View source for Dedication 1, no date (1568), Gerhard Dorn to Karl II., Markgraf von Baden-Durlach (BP109)

{{InfoboxParatext
| Author=Gerhard Dorn
| Anon=
| AuthorPresumed=
| Recipient=Karl II., Markgraf von Baden-Durlach
| Type=Dedication
| Classification=
| Date=0
| DatePresumed=1568
| Place=
| Pages=7
| Language=lat
| Editor=Julian Paulus
| Source=
| SourceAuthor=Paracelsus
| SourceTitle=Philosophiae magnae collectanea quaedam
| SourceEditor=Gerhard Dorn
| SourcePlace=Basel: Pietro Perna
| SourceDate=0
| SourceDatePresumed=1568/69
| SourcePages=
| SourceSig=)(2r–)(5r
| SourcePag=
| SourceFol=
| SourceBP=BP109
| ReprintedFrom=
| Description=
| Abstract=
| Names=
| Places=
| Authorities=
| Texts=
| Note=
| ID=
| CP=0
| Translation=1
| AbstractGPT=Dorn defends Paracelsus's teachings, criticizes traditional scholastic and pagan philosophy, and advocates for Paracelsus's approach to learning, which is based on experience and practical work. Dorn contends that Paracelsus's works, though fragmented and criticized by detractors, offer valuable insights into natural philosophy and medicine. He highlights the value of empirical knowledge and laments the misinterpretation and misuse of Paracelsus's work by those who focus solely on theory. Dorn also argues that Paracelsus was divinely chosen to reform traditional philosophy and medicine, and he requests the Prince's protection and patronage in defending Paracelsus's teachings.
}}

{{Pagemark|sig|)(2r}} {{MarkupUppercase|Illustrissimo principi Carolo Marchioni Badensi et Hach|u=v}}bergensi, Landtgrauio in Susenberg, Domino in Retel, Badenvuiler, &c. Salus.

<i>{{MarkupInitial|Maxime|Allcaps=1}} deplorandum, Illustrißime Princpes, Christianorum scripturis veris gentilicia pluris fieri dogmata, vanis tamen pro maiori parte fundame{{EditAbbr|n}}tis innixa. Certum est plurima qu&aelig; hactenus per Philosophiam tradita sunt in scholis, ex S[ancta] Scriptura nullo modo probari, sed reprobari. Patet ab Apostolo, quum inanem philosophiam illa nominat, ac vti scaturiginem sentinam{{EditAbbr|´que}} malorum omnium & h&aelig;resium detestatur. At radicem ita fixerunt, vt vix euelli queant. Imò si quis ea quando{{EditAbbr|que}} re- {{Pagemark|sig|)(2v}} formare conetur, inimicitias ac insidias ab his qui mundanam hausere sapientiam, parari sibi maximas experitur. Quod Apostolis, necno{{EditAbbr|n}} alijs pijs, sinceris{{EditAbbr|´que}} viris ob veritatis in Scriptura S[ancta] pari modo, quo in Philosophia c&aelig;teris{{EditAbbr|´que}} facultatibus oppress&aelig; mendis, releuationem euenisse palàm est. Eam non quòd ipsi vindicare potuerint, sed Christus ipse per illos, tanquam per organa media, quibus ad hoc suum opus vti voluit. Sic & verè Theophrastu{{EditAbbr|m}} Paracelsum Philosophi&aelig; Medicin&aelig;{{EditAbbr|´que}} vindicem electum à Deo fuisse credendum est. Nam vt Christus ait: Ab operibus eorum & signis, veri, vel pseudodoctores cognoscendi sunt. Verumenimuero parum aut nihil ex Gentilium doctrina boni frugíue fieri potest. Porrò quicunque magis ea sunt imbuti, minus operum aut signorum edunt. Libenter sanè videremus istorum aliquem {{Pagemark|sig|)(3r}} ex tanta literarum suarum, sententiarum, figmentorum & poematum copia, mathematicis nonnullis exceptis, tantillum efficere posse, quod pr&aelig;ter verba foret in vtilitatem Reipublic&aelig;, quod{{EditAbbr|´que}} cerneretur oculis, aut manu ta{{EditAbbr|n}}geretur. Experti loquimur: postquam ex scholis vnà cum c&aelig;teris iam laureati gentiles{{EditAbbr|´que}} Philosophi prodiremus, aliud nihil pr&aelig; c&aelig;teris pr&aelig;stare potuimus, quàm de lana caprina pertinaciter argumentari. Si tandem eorum vel minimus, qui sacris & abditis natur&aelig; mysterijs operam dant, experientia{{EditAbbr|´que}} sensuali Philosophiam veram exercent, opere quopiam nos aggrederetur certandi gratia: mox è Philosophis reddebamur asini literati saltem. Quo percepto pr&aelig; verecundia quidem à scholasticis ad spagirica libenter defecimus, & Paracelso duce, luce clarius edocti sumus, &aelig;tate{{EditAbbr|m}}, sumptus & labores no- {{Pagemark|sig|)(3v}} stros, quos antea literis impenderamus, frustra fuisse omnia. Nec tamen dicimus artes & facultates, qu&aelig; pr&aelig;lect&aelig; sunt hactenus, omnes fore nullas: at pro maiori parte corruptißimas, deprauatas, & aliàs ab his qui docent ac interpretantur eas, perperam intellectas: minori{{EditAbbr|´que}} scholas reformatione non indigere, quàm religionem ipsam nostram. Quod quidem Paracelsi libris facile posset fieri, si tamen omnia quibusuis extarent eius Opera non mutilata. Verùm quòd ad literatorum pr&aelig;ter opinionem Autoris manus peruenerint, factu{{EditAbbr|m}} est, vt optima retenta sint ab his qui Reipublic&aelig; literari&aelig; tantum thesauru{{EditAbbr|m}}, quem è muro suffurati sunt, inuident, alia{{EditAbbr|´que}} non edunt pr&aelig;ter illa qu&aelig; solam Theoricam docent, Practica sibi solis retenta: sine qua pr&aelig;missa nullius vtilitatis esse constat Lectoribus. Et quod peßi- {{Pagemark|sig|)(4r}} mum est, h&aelig; Opera per frustra, membratim{{EditAbbr|´que}} disiungunt, & qu&aelig; rem apertißimè docent, sibi seruant: obscuriora tantùm & manca proferunt in lucem. Hinc maxima librorum Paracelsi difficultas extantium ortum habet: à qua tandem sequitur contemptus eorum. Sicuti videre licet ex his fragmentis, qu&aelig; de ducentis atque triginta libris integris in Philosophia conscriptis ab Autore, nescio quo fato Germanicè (tanqua{{EditAbbr|m}} de mensa mic&aelig; diuitu{{EditAbbr|m}}) de manibus eorum qui detinere minimè debe{{EditAbbr|n}}t, exciderunt, ipsis inscijs. Pr&aelig;terea nobis Theophrastia{{EditAbbr|m}}, Opus in tres partitu{{EditAbbr|m}} libros inuide{{EditAbbr|n}}t: videlicet Archidoxicum, Parasarchu{{EditAbbr|m}}, & Carboantes: item librum de Quinto esse, quibus mens Autoris apertißimè patet. Summatim si prodirent in lucem omnes, quos in quouis artium, scientiarum ac facultatum genere conscripsit, {{Pagemark|sig|)(4v}} numerum trecenum sexagenum & vnum excere{{EditAbbr|n}}t. Et quamuis pauca su&aelig; doctrin&aelig; fragmenta hactenus extent, nihilominus inimicorum eius nullus potuit vnquam vel minimo verbo contradicere veris fundatis{{EditAbbr|´que}} rationibus, aut argumentis: at calumnijs & conuitijs tantùm: qu&aelig; quidem in propria conuitiatorum huiusmodi capita redundant, vti patebit ex Apologia quam infrà posuimus. Ipsemet Princeps illustrißime quòd legens optimum de his facere iudicium vales, rem ipsam no{{EditAbbr|n}} vrgebo latius. Hoc solùm T[uae] C[elsitudini] obnixè precor, vt veritatis in hoc Opusculo content&aelig; patrocinium suscipere dignetur, & Paracelsi Doctoris omnium excellentißimi, Pr&aelig;ceptoris nostri: cuius quòd vita functus, minime{{EditAbbr|´que}} famam tueri suam vlterius valeat, causam agere meritò cogimur, & sub alis Principum, qui veritatem viribus totis {{Pagemark|sig|)(5r}} vindicare soliti sunt, adferre. Quos inter illustrißime Princeps, T[ua] C[elsitudo] à Deo nobis, qu&aelig; iustum & &aelig;quu{{EditAbbr|m}} ab inimicis defendere semper in pr&aelig;claris habuit, oblata est. Ad eam ita{{EditAbbr|que}} refugimus, vt saltem eius iudicio veritas ipsa vindicetur à suis inimicis, omne{{EditAbbr|´que}} mendacium eorum fictum & Perperam excogitatum in Pr&aelig;ceptorem nostrum, ipsa coràm, operibus ad oculum demonstratis, non verbis inutilibus in aerem sparsis, vti mos aduersantium veritati fore solet, co{{EditAbbr|n}}demnetur. Et si nos operibus vincere potuerint, rei simus. Ter ita{{EditAbbr|que}} beatus, quater{{EditAbbr|´que}} sanus, quod animo corpore{{EditAbbr|´que}} dicitur. Princeps illustriß[ime] plurimos in annos viue vale{{EditAbbr|´que}}.

Tu&aelig; Celsit[udinis]

Infimus seruulus

Gerardus Dorn.


{{InfoboxTranslation|Model=4|Date=2023-06-29}}
To the most illustrious prince Charles, Marquis of Baden and Hochberg, Landgrave of Sausenberg, Lord of Rötteln, Badenweiler, etc. Greetings.

It's a great lament, most illustrious Prince, that the true Christian scriptures are given less value than pagan dogmas, which, however, are mostly based on vain foundations. It is certain that many teachings handed down so far in philosophy cannot be proven by Holy Scripture, but are rather rejected. It is clear from the Apostle, who calls this philosophy empty, and condemns it as a wellspring and cesspool of all evils and heresies. But they have rooted it so deeply that it can hardly be pulled out. Indeed, if someone sometimes tries to reform it, he finds the greatest enmity and treachery prepared for him by those who have drunk worldly wisdom. The same has openly happened to the Apostles, and other pious and sincere men, for the relief of errors suppressed in Scripture, as in Philosophy and other faculties. Not that they themselves could claim it, but Christ himself through them, as through medium instruments, which he wanted to use for his work. Thus, we should believe that Theophrastus Paracelsus was chosen by God to defend philosophy and medicine. For as Christ says: "By their works and signs, true or false doctors are known." Indeed, little or nothing of good or fruit can be achieved from pagan doctrine. Moreover, those who are more soaked in it, produce fewer works or signs. I would indeed like to see one of them, from such a great amount of their sentences, fictions, and poems, except for some mathematicians, able to achieve so little that it would be useful for the common good and could be seen with eyes or touched by hand. We speak from experience: after we had emerged from the schools with the others, already laureates and pagan philosophers, we could do nothing other than obstinately argue about caprine wool. If finally one of the smallest of those who give themselves to the sacred and hidden mysteries of nature and exercise true philosophy by sensual experience, were to undertake some work for the sake of competition: we would soon be turned from philosophers into at least literate donkeys. Having perceived this, we gladly defected from the scholastics to the spagyric for shame, and under the guidance of Paracelsus, we were taught more clearly than light that our age, expenses and labor, which we had previously spent on letters, were all in vain. However, we do not say that all the arts and faculties that have been taught so far are nothing: but for the most part they are extremely corrupt, depraved, and wrongly understood by those who teach and interpret them: and the minor schools need reformation no less than our own religion. This could certainly be done with Paracelsus's books if all his works were still intact and not mutilated. But because they have come into the hands of the literati contrary to the author's opinion, it has happened that the best parts are retained by those who envy the great treasure of the literary republic, which they have stolen from the wall, and they do not publish anything but those things which teach only theory, keeping the practical parts to themselves: without which the former are known to be of no use to readers. And what is worst, they disjoin these works in vain and piece by piece, and keep for themselves those things which teach the matter most clearly: they only bring the more obscure and mutilated into the light. From this arises the greatest difficulty of Paracelsus's books still existing: from which in turn follows the contempt of them. As can be seen from these fragments, which

 have fallen from the hands of those who should least detain them, unaware, from about two hundred and thirty complete books written by the author in philosophy in German (as if crumbs from the rich man's table). Moreover, they envy us Theophrastia, a work divided into three books: namely Archidoxis, Parasarchum, and Carboantes: also the book on Quintessence, in which the author's mind is most clearly seen. In summary, if all those he wrote in any kind of arts, sciences, and faculties, were to come into the light, they would exceed the number of 361. And although few fragments of his doctrine exist so far, none of his enemies has ever been able to contradict him even by a single word with true and well-founded reasons, or arguments: but only with slanders and insults: which indeed rebound on the heads of such slanderers, as will be clear from the Apology which we have put below. You yourself, most illustrious Prince, as a reader, can make the best judgment about these things, so I will not press the matter further. I only pray most earnestly to Your Highness, that you would deign to take up the defense of the truth contained in this little work, and of Paracelsus, the most excellent of all doctors, our teacher: for whose cause, since he is dead and can no longer defend his own reputation, we are rightly compelled to plead, and to bring it under the wings of princes, who are accustomed to defend the truth with all their might. Among whom, most illustrious Prince, Your Highness has been given to us by God, who has always esteemed defending what is just and fair against enemies. Therefore, we take refuge in you, so that at least by your judgment the truth itself may be vindicated against its enemies, and all their lies, concocted and wrongly devised against our teacher, may be condemned before you, by works demonstrated to the eye, not by useless words scattered into the air, as is the habit of those who oppose the truth. And if they can overcome us by works, we will be guilty. Therefore, be thrice blessed, and four times healthy, which is said of mind and body. Most illustrious Prince, live and farewell for many years.

Your Highness's

Lowest servant

Gerardus Dorn.