View source for Letter, 1567-01-01, Jacques Gohory to Louis de Saint-Gelais

{{InfoboxParatext
| Author=Jacques Gohory
| Anon=
| AuthorPresumed=
| Recipient=Louis de Saint-Gelais
| Type=Letter
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| Date=1567-01-01
| DatePresumed=
| Place=Paris
| Pages=8
| Language=lat
| Editor=Julian Paulus
| Source=
| SourceAuthor=Jacques Gohory
| SourceTitle=Theophrasti Paracelsi philosophiae et medicinae utriusque universae compendium
| SourceEditor=
| SourcePlace=Paris: Philippe Gaultier dit Rouillé
| SourceDate=no date [1567]
| SourcePages=
| SourceSig=&ast;1r-&ast;4v
| SourcePag=
| SourceFol=
| SourceBP=BP089
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| CP=0
| Translation=1
}}

{{Pagemark|sig|&ast;1r}} {{MarkupUppercase|Sangelasio <i>Lensaci Domino,</i> Equiti Torquato, <i>Senatori Sacri Consilii,</i> Augusti Cubiculi Pr&aelig;fecto, <i>Duci C. Virorum Aulicorum.</i> I[acobus] G[ohory] P[arisiensis] Salutem.|u=v}}

{{MarkupInitial|Miraberis|Allcaps=1}} fortasse (Eques pr&aelig;stantissime) quum me comitem legationis Rom&aelig; videris, rerum regiarum negotiationi non tecum (sinistro meo fato) sed cu{{EditAbbr|m}} successore tuo operam nauantem, quid in causa fuerit, quod ab eo tempore me domi priuatim in otio literarum continuerim. Tu verò animaduertas velim, quam personam s&aelig;pe nobis necessitas aut casus impo- {{Pagemark|sig|&ast;1v}} nat, quámve nostra voluntate ipsi geramus. Nam ego qui naturâ ad rerum contemplationem propensus eram, parentum iussu aut co{{EditAbbr|n}}silio ad procerum comitatum impulsus fui. A quo quum animu{{EditAbbr|m}} meu{{EditAbbr|m}} nimis abhorrere sentirem, non tam inconsta{{EditAbbr|n}}ti&aelig; opinionem veritus sum, quin genio potius meo mihi inseruiendu{{EditAbbr|m}} existimarem: Id rectè an secus, haud laboro, si meu{{EditAbbr|m}} hoc factu{{EditAbbr|m}} tibi {{EditAbbr|pro}}bari senserim; Quod aute{{EditAbbr|m}} ad studioru{{EditAbbr|m}} meorum genus attinet, postqua{{EditAbbr|m}} variarum artium flosculos decerpsi, raptus sum nescio quo meo fato ad inuestigationem rerum, quasquidem prisci sapientes cognitione complexi esse, sed quibusda{{EditAbbr|m}} figmentorum inuolucris obtexisse perhibentur. Quorum è numero scripta sunt Theophrasti Paracelsi{{Index|Name|Paracelsus}} Germani philosophi & medici insignis: potissimu{{EditAbbr|m}}q{{EditAbbr|ue}} inter ea libri 4 de vita longa, qui nuper in lucem prodierunt. Ne verò per obscuritate{{EditAbbr|m}} prorsus abiiciantur aut negligantur, primùm ex variis illius monumentis pr&aelig;cepta mira & inaudita ex immensitate sermonis in compendium contraxi: cui deinde commmentarios breues in hunc libellum adieci. Tua autem {{Pagemark|sig|&ast;2r}} in me iamdudum propensa voluntas videbatur aliquod à me munusculum suo quodammodo iure postulare. At siquis perpendat quàm geras publicam personam, quáq{{EditAbbr|ue}} ingenii pr&aelig;stantia, qua in regiis muneribus obeundis industria (quibus es maximo potentissimoq{{EditAbbr|ue}} Regi gratissimus) qua deniq{{EditAbbr|ue}} form&aelig; dignitate ac venustate omnium erga te animos co{{EditAbbr|n}}uerteris, tibi profectò optimus quisq{{EditAbbr|ue}} artifex vt prudenti &aelig;stimatori, opus suu{{EditAbbr|m}} iure potest co{{EditAbbr|n}}secrare. Ipse itaq{{EditAbbr|ue}} sub hoc Leonis Suauii nomine tanqua{{EditAbbr|m}} Teucer sub clypeio septemplici latitans reprehe{{EditAbbr|n}}sionum in re ardua & noua vel potius calumniarum aculeos minimè pertimescam, si tu mihi Aiax Telamonius fueris. Non quod de scripti mei defensione diffidam, sed quoniam tranquillitati studiorum deditus vereri fortè possem ne propugnationis negotio meum otium interrumpatur: quin potius, ne de me ex his qu&aelig; quasi aliud agens edidi, sententia feratur, ac si omnes ingenii atque industri&aelig; (quod per alias occupationes non licuit) neruos intendissem. Tantùm igitur duo restata hîc velim, nec à me vetustam medicinam prorsus damna- {{Pagemark|sig|&ast;2v}} ri (nou&aelig; huius ostentatione, nec, licet perplexa prima facie interpretatio mea videatur me tenebras pro luce offundere. Arbitrantur qui iudicio parum valent, si quid Paracelsus{{Index|Name|Paracelsus}} in methodicos experienti&aelig;, si quid in empiricos scie{{EditAbbr|n}}ti&aelig; expertes inuehatur, nulli medicorum generi òmninò parcere, se solum atque vnicum orbis terrarum medicum profiteri. Damnat enim ille medicoru{{EditAbbr|m}} vulgus tam theoric&aelig; quàm praxis imperitum: fingit, vt Xenophon imperatorem, vt Cicero oratorem perfectum, sic ipse medicu{{EditAbbr|m}}, qui sit omni mede{{EditAbbr|n}}di laude cumulatus: qui Platonis atq{{EditAbbr|ue}} Aristotelis philosophia ad vniuers&aelig; natur&aelig; cognitionem, qui mathematicis quoq{{EditAbbr|ue}} disciplinis imbutus sit, quiq{{EditAbbr|ue}} postremò ex &AElig;giptiorum & Arabum pr&aelig;ceptis perceperit reru{{EditAbbr|m}} etiam qu&aelig; sub ignem cadunt omnium varios apparatus. Qualem vidimus nuper Ioannem Fernelium{{Index|Name|Jean Fernel}} (vt illius monumenta testantur) qualem videmus hodie in regia Ioannem Capellam{{Index|Name|Jean Chapelain}} Archiatrum, eius successorem qualem honoratu{{EditAbbr|m}} Castellanum{{Index|Name|Honoré Du Chastel}} collegam: quales in hac quoq{{EditAbbr|ue}} pr&aelig;stantissima ciuitate, tanquam in publico Europ&aelig; theatro {{Pagemark|sig|&ast;3r}} Nicol[aus] (re) Magnus{{Index|Name|Nicolas Le Grand}} & cognomine, Ioa{{EditAbbr|n}}nesq{{EditAbbr|ue}} Gorr&aelig;us{{Index|Name|Jean de Gorris}} (quos tibi notissimos esse arbitror) in omniu{{EditAbbr|m}} oculis versantur: quiquide{{EditAbbr|m}}, ne quid sibi ad absoluta{{EditAbbr|m}} medicin&aelig; peritia{{EditAbbr|m}} deesset, nihil huiusmodi artium à se alienu{{EditAbbr|m}} esse volueru{{EditAbbr|n}}t. Errat enim vehementer meo iudicio, qui Hippocratem{{Index|Name|Hippokrates}} audet criminari (quo nullus in medicin&aelig; scientia tot tantisque seculis extitit pr&aelig;stantior) errat qui Galenum{{Index|Name|Galenus}} interpretem paruifacit, homine{{EditAbbr|m}} tanta ingenii artisq{{EditAbbr|ue}} subtilitate, tanto reru{{EditAbbr|m}} vsu preditum. At si in natura necesse est, vt ait Cicero, absolui aliquid atq{{EditAbbr|ue}} perfici, ad ipsorum forte &aelig;tatem laus medicin{{EditAbbr|&aelig;}} perfecta nondum fuit, &aelig;tas (vt inquit Fabius{{Index|Name|Fabius}}) posterior priori amplius erudie{{EditAbbr|n}}d&aelig; laborauit. Nec censendu{{EditAbbr|m}} est nihil quicquam vel addi vel detrahi posse, imò verò ratio medendi, qu&aelig; illorum temporibus adoleuit, si hodie à nouissimis doctoribus consummata erit, nominabitur Sapientia. Theophrastu{{EditAbbr|m}}{{Index|Name|Paracelsus}} itaq{{EditAbbr|ue}} nostrum laudare par est atq{{EditAbbr|ue}} admirari, qui eam partem medicin&aelig; tractarit maximè, qu&aelig; à superioribus medicis vel neglecta perperam vel minimè intellecta videbatur: nempe de endelechiis & quintis rerum es- {{Pagemark|sig|&ast;3v}} sentiis, è quibus mira remedia ab &AElig;gypto & Arabia profecta, Gr&aelig;cis Latinisq{{EditAbbr|ue}} noua atq{{EditAbbr|ue}} invsitata eliciuntur: quorum mihi no{{EditAbbr|n}}nulla vsu & experientia co{{EditAbbr|m}}perta sunt. Hippocrates{{Index|Name|Hippokrates}} ergo, Galenus{{Index|Name|Galenus}} & Paracelsus{{Index|Name|Paracelsus}} multa perfecerunt: alii tamen nomine mihi non noti laude sua frauda{{EditAbbr|n}}di non sunt, qui multa conantur: illi potuerunt, alii volunt: quibus non licet rerum fastigia conscendere: aliquid est in proximis saltem interuallis constitisse. Superest aliud, quod contra me facit hoc tempore, ne mihi mysterioru{{EditAbbr|m}}, qu{{EditAbbr|&aelig;}} hisce libri Theophrasti{{Index|Name|Paracelsus}} continentur, vel ignoratio vel retitienda vitio vertatur. Horum quidem ipse sacris initiatus, so no{{EditAbbr|n}}dum ad ipsius sacrarii penetralia deductus sum, non alii quàm aduers&aelig; fortun&aelig; ascribo, & facultatu{{EditAbbr|m}} tenuitati, ad quam me intempestiuo forsan diuitiarum contemptu h&aelig;c ipsa studia redegeru{{EditAbbr|n}}t, intereà aspiro quotidie anhelo, & qua{{EditAbbr|m}}diu amplius non datur, ipsa me spe tant&aelig; rei & cogitatione consolor, cuiusquidam haud dubito quin excellentes illi viri quiq{{EditAbbr|ue}} alii iudicio pollent aliquod hîc specimen coniectura facile consequantur. H&aelig;c porrò est, Homeri catena aurea {{Pagemark|sig|&ast;4r}} hoc c&oelig;li Opisq{{EditAbbr|ue}} matrimonium, hi Platonis annuli, h&aelig;c abstrusa in intimis natur&aelig; adytis Philosophia. Qu&aelig;quidem sapie{{EditAbbr|n}}tissimo atq{{EditAbbr|ue}} eruditissimo Franci&aelig; Cancellario Mich&aelig;li Hospitali{{Index|Name|Michel de L'Hospital}}: qu&aelig; doctissimo Regis Archieleemosinario Iacobo Amioto{{Index|Name|Jacques Amyot}}, ac huiusmodi sublimibus animis ex veteru{{EditAbbr|m}} philosophorum vatumq{{EditAbbr|ue}} monume{{EditAbbr|n}}tis animaduersa & perspecta esse possunt. Cuius adipiscend&aelig; gratia noru{{EditAbbr|n}}t Democritum olim, Platonem, Pythagoram, Apollinium in &AElig;gyptum ad Hermetis columnas, ad Brachmanes Gymnosophistasq{{EditAbbr|ue}} commigrasse. Noru{{EditAbbr|n}}t aute{{EditAbbr|m}} illi ex priscis scriptoribus qua{{EditAbbr|n}}ta sit cautio adhibenda in mysteriis enuntiandis, si quid ego eoru{{EditAbbr|m}} sum forte subodoratus, paucis, vt Hebr&aelig;oru{{EditAbbr|m}} vetus Cabala per manus tradebatur, in aure{{EditAbbr|m}} pr&aelig;sens insusurrabo: c&aelig;teros sat erit admonuisse, ne verborum integumentis nudis immorentur, & sensum nos eis aliquem ex scriptorum similium institutis pr&aelig;buisse: id est quum huiusmodi mysticos libros legent, scriptu{{EditAbbr|m}} vt negliga{{EditAbbr|n}}t, sententiam eligant & consectentur: vt in legitimo statu Rhetoru{{EditAbbr|m}} pr&aelig;ceptis traditur, vt in legibus humanis factitandu{{EditAbbr|m}} esse legis- {{Pagemark|sig|&ast;4v}} latores censuerunt, divin&aelig; mentis capta{{EditAbbr|n}}da{{EditAbbr|m}} esse rationem: exemplo quodam sacri illius verbi, litera occidit, spiritus vivificat: & illius, lac parvulis, sapientia{{EditAbbr|m}} inter perfectos Mysteriu{{EditAbbr|m}} (aiunt) secreto audi, tecu{{EditAbbr|m}} habeto, Vix amico quidem charissimo dixeris. Artes enim ali&aelig; cunct&aelig; vulgo iactantur, arcana h&aelig;c inter paucos planè clam narrantur, & licet sint verissima Reipublic&aelig; tamen interest quoda{{EditAbbr|m}}modo tacita teneri.

Luteti&aelig; Cal[endis] Ianuar[ii] Ann[o] M.&nbsp;D.&nbsp;{{MarkupSmallcaps|Lxvii}}.

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{{InfoboxTranslation|Date=2023-04-04|Model=4}}
To Sangelasius Lensacus Domino, Eques Torquatus, Senator of the Sacred Council, Prefect of the Emperor's Chamber, Leader of the Courtly Men. Greetings from Jacques Gohory of Paris.

You may be surprised (most distinguished Knight) when you see me as a companion of the Roman embassy, working not with you (due to my unfortunate fate) but with your successor in the negotiation of royal affairs. You might wonder why, since that time, I have devoted myself to private literary leisure at home. I would like you to consider, however, the roles that necessity or chance often impose on us, and how much of our own volition we truly exercise. For I, who was naturally inclined towards the contemplation of matters, was driven by my parents' orders or advice to the company of nobles. When I felt my mind strongly opposed to this, I was not so much afraid of being thought inconstant as I believed I should rather serve my own nature. Whether rightly or wrongly, I am not concerned, as long as I feel that you approve of my decision. As for the type of studies I pursued, after picking the flowers of various arts, I was somehow drawn by my own fate to the investigation of matters that ancient wise men are said to have understood in their knowledge, but are also said to have covered with certain veils of fiction. Among these works are the writings of Theophrastus Paracelsus, the renowned German philosopher and physician, and especially the four books on long life, which have recently been published. To prevent these from being completely discarded or neglected due to their obscurity, I first collected the amazing and unheard-of teachings from his various works into a compendium, to which I then added brief commentaries in this little book. Your long-standing favorable disposition towards me seemed to rightfully demand some kind of small gift from me. If anyone considers the public role you play, your excellence in intellect, your diligence in carrying out royal duties (which makes you most beloved by the greatest and most powerful King), and finally the dignity and grace of your appearance that wins over the hearts of all, certainly any skilled artist may rightfully dedicate their work to you as a discerning evaluator. Therefore, under this name of Leo Suavius, like Teucer hiding behind the seven-fold shield, I will fear the stings of criticism in this difficult and novel matter, or rather the barbs of slander, as long as you, Ajax Telamonius, stand by me. Not that I lack confidence in the defense of my writing, but because, devoted to the tranquility of my studies, I might fear that the effort of defending it could interrupt my leisure. Rather, let it not be judged of me from these things which I have published as if engaged in something else, as if I had exerted all the strength of my intellect and industry (which was not allowed through other occupations). Therefore, I ask only two things here: first, that ancient medicine is not completely condemned by me (due to the display of this new knowledge), and second, that even if my interpretation may seem perplexing at first glance, do not think that I am spreading darkness instead of light. Those who have little judgment may believe that if Paracelsus criticizes methodical doctors for their experience or empirical doctors for their lack of knowledge, he spares no category of physicians at all, proclaiming himself as the sole and unique physician in the world. For Paracelsus condemns the common doctors, both in theory and practice, as being inexperienced. He creates, like Xenophon's perfect general and Cicero's perfect orator, his own image of a physician, one who is adorned with all the praise of healing: a physician who, through the philosophies of Plato and Aristotle, has gained knowledge of the entire natural world, who is also well-versed in mathematical disciplines, and finally, who has learned from the teachings of the Egyptians and Arabs the various methods for handling all things, even those that fall under fire. We have recently seen such a physician in Jean Fernel (as his works bear witness), and today we see in the royal court Jean Chapel, the chief physician and his successor, and the esteemed Castellan as his colleague. We also see such physicians in this most distinguished city, like a public theater of Europe, in the figures of Nicolas (le) Grand and Jean Gorrée (whom I assume are well-known to you) who are in the public eye. They, in order not to lack anything for the complete expertise in medicine, wanted no part of these arts to be foreign to them. In my opinion, one is greatly mistaken to dare to criticize Hippocrates (who has been unparalleled in the science of medicine throughout so many great centuries), and one is mistaken to belittle Galen as an interpreter, a man with such a refined intellect and artistry, and endowed with such practical experience. However, if it is necessary in nature, as Cicero says, for something to be completed and perfected, perhaps the perfection of medicine had not yet been achieved in their time. The later age, as Fabius says, has worked harder to further educate the previous one. It should not be considered that nothing can be added or taken away; rather, the method of healing, which flourished in their times, if today it is perfected by the most recent doctors, will be called Wisdom. Therefore, it is right to praise and admire our Theophrastus (Paracelsus) who dealt with that part of medicine which seemed either neglected or misunderstood by the previous physicians: namely, the study of endelechies and the quintessential essences of things, from which wonderful remedies, having originated in Egypt and Arabia, are extracted as new and unfamiliar to the Greeks and the Latins. Some of these remedies have been proven to me through use and experience. Hippocrates, Galen, and Paracelsus achieved a great deal, but others, unknown to me by name, should not be deprived of their praise, for they attempt many things: the former had the ability, the latter have the will. For those who cannot ascend to the heights of knowledge, it is still significant to have settled at least in the neighboring intervals. There remains another issue that works against me at this time, lest my ignorance or concealment of the mysteries contained in these books by Theophrastus be held against me. Although I have been initiated into these sacred matters, I have not yet been led to the inner sanctum of his sanctuary. I attribute this not to anything other than adverse fortune and a lack of resources, to which these very studies have perhaps untimely reduced me by contempt for wealth. Meanwhile, I aspire daily with eager desire, and as long as more is not granted, I find solace in the hope and contemplation of such a great matter. I have no doubt that those excellent men and others who are influential in judgment can easily derive some insight from this work. Moreover, this is the golden chain of Homer, the marriage of this sky and work, these are the rings of Plato, and this is the hidden philosophy deep within the innermost sanctums of nature. These can be observed and understood from the writings of ancient philosophers and poets by the wisest and most learned French Chancellor, Michel de l'Hôpital; by the most learned King's chief almoner, Jacques Amiot, and by those with similarly lofty minds. To attain this knowledge, they know that Democritus, Plato, Pythagoras, and Apollonius once traveled to Egypt to the pillars of Hermes, to the Brachmans, and the Gymnosophists. They know, however, from ancient writings, how much caution must be exercised in revealing mysteries; if I have perhaps caught a glimpse of them, I will whisper a few things in your ear, as the ancient Hebrew Kabbalah was passed down by hand: it will be enough for the others to be warned not to dwell on the mere covering of words, and that we provide some meaning for them based on the practices of similar writings: that is, when they read such mystical books, they should neglect the written words and choose and pursue the meaning. As it is taught in the legitimate state of rhetorical precepts, as lawmakers believed it should be done in human laws, the divine mind's reasoning should be sought: following the example of that sacred word, "the letter kills, but the spirit gives life," and "milk for babes, wisdom among the perfect," they say, "listen to the Mystery secretly, keep it with you, hardly tell even your dearest friend." For other arts are indeed boasted openly, but these secrets are plainly spoken of in whispers among a few, and although they are very true, it is somewhat in the interest of the Republic that they are kept silent.

Paris, January 1, 1567.