Dedication, no date (1570), Gerhard Dorn to Friedrich V., Kurfürst von der Pfalz (BP125)
| Author: | Gerhard Dorn |
| Recipient: | Friedrich V., Kurfürst von der Pfalz |
| Type: | Dedication |
| Date: | no date [1570] |
| Pages: | 13 |
| Language: | Latin |
| Quote as: | https://www.theatrum-paracelsicum.com/index.php?curid=1999 |
| Editor: | Edited by Julian Paulus |
| Source: | Paracelsus, De summis Naturæ Mysterijs Libri tres, ed. Gerhard Dorn, Basel: Pietro Perna 1570, sig. )(2r–)(8r [BP125]
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| CP: | Not in Kühlmann/Telle, Corpus Paracelsisticum |
| Back to Paratexts Back to Texts by Gerhard Dorn |
[sig. )(2r] Illvstrissimo Principi Friderico, Palatino Comiti, Sacri Rom[ani] Imperij Archidapifero, Duci Bauariæ, Principi Electori, &c. Salus.
Hoc ferreo postremoq́ue sæculo, non nisi feces artium supereße videmus, etsi nonnulli putent eas maximè vigere propter sermonum ornatum, quo palliatæ sunt, vt aliquid esse præclari hominibus appareant. Verùm si eas conferamus ad illas, quæ primis omnium temporibus tractatæ sunt, vix vmbræ dici merebuntur. Pijs ac illis Hebræis tantùm qui Spiritu Dei fuerunt illuminati sinceræ puræq́ue reuelatæ, ad Egyptios, eosq́ue solùm qui probi fuerunt peruenientes, aureo sæculo floruerunt. Medio quidem ab archisophistis quos ætas hæc peperit contaminatæ conspurcatæq́ue mendis extiterunt, indiesq́ue magis vsque dum extremis his [sig. )(2v] temporibus, à plurimis eorum sectatoribus, vtrumque philosophiæ latus, quæ priùs à primis Patribus Magia dicta fuit, in eo statu misero celebratum est. Postremo nunc tempore (quo quidem Helias Artista voluit artes in pristinum statum restitui, vt eo die quo nihil tam occultum fuit vnquam, quod non reuelabitur) pios probosq́ue viros excitauit, qui Phœnici veræ, nempe Veritati, pennas ab alijs eradicatas ex ius verbo virtuteq́ue restituant. Magiæ veræ necnon Philosophiæ dextra, Theologia iudicanda est: sinistra verò, humanarum noticia rerum omnium. Prius membrum enim videmus (Deo laus, cuius etiam virtute factum) per bonam Europe regionum partem à tenebris, quibus immersa diu detentaq́ue fuit à primis hominibus, tanquam è carceribus emergere. Posterius autem Paracelsus[c1] noster gratia virtuteq́ue sibi conceßis à Domino, primus ab iniurijs vindicare cœpit. Sperandum vtique Deum & alios in suam messem operarios breui [sig. )(3r] missurum. Quanquam, vt ab initio mundi, Calumniator suos excitare non cesset hactenus: minimè verò curandum. Contra Veritatis stimulum, non præualebunt aculei Mortis. Spiritus ille nequam falsitatis omnis artifex, mundo reuelari cœpit ac innotescere, qui diu iam vt anguis sub herba floribusque latuit, vt imperceptibili modo seduceret plurimos, quod fecit. Verùm bona pars authoritatis[c2] & potestatis ei per Veritatis authorem adempta sibi iam fuit. Quo fit, vt ita rugiat regni sui ruinam præuidens. Quid non falsarat iste? vbi non lollium & zizanias seminarat? Opera Summi[c3] Creatoris inuertere, sed frustra semper conatus est. Nonne Dei Sapientiæ lucem, sub specie lucis, cautelosè, mirum in modum hominibus obfuscauit? quum sub Magiæ nomine, quæ vera Sapientia est, Necromantiam, Sciomantiam, & alia fascinationum suarum veneficia mundo subtrusit, quo veros Magos suppimeret, eorum loco Sophistas ex [sig. )(3v] inferis adducens, qui persuaderent hominibus, Magos fore suos, & ita morti milleqúe supplicijs traderentur: ea Via credens miseris mortalibus thesaurum summum, nempe Veritatis cognitionem de manibus eripere. Verùm Leo potens de tribu Iuda vicit, vt suos de manibus eriperet Calumniatoris atque filiorum eius, qui non alia via, quàm per calumnias Veritatis filios opprimere conantur in omnibus profeßionibus, vt iam Theophrastum Paracelsum nostrum, quem non alijs armis oppugnare possunt eius aduersarij, quàm quòd falsò fingant ipsum fuisse Necromanticum. Si Magum fore dicant, fatebimur. Nonne Magi Deo fuerunt accepti, qui Filium eius ex Oriente venientes in Bethleem adorarunt muneribusq́ue honor arunt? Quis ergo Magiam alius, quàm Diabolus & sui vituperant, eam falsißimo Necromantiam appelantes? Id Paracelso nostro summæ pietatis viro, probatißimæq́ue fidei (prout eius te- [sig. )(4r] stantur scripta quæuis) contingit hac tempestate, vt à plurimis calumniatoribus audiat immeritò cum suis discipulis, ipsum fuisse Necromanticum, ideo quod superiorum vires cognouerit, ac inferiorum indagator & solertißimus experimentator extiterit. Caracteristicam artem (inquiunt) exercuit, ergo Necromanticus. Falsa consequentia est: quod nulla caracteristica sub Necromantia contineatur, nec diabolicis artibus, præter illam, quam Diabolus falsam reddidit, eius vsum ad hominum perditionem contorquens atque detrimentum. At illa qua Paracelsus noster vsus fuit, in hominum vtiliatem vergit ac Medicinam tantùm, quare sub Magia vera per charitatis executionem in proximum comprehenditur. Doceant isti Veritatis aduersarij, Virum hunc scripsisse, quod non Euangelicis Scripturis, ac sacris comprobarit, confirmariq́ue poßit literis. Id cum Veritate nunquam facient,[c4] præter quàm auxilio Calumniatoris, [sig. )(4v] quo hactenus in illum frementes vsi fuerunt. Contrà nos adducimus eius Philosophica scripta quædam in rerum inferiorum potißimam cognitionem, Occultam Philosophiam, & Cœlestem illam Medicinam, quam Caracteristicam appellant eius aduersarij: non alia de causa, quàm quòd eos malè habeat ingenij tanta fœlicitate semini mè dotatos esse diuinitùs vt ipse, quo valeant arcana diuinaq́ue Dei Naturæq́ue mysteria cognoscere vel intelligere. Si quid à Christiano reperiant in eis alienum, sacris etiam Scripturis, vt ipse corroborauit, redarguant. Nulla ratione recipiemus Gentilium suorum doctorum authoritates, quòd nullus eis verè Christianus astrictus sit. Non enim à Christiana religione, quauis astutia nos ad infidelium dogmata retrahere, vel vllo modo sinimus. Sat nobis est quòd semel eorum laqueis adhuc iuuenes irretiti fuerimus, ac iam Christi manu liberati Veritatis lucem videamus. Nemo vel tota [sig. )(5r] mundi sapientia, vel Serpentis imbutus astutia nos ab ea reducet in tenebras, donec manus Dei nos protexerit. Sat scio plurimùm eos ægrè ferre, nos vniuersa Philosophiæ studia, sacris in Scripturis fundare, quòd sciant hoc fundamentum suis minimè cedere flatibus. Quid ad hæc adferent, aliud quàm humanas artes ad ipsam Theologiam (vt ipsi falso quidem arbitrantur) minimè referri debere? Sed qua ratione quæso meliùs aut prolixius à Christo recedere poßint, adq́ue Gentiles proximius accedere, quàm à sua fide charitatem excludentes? Decet ne vel mechanicum hominem artem suam exercere solius lucri causa, proximi necnon vtilitatis oblitus Reipublicæ, quam proprio commodo chariorem habere debet? Non sanè, si non Gentilium instar viuere velit, qui charitatis ignari fuerunt, nempe Christi: solam fœlicitatem, & summum bonum in vita postq́ue mortem mundo celebrem famam reliquiße posuerunt: quod [sig. )(5v] omnes ferè Poetæ laudandum inter eiusmodi suos illustres testantur vanis carminibus, & illi qui Christianam profitentur fidem imitati sunt hactenus etiam vt illi canentes, &c. Non sine causa prosectò hæc attulimus: videmus enim artes ad nequitiam Diaboli proximius hoc infelici plurimùm sæculo, quàm ad veram Dei sapientiam Christum accedere. Sed missa faciamus hæc, & Magiæ veræ defensionem prosequamur. Ab eo tempore quo hæc à mundo contempta fuit, ex artibus nil vel Deo dignum videre licuit. Quare nostri miseriæq́ue mundi misertus omnipotens Dominus, eam restiture cœpit his postremis temporibus, vt impij videant in quem pupugerunt. Fœlicioribus annis Principes Magiæ maximi cultores extiterunt, ac Sacerdotes: iam nemo vel audito solo vocabulo non detestatur, & eius profeßores: cùm nullus eorum qui contradicunt ei, valeat inter Magiam, & artes diabolicas vllum facere discrimen.[c5] [sig. )(6r] Hinc fit, Illustrißime Princeps, vt istius Excellentißimi Viri Philosophi scripta quædam in Magia naturali, traduxerim è Germanico sermone, latinèque reddiderim vt viderent omnes iudiciosi, mentisq́ue sanæ viri, quàm falso criminatus sit, & cauillatus in eum per suos Diabolus. Nihil in illis habetur, quòd non salua conscientia tractari poßit: cum in commodum ac vtilitatem proximi tendant omnia, necnon ad Medicinam referantur. Docet enim per ea mederi morbis, quos alia medicamenta corporum elementatorum curare non possunt: item humanam à periculis vitam præseruare, ac sanam conseruare, tum alia quædam vsui hominum apprimè necessaria. Nihil quod in proximi detrimentum faciat inserit: imò contra dicit quoties magiæ præceptis abutitur quis, vt fratri suo damnum adferat, eum & suas artes igni meritò fore tradendas, quòd similium [sig. )(6v] hominum ars magica, tunc in Nigromantiam, fascinationem, aut superstitionem conuertatur. Potest etiam homo nequam abuti sacris literis ad hunc modum: non sunt propterea contemnendæ, nec Magia propter abusus condemnanda, sed abutentes eis castigandi. Quid multi, hæc semper fuit ignarorum & vilium conditio hominum, vt quod ingenio rudiori suo non valent assequi, damnent per inuidiam: nec ignaros tamen fore se iudicant, sed plurimum sapientes, verùm ipsimet hoc ipso stultitiam suam verè sapientibus palam faciunt, etsi coram vulgo sapere videantur. Expectamus quid contra hanc Paracelsi Magiam allaturi sint: nil extra consuetudinem suam, at calumnias tantùm. Si quid rationis aut argumenti habent, quod ista labefactare queat, scriptis publicis committant, vt si quid erroris à Paracelso commissum sit, videant illi qui scripta sua ferè iam per totam Europam legunt, ne seducan- [sig. )(7r] tur homines. Et nos perfectò recedemus ab eo, si docuerint veris probabilibusq́ue Scripturæ sacræ testimoniis ad rem adductis, eum contra Dei præceptum vel minimum apicem docuisse. Neminem seducere cupimus, nec à quouis etiam seduci, neque pertinaciter defendere mendacium. Quopropter obnixè rogamus omnes vt si nos ab eo seductos fore putent, Charitatis in fratres ergo, veram in semitam reducant. Sed videant prius ne id se facere posse credentes, aut sibi nimiùm indulgentes, ab ea nos retrahere potius conentur: nam ita facilè non credemus eis, nisi fundatißimas ex Euangelio rationes adferant: quod si fecerint, libentißimè cedere nos oportebit, aliàs minimè Christiani sumus, & non Gentiles. quare vias istorum ingredi nolumus, nec ab eis quicquam addiscere, cùm perfectùm agnoscamus Præceptorem nostrum Christum, & eius do- [sig. )(7v] ctrinam nulla parte fore defectuosam optimè sciamus, & horum non indigere correctione. Hæc est etiam nostri mundani Præceptoris Paracelsi vera sententia, videlicet: Omnes humanas artes, Philosophiam, Medicinam, item ipsas mechanicas, quoad vsum, extra quem nullæ sunt, in Sacris literis fundatas esse debere. Sed quid latiùs Illustrißime Princeps istius Philosophi nostri pietatem prædicare frustra conabor? Cum scriptorum eius, ad Gentilia dogmata facta comaratione, manifestißimè pateat? Huius igitur Philosophiæ partis ipsius, aut eritatis in ea contentæ saltem, patrocinium atque tutelam suscipere digneris precor. Spero quidem vbi legerit Illustrißima Tua Excellentia, quid arcanorum occultorumqúe mysteriorum naturæ contineat, haud recusabit istius viri scripta contra suos aduersarios ab iuiurijs defendere, quòd sciam animi tui splendorem, Veritatis & æqui- [sig. )(8r] tatis in omnibus amare lucem, præ cæteris alijs quibuscunque rebus. Fœliciter igitur Princeps Illustrißime, vale.
Illustrißimæ C[elsitudinis] T[uæ] Seruulus infimus
Gerardus Dorn.
Apparatus
Corrections
English Raw Translation
Generated by ChatGPT on 22 March 2023. Attention: This translation is a machine translation by artificial intelligence. The translation has not been checked and should not be cited without additional human verification.
To His Illustrious Highness Frederick, Count Palatine, Arch-Steward of the Holy Roman Empire, Duke of Bavaria, Elector Prince, etc. Greetings.
In this iron and final century, we see nothing but the dregs of the arts remaining, although some may think they flourish mainly because of the elegance of their language, with which they are adorned, so that they may appear something great to men. But if we compare them with those that were treated in the very first ages, they will hardly deserve to be called shadows. Only the pious and pure Hebrews, who were illuminated by the Spirit of God and were revealed the truth, flourished in the golden age, reaching even the Egyptians, and only those who were honest. In the middle, indeed, there were the arch-sophists, contaminated and defiled by faults that this age has produced, and increasingly, until these last times, by many of their followers, both sides of philosophy, which was previously called magic by the early Fathers, were celebrated in that miserable state. Finally, in this current time (when Elias Artista wished the arts to be restored to their original state, so that on that day when nothing was ever so hidden that it would not be revealed), he raised pious and honest men who restore the wings of true magic and philosophy, that is, to the truth, which others have plucked out from the word and virtue. True magic, as well as philosophy, is to be judged by theology, but the left-hand side is the knowledge of all human things. For we see the first member emerge (thanks to God, by whose power it was also made) from the darkness in which it was long immersed and detained by the first men, as if from prisons, through a good part of the European region. The latter, however, our Paracelsus, by the grace and power granted to him by the Lord, began to vindicate himself from the injuries. Surely God will soon send other workers to his harvest. Although, as from the beginning of the world, the Slanderer has not ceased to arouse his own: but we need not worry. Against the sting of truth, the darts of death will not prevail. That evil spirit, the author of all falsehood, began to be revealed and known to the world, who had long been hidden like a snake under grass and flowers, in an imperceptible way to deceive many, which he did. However, a good part of his authority and power has already been taken away from him by the author of truth. Therefore, he roars, foreseeing the ruin of his kingdom. What has he not falsified? Where has he not sown weeds and tares? He has always tried to overturn the works of the Creator of the universe, but in vain. Did he not, under the guise of light, cunningly obscure the light of God's wisdom, when he concealed necromancy, sciomancy, and other spells of his fascination under the name of magic, so as to suppress true magicians, bringing up sophists from hell in their place, who would persuade men that they were their own magicians, and thus be handed over to death and a thousand torments? He believed that by this means, he could take away from miserable mortals the greatest treasure, namely, the knowledge of truth. But the powerful lion of the tribe of Judah prevailed to deliver his own from the hands of the Slanderer and his sons, who seek to oppress the sons of truth in all professions only by calumny, such as now our Theophrastus Paracelsus, whom his adversaries cannot attack with any other weapons than by falsely claiming that he was a necromancer. If they say he was a magician, we will admit it. Were not the Magi accepted by God, who came from the East to Bethlehem to adore his Son with gifts and honor him? Who else but the Devil and his followers vilify magic, calling it the most false necromancy? Our Paracelsus, a man of great piety and the most proven faith (as any of his writings testify), has recently suffered the unjust accusation from many slanderers, with his disciples, that he was a necromancer, just because he recognized the powers of the superiors and became an inquirer and most skilled experimenter of the inferiors. They say he practiced the art of character, therefore he was a necromancer. This is a false conclusion: for necromancy contains no character, nor does any diabolical art, except the one that the Devil made false, twisting and damaging its use for human destruction. But the character that our Paracelsus used tends towards the benefit of men and is only for medicine, which is included in true magic by the execution of charity towards our neighbors. Let these adversaries of truth teach us that this man wrote what was not confirmed by the evangelical scriptures or sacred writings. As they will never do this in truth, they will only resort to the aid of the Slanderer, with which they have so far been raging against him. On the other hand, we bring forth some of his philosophical writings, which pertain primarily to the knowledge of lower things, occult philosophy, and that celestial medicine which his adversaries call character magic, for no other reason than that they are so poorly endowed with talent that they cannot comprehend or understand divine secrets and mysteries of God's nature as he could, and which have been divinely sown in his own seed. If they find anything alien to Christianity in them, let them refute it also with the scriptures themselves, as he himself confirmed. We will not accept the authorities of their pagan teachers, since no truly Christian person is bound to them. For we do not allow ourselves to be drawn by any cunning into the dogmas of the infidels, away from the Christian religion. It is enough for us that we were once caught in their snares while still young, but now we are freed by the hand of Christ and see the light of truth. No wisdom of the world or cunning of the serpent can lead us back into darkness until the hand of God protects us. I know well that they are most unhappy that we establish all philosophical studies on the foundation of the scriptures, knowing that this foundation is not susceptible to their slightest breeze. What will they bring to this, other than the false belief that human arts should not be considered relevant to Theology itself? But how can they better or more extensively deviate from Christ and come closer to the Gentiles than by excluding charity from their own faith? Should even a mechanic practice his art solely for the sake of profit, forgetting both the well-being of his neighbor and the Republic, which he should hold dearer than his own benefit? Certainly not, if he does not wish to live like the Gentiles who were ignorant of charity, namely Christ, who left behind only happiness and the highest good in life and after death, as well as a celebrated reputation in the world. Almost all poets testify to this among their illustrious kind with vain songs, and even those who profess the Christian faith imitate them in singing such songs. We bring these up not without reason: for we see that in this unhappy age, arts are much closer to the wickedness of the Devil than to the true wisdom of God in Christ. But let us set these things aside and pursue the defense of true magic. Since the time when it was despised by the world, nothing worthy of God could be seen in the arts. Therefore, our merciful Lord, who pities our misery and the world, began to restore it in these latter times, so that the impious may see whom they have opposed. In more fortunate times, there were great patrons and priests of magic. Now, no one even hearing the word does not detest it and its professors, since none of those who contradict it can make any distinction between magic and diabolical arts. Hence, most illustrious Prince, I have translated into Latin some writings on natural magic by this most excellent philosopher, which I have taken from the German language, so that all judicious and sound-minded men may see how falsely he has been accused and slandered by his own Devil. There is nothing in them that cannot be handled with a clear conscience, since they are all aimed at the benefit and utility of one's neighbor and are also related to medicine. They teach how to cure diseases that other remedies from the elements of the body cannot cure, as well as how to preserve and maintain human life from dangers, and other things that are most necessary for human use. They do not contain anything that would cause harm to one's neighbor. Indeed, on the contrary, it is said that whenever someone abuses the precepts of magic in order to harm his brother, he and his arts will justly be consigned to the flames, because the art of such men, then turned into necromancy, fascination, or superstition, belongs to people like them. A wicked person can also abuse the sacred scriptures in this way. Therefore, they should not be despised, nor should magic be condemned because of such abuses, but those who abuse them should be chastised. What many do, has always been the condition of ignorant and lowly people, to condemn what they cannot achieve with their own limited abilities out of envy. They do not consider themselves ignorant, but rather very wise, but by doing so they actually reveal their own foolishness to the truly wise, even though they may appear to be wise in front of the public. We are waiting to see what they will bring against this Paracelsian magic: nothing beyond their usual practice of calumny. If they have any reason or argument that can refute it, let them publish it publicly so that those who read their writings throughout Europe can see if Paracelsus has committed any errors, lest they be deceived. And we will completely withdraw from him if they prove with valid and probable testimony from the Holy Scriptures that he has taught anything against God's commandments or even the slightest degree of it. We do not want to deceive anyone, nor be deceived by anyone, nor persistently defend falsehood. Therefore, we earnestly ask everyone that if they think we have been misled by him, then out of charity towards our brothers and sisters, lead us back onto the true path. But they should make sure that they themselves are not misled by indulging in their own opinions, and try to lead us away from it. We will not believe them easily unless they provide very solid reasons from the Gospel. If they do, we will happily yield to them, otherwise we are not Christians, but Gentiles. Therefore, we do not want to follow their ways or learn anything from them, as we recognize our Teacher, Christ, and know that His teaching is not in any way defective, and does not require correction from them. This is also the true opinion of our worldly Teacher, Paracelsus, namely, that all human arts, philosophy, medicine, and even mechanics, insofar as they have any usefulness, should be based on Holy Scriptures. But why should I try to preach the piety of our philosopher to Your Highness in vain, when it is very clear from his writings that they are compared to Gentile doctrines? Therefore, I humbly ask that Your Illustrious Highness take up the defense and protection of this philosophy or at least the truth contained therein. I hope that when Your Illustrious Highness has read what this nature of occult and hidden mysteries contains, he will not refuse to defend this man's writings against his opponents, because I know that you love the brightness of your soul, truth and fairness in all things more than anything else. Farewell, Your Illustrious Highness.
Your humble servant,
Gerardus Dorn.
