the solution, it is evident that everyone else had the same reason and knowledge, and that this decision, which was dormant in them, was approved when awakened by that person who was vigilant. Otherwise, they could not have all agreed with the opinion of one person, nor could they have acknowledged that he had spoken something that had not come to their minds, just as it had to him. So what does one have to boast about if his judgment happened to prevail at that moment? For in others, something else, perhaps better and more excellent, may arise at its own time, and that dormant ability may awaken in him. 

On the other hand, no one has the right to complain that he has been given less than others, for he could have forgotten his own gift while sleeping and been awakened by his own vigilance and diligence to that which lay latent in him, and by using his talent for his own benefit and profit, instead of neglecting it and wasting it. 

Moved by the zeal of charity and pity for this misfortune, Paracelsus has devoted all his efforts to reviving those who are sleeping in the medical and philosophical professions, although he himself has yielded to fate and left only his writings. Therefore, seeing that they were learned from human sources, and not from the light of nature (which is divine light, exercising its splendor throughout this great world), he places this mirror before their eyes so that they could see, learn, and distinguish good from evil, true from false, more precisely and perfectly than they could from the writings of so many of their learned men. 

He therefore insists everywhere that worldly wisdom must be sought from the anatomy of the great world, just as one can learn about the properties of natural elements not only from the human being himself but also from his father, such as the properties of brute nature, the firmament, and the elements, which are necessary for human knowledge. For it is evident that not only do the brutes live like human beings, but what is more, their life is transformed into the nature of the human being himself. But since the son cannot be known well from himself, but better from his father, knowledge of the properties of brute nature, the firmament, and the elements is necessary for understanding man. 

Birds build nests, humans build houses and palaces. The brute instinct itself urges them to mate and live together, male and female, for we see that brutes do the same. Bees, cranes, and geese defer to their leaders and kings and offer obedience, thus surpassing us humans in this respect. And ants rebuke us for our laziness, teaching us how to collect and store food in the summer for the winter, and how the young should prepare for old age. 

Why, I ask, are we not more excited by these things that are examples of virtue, and instead are attracted to things that are diametrically opposed to virtue? Is it not because our own corrupt nature, which is most depraved, tries to extinguish the light with its own shadows, twisting our brute nature toward its own vices? 

Just as we see dogs fighting and tearing each other apart for a lustful bitch, what else do men do for a common woman? This is a fitting comparison for fornication with a dog's act. Dogs also have the capacity for envy, and do not leave anything to others, but men who engage in such vices are like dogs, or even surpass them, and not just in this way, but also in the cunning of foxes, the ferocity of lions, and other similar qualities. 

On the other hand, man is a son of the firmament, but also of brute nature, since the brute is subject to the firmament. For example, a lamb is like the sun, and a man who is gentle in character and conduct. A wolf is like Saturn, and a man who is rapacious and a thief is like a bear. A rooster is like the son of Mars, and a man who is given to war and anger. Therefore, the brute inclination governs man through the firmament, and nothing else. 

However, man can resist the brute through wisdom from the stars and the firmament, and not through the brute. We will not discuss here what pertains to another, more sublime realm. Our discourse is only about the world, which, when compared to the other, is pure folly and does not stand before the face of God, since it dies along with its brute nature. Therefore, these students of his believe that they please God more than others who understand less and stubbornly reject them, even though they themselves are far happier. 

If we assume that to know nothing is to lead a happy life, then those who have received nothing have no obligation to give an account of their talents. It will be much more joyful to bear little burden through wisdom than to indulge in one's own desires for mere utility, like irrational beasts. 

Likewise, those who are more rational should treat others in a humane and humble way, and regard those who have achieved success through humility as worthy of honor, just like themselves. Who taught the medicinal properties of the herb serpentaria to the physician? Was it the light of nature through the serpent? And perhaps the first person who noticed this in the serpent was himself injured and was a peasant. It is not surprising that these things are more common in the forest. Therefore, one can learn to be a physician and a wise person not from a learned person, but from a peasant, if one observes diligently whatever comes to light and experience through the light of nature, whether it is from a nobleman, an urbanite, or a rural person. 

We see that everyone can be aroused by beasts, not only to vice, but also to virtues, to reject the former and choose the latter as a model for their life and character. This is not unfair, but is worthy of a wise person (since all virtue comes only from God, even in beasts), to learn loyalty from a dog, abandoning flattery and envy; to learn prudence from a serpent, abandoning deceit; to learn patience from a donkey, abandoning laziness and inertia; to learn simplicity from a dove. Among other things, we can also see from our history that some observe magistracy and equity. 

Therefore, whoever has learned from the book of nature's light, may be considered a legitimate son of wisdom, having received their arts from God. For even though everything is full of divine light and wisdom, it is only those whose minds are open to it that can see it. On the other hand, those who rely solely on their own imaginations and uncertain opinions, or who are taught by the doctrines of men, everywhere disseminate a false seed among the people, and do everything in a preposterous and monstrous manner, and then strive diligently to pass off their illegitimate offspring as legitimate, so that they may be esteemed as such by the world. 

Hence, in the field of medicine, various examples of the introduction of death arise from the place of health, and similarly, in other arts, such as philosophy, the overthrow of kingdoms, hatred, dissensions, and other such monstrous calamities arise. Paracelsus was tireless in his effort to correct such great errors, especially in medicine, and with great diligence and effort, he established true foundations in the book of nature's light, which must be sought through the fire, so that the hidden medicinal virtue, the perfect and precious pearl, may be brought to light. For just as the elements excite animals, so too do the stars through the firmament excite humans in the smaller world. Anyone with judgment and intelligence is forced to admit that no other or better foundations can be had than those which are placed before their eyes, and which Paracelsus seeks to excite and use to bring medicine back to its true purpose, which has been far and wide off course until now.

Therefore, most illustrious Prince, a few years ago I translated many books written in German by the same weighty author into Latin for the benefit of those nations who do not understand that language, and I saw that the French, above all others, took pleasure in this philosophy and medical method. Many distinguished and excellent men were encouraged by this work, especially Pierre de Grantrye, the ordinary master of your illustrious court, who did not hesitate to promote my efforts to the highest degree, even while your illustrious highness granted me the ordinary function of translating and interpreting these physics books, although I am unworthy. 

Therefore, as a faithful servant and interpreter, I will use all my strength to further this work, even to the point of exhaustion if necessary. Although this present work is small, it is not to be despised because of its usefulness to readers, and it will grow in due time (God willing) to find a place among other works. I confess openly that the works of this author which will emerge in the light are much more worthy of your illustrious highness than this humble effort of mine, and with the utmost faith and diligence to which I am bound, I will try to bring his German writings into your library, translated into Latin or French by your beneficence and expense, and thereby receive the thanks and praise of all those who are interested in the secrets of nature. 

Your illustrious highness will now have the opportunity to quench the thirst for knowledge long ago aroused in France by these injured arts and the envy of men, to awaken and revive them, and to restore them to a new life. The illustrious kings of France have always been prominent in this field and have deserved perpetual praise. Your illustrious highness follows in their footsteps, as evidenced by your great care in bringing these books to the common use and benefit of all in France. Therefore, may your illustrious highness kindly accept this book of Paracelsus's Practices from your humble servant's hands and excuse the insignificance of the work in your usual kindness until the opportunity arises to bring greater works to your attention. May almighty God preserve your illustrious highness unharmed, who strengthens and confirms kings and princes in all things according to their education. 

Given in Basel on the sixth day before the Kalends of August in the year of our Lord 1578.

Your most illustrious highness's humble servant, 

Gerard Dorn.