Preface, no date (1570), Johann Albrecht (Wimpinaeus) to the Reader (BP119)

Author:	Johann Albrecht (Wimpinaeus)
Recipient:	Reader
Type:	Preface
Date:	no date [1570]
Pages:	3
Language:	German

Quote as:

https://www.theatrum-paracelsicum.com/index.php?curid=1896

Editor:	Edited by Julian Paulus
Source:	Paracelsus, Archidoxa ex Theophrastia, ed. Johann Albrecht, München: Adam Berg 1570, sig. *3v-*4v [BP119]

CP:	Not in Kühlmann/Telle, Corpus Paracelsisticum

Translation:	Raw translation see below
Keywords:	Paracelsus; natural philosophy; medicine; remedies; spagyrist; Mercurium Vitae; Quinta Essentia Solis; De Arcanis; De Tinctura Physicorum; De Renovatione et restauratione vitae; Archidoxes (generated by Chat-GPT)
Abstract:	Model: Default (GPT-3.5) paulus.julian@gmail.com Summarize this text: To the illustrious and noble prince and lord, Lord Albrecht, Count Palatine of the Rhine, Duke of Upper and Lower Bavaria, etc., my gracious prince and patron. Shortly after the creation of the world, illustrious and noble Prince, gracious Lord and patron, the most cunning animal, the serpent, dared to attack the most beautiful and noble creature of God, man, and to lead him away from the highest good, his Creator, into all hardship, thus erasing the image of God, for which man was created, in himself. And in order for the serpent to more easily accomplish its intention, it cunningly attacked man where he was weakest and did not resist, namely the woman, who was easily swayed by external pleasures, and not the man, who in his enlightened reason remained steadfast and was not easily turned away from God and His commandment by the serpent's wavering words. The woman, however, was tempted and listened to the serpent's voice and was persuaded to eat from the tree of the knowledge of good and evil. Although Eve knew that God Almighty had forbidden them to eat from this tree so that man would not die and his enlightened reason and understanding would not be darkened by evil and ignorance, nevertheless, because the serpent promised her that if she ate from this tree, her eyes would be opened and she would be like the gods, knowing good and evil, she broke off the fruit from this tree and not only ate it herself but also gave some to her husband, who was seduced by her and turned away from God's divine, true, and internal contemplation and instead gave in to the pleasures that could be grasped and understood with the senses. Therefore, punishment immediately followed, and both the man and the woman were expelled from Paradise and died not physically (because they later had children, as Philo says) but spiritually, since their will was corrupted by disobedience to God, and they chose the seductive words of the serpent over God's serious and just commandment and clung more to the serpent than to God. Through this disobedience, the first parents not only brought upon themselves temporal death but also the darkness of the soul, so that the natural light in man was almost extinguished and deviated far from the first brightness that God had planted so clearly and brightly in man at the beginning. Therefore, it is no wonder that various sects have arisen among philosophers and other scholars throughout all time and even to this day, who, apart from the divine light and true experience, see no more than what their darkened reason reveals to them. This revelation cannot be perfect, for reason itself is imperfect. Although one person may have a clearer and brighter understanding than another, all are still imperfect. Therefore, one person's opinion may be clearer and brighter than another's, but still imperfect, since all understanding in itself is imperfect. Thus, although Plato has been called divine because of his great wisdom, Aristotle deviated from him and brought forth another wisdom of philosophy, despite having been Plato's disciple. Likewise, many philosophers later departed from Aristotle's beliefs, as can be seen in many places in the books of the highly renowned Galen. Thus, many subsequent scholars also departed from Galen's beliefs, as Averroes' testimony adequately shows us, not to mention others. This wavering of the learned has not instilled a small degree of suspicion in the minds of the intelligent that the opinions of these writers are not firmly based on the foundation of nature, but rather have been put forth according to each person's opinion and can only be upheld in the way they themselves have prescribed when they agree with nature, but must be deemed worthless when they contradict nature. Why should we be bound to this or that opinion in philosophy and other natural arts when everyone has always been free to approve or disapprove of them? Why should nature be so fiercely concealed from us, so that we may not seek as the ancients did and discover its secrets, since an influence or a nature is just as human as it has always been from the beginning? The ancient philosophers, such as Hermes Trismegistus, Pythagoras, Plato, Aristotle, and others, as well as the medical scholars Hippocrates, Galen, Averroes, Avicenna, and others, have left us with much good, but not enough to fully understand nature from them alone. Therefore, subsequent philosophers and medical scholars have endeavored with great effort and skill to open up and explain nature even more clearly to the inner eyes of the mind of man so that he may not go so ignorantly about the world, since he has been created by God to be an observer and investigator of nature's secrets. Hence, all philosophers have received great praise and thanks from everyone for their pioneering work, except for Theophrastus Paracelsus. Although he has delved more than any other philosopher or physician into the hidden mysteries of nature, understood and brought them to light, and given the means to preserve and promote the long life of man, the majority of people are not only ungrateful to him but also speak ill of him, which, in my opinion, is more a blind stubbornness than a human judgment. For what reason should Theophrastus be despised and slandered while the other philosophers are praised and admired? Even if what he wrote about the nature of the smaller and greater world has no foundation, does that mean that scholars should mockingly dismiss it? Wouldn't it be better to refute the groundless with solid proof from nature and show that Theophrastus' writings cannot withstand the light of nature? However, it is not the truth, but rather arrogance and ignorance that drive Theophrastus' opponents to criticize him, as they see that if this Trismegistus medicine were to gain ground, their authority would be undermined. They are ashamed to learn more from Theophrastus and his followers after obtaining their doctorate and practicing for a long time, yet they have little to offer in terms of advice or help in serious illnesses, for which Theophrastus and his followers have a certain and valuable remedy. What happens to the ignorant despisers of Theophrastus' medicine in serious illnesses such as the plague, syphilis, epilepsy, leprosy, dropsy, and others? In the case of the plague, the supposed doctors withdraw from it, leaving the sick helpless, regardless of the fact that they have received large sums of money from the cities for provision: as if the healthy and not the sick needed a doctor. This is an open confession that they have no sure remedy against the plague. Even if they stay, their medicine helps few people, and those who are helped are treated with Theophrastian medicine, which they use secretly, as can be proven and is evident. In France, they handle things miserably, smearing raw and unprepared mercury, whose poison cannot be removed from humans. First, the nerves become stiff and hard, then they start to twitch, and if it goes well, they end up in a festering mass along with the flesh, which then leads to pitiful damage that can hardly be healed through proper medicine. Alternatively, they simply abandon the sick person as if they could not be helped or hand them over to old women who spare no mercury, but inject whatever they can and know how to by smearing or smoking, causing significant harm and irreparable damage to the patient. In cases of falling sickness, they provide no help whatsoever, neither against the paroxysm nor against the cause of the illness, but rather leave the poor person to languish and wander helplessly in the land until the end of their days. Against leprosy, they are also completely useless, and when they dare to try to cure it by rubbing, they retain the uncleanness in the body, so that they are finally forced to forcefully bring out the sores on the surface to reopen the internal disease, so that the patient would not suffocate in a restrained mass, and thus they send the patient away worse than when they received him. They have little understanding between leprosy and non-leprosy, as they have considered someone to have leprosy and have had him thrown out of the house, who later became healthy on his own and returned to the community, from which their ignorance is evident because leprosy does not go away on its own, even if this was not due to the medication, as they admit. In gout and its species, if they did not have the Augustinian oil, they would be deprived of all help, and they are also abandoned by this most of the time, as they are deprived of other secrets that also belong here. In dropsy, it is a mockery to mention how they handle it. First, when someone is not yet swollen, even though the cause and essence of dropsy are present, they say he is not dropsical. But then, as soon as the swelling appears, they pretend that it is dropsy, and neither Euphorbium nor Sagapenum, neither Colloquint nor Scammonea, neither Esula nor elder bark helps, and thus the patient dies without help, which is truly sad and preventable. On the other hand, Theophrastus equips the true physicians against all the aforementioned diseases and their like, so that they can stand in the light of nature and be effective with their patients. Against the plague, they have a preservative in sulfur and mummy, and a cure for the expulsion of poison through the Quinta Essentia of gold and its extraction through an Attractive plaster. Against the French disease, they have the Mercurial Laudanum, also the Laudanum de tribus, together with the plaster de salibus. Against epilepsy, they have the spirit of vitriol, combined with the aurum potabile, and against leprosy, the Mercurium Solis and Lunae. Against gout, they have the oleum Solis, and against dropsy, the precipitatum auri. I will not mention the other Essences that can be prepared from the noble minerals, pearls, and corals, which can be used in various diseases. And why do I speak so much? Everything that the wise men have ever sought lies in Mercurius Solis, which Theophrastus attests in his little book de Tinctura Physicorum, where he attributes the cure of all serious diseases to this Mercury. Therefore, since so much good can come to the human race from Theophrastus's medicine, and so many types of the most severe diseases can be healed by it, which are considered incurable by others, it is only fair that the books which thoroughly describe the preparations of this medicine should be published. Among these, The Archidoxa of Theophrastus Paracelsus, Monarch of Physicians and Philosophers, along with the others collected here, are not the least, but among the most important and useful, revealing the whole of nature to those who have endeavored to explore it. I offer and dedicate these books to Your Grace, my most gracious Prince and Lord Mecenas, with the most humble request that Your Grace will graciously accept them from me. Do not doubt that if Theophrastus had lived up to this time, he would have dedicated and attributed his books to Your Highness, as a highly esteemed prince who not only is a Mecenas to all scholars and naturalists of our time, and who supports countless of them at great expense, but is also learned himself and experienced in nature, and alongside other potentates, illuminates the world with intelligence, wisdom, justice, counsel, and power. May the Almighty God grant Your Highness a long and healthy life, so that they may continue to govern their community in a Christian manner for longer than before. To promote this, as much as possible according to my duty, I will endeavor to do so all the days of my life. Please command me in your grace. Given in Munich on February 8th, in the year after the birth of our Savior Christ, 1570. Your Highness's Most obedient servant, Johannes Albertus Vvimpinaeus Doctor of Medicine and Philosophy. The text discusses the story of Adam and Eve and their disobedience to God's commandment, resulting in their expulsion from Paradise and spiritual death. The author also criticizes scholars who rely solely on reason and philosophy to understand nature, rather than divine light and experience. The author praises Theophrastus Paracelsus, who delved deeply into the mysteries of nature and medicine, and provides remedies for various diseases, unlike other doctors who are helpless against them. The author dedicates these books to Lord Albrecht, Count Palatine of the Rhine, Duke of Upper and Lower Bavaria, etc., as a patron of scholars and naturalists, who supports and illuminates the world with intelligence, wisdom, justice, counsel, and power. paulus.julian@gmail.com write an abstract of the same text The text discusses the biblical story of Adam and Eve's disobedience to God's commandment and their subsequent expulsion from Paradise, resulting in spiritual death. The author criticizes scholars who rely solely on reason and philosophy to understand nature, rather than divine light and experience. The author praises Theophrastus Paracelsus, who delved deeply into the mysteries of nature and medicine, and provides remedies for various diseases, unlike other doctors who are helpless against them. The author dedicates these books to Lord Albrecht, Count Palatine of the Rhine, Duke of Upper and Lower Bavaria, etc., as a patron of scholars and naturalists, who supports and illuminates the world with intelligence, wisdom, justice, counsel, and power. paulus.julian@gmail.com extract keywords from the same text Adam and Eve Disobedience Paradise Spiritual Death Reason Philosophy Divine Light Experience Theophrastus Paracelsus Mysteries of Nature Medicine Remedies Diseases Doctors Lord Albrecht Patron of Scholars Naturalists Intelligence Wisdom Justice Counsel Power. paulus.julian@gmail.com Give the keywords separated by semicolon Adam and Eve; Disobedience; Paradise; Spiritual Death; Reason; Philosophy; Divine Light; Experience; Theophrastus Paracelsus; Mysteries of Nature; Medicine; Remedies; Diseases; Doctors; Lord Albrecht; Patron of Scholars; Naturalists; Intelligence; Wisdom; Justice; Counsel; Power. paulus.julian@gmail.com give a list of keywords and write an abstract of this text: To the Reverend Father, Doctor Michael Wagner, Professor of Sacred Literature at the University of Ingolstadt, Canon of Freising, and my esteemed master, Greetings. It is customary for those who are honored with the highest distinction in philosophy to offer some poems to their teachers, in order to express their gratitude and benefit themselves. Therefore, as I am honored alongside others, and feel the same affection towards my teachers, I wish to follow this tradition. If I fail to do so without a valid reason, I may be deemed ungrateful. However, I believe that the promoters will understand my reasons and not judge me too harshly. As in every art, the study of poetry requires both the guidance and practice of a skilled teacher, as well as a natural talent that is suitable for this art. Therefore, since I have not practiced writing poems extensively, I have always focused on studying philosophy, which I believe is my natural inclination. Therefore, instead of writing a poem, I decided to deliver a speech on the subject of philosophical studies. My aim is to inspire young minds and encourage them to pursue the noble teachings of philosophy, while avoiding the pitfalls of idle luxury. However, I must confess that I am not yet experienced in delivering speeches, especially to young and inexperienced minds. Therefore, please accept this speech as a token of my gratitude to you. I wrote it without any material benefits, but rather as a gesture of my appreciation for your guidance and support over the course of twelve or thirteen hours. I did not intend to publish or print this speech, as I believe it is not valuable enough to bear my name. Nevertheless, I am willing to share it with some of my friends upon request. However, I do not want to release it without a patron who can support it, and I would like to dedicate it to someone who has been kind to me. As you are one of those people who have greatly contributed to my success, I dedicate this speech to you with gratitude and appreciation. Please accept this speech and keep it with you. I promise that I will dedicate any future works that I produce to you as well. Farewell, and may God bless you. Given in Ingolstadt, on the fourteenth day before the Kalends of February, in the year 1561. Sincerely, Johannes Albertus Wimpinensis Keywords: Reverend Father; Doctor Michael Wagner; Professor; Sacred Literature; University of Ingolstadt; Canon; Freising; Philosophy; Poetry; Speech; Gratitude; Guidance; Young Minds; Inexperienced; Luxury; Publishing; Patron; Dedication. In this letter, Johannes Albertus Wimpinensis expresses his gratitude to his esteemed teacher, Doctor Michael Wagner, and seeks to follow the tradition of offering a poem as a token of appreciation. However, as he has not practiced writing poems extensively, he decides to deliver a speech on the subject of philosophical studies, with the aim of inspiring young minds to pursue this noble teaching while avoiding the pitfalls of idle luxury. He confesses that he is not experienced in delivering speeches, but offers this speech as a gesture of gratitude to his teacher. He expresses his intention to share the speech with some of his friends upon request, but does not intend to publish or print it. He dedicates the speech to Doctor Michael Wagner, whom he considers to have greatly contributed to his success, and promises to dedicate any future works to him as well. paulus.julian@gmail.com keywords and abstract from this text please: Johann Albrecht greets with utmost respect the most learned men who are studying philosophy at the renowned Ingolstadt Academy and their most observant teachers. It is not lost on me, learned gentlemen, how much and varied knowledge of different disciplines and doctrines is required of one who wishes to be well-versed in the circle and complex of arts. Furthermore, all mental faculties, both external and internal, whether through the body as their tool (for it is more base, according to the opinion of some philosophers, to be considered as another part of man) or through actions and behaviors without the body, must be informed and shaped in such a way that all actions undertaken are right and proper. Disagreement on even the slightest matter is not fitting, but complete agreement and striving towards the same goal is necessary. Finally, experience must necessarily be added, examining both what is perceived or sometimes contemplated by the mind and what is pursued or avoided through actions, as if by the senses. In short, one who desires to partake in the name of philosopher and be deemed worthy of it must have knowledge of both divine and human matters within themselves. Therefore, those who seek this name but lack sufficient and perfect knowledge of these matters seem to deserve condemnation. However, in reality, I suspect that those who hold this belief are far from the truth. And to make what we say clear, let us contemplate what usually happens in the heavens. Stars that shine in the night with their own radiance have light that is partly inherent in their creation and given by God, and partly derived from and flowing into themselves from the sun every day. However, not all stars are equal in brightness or effect, and no one can deny this. Experts say that this is due to different mixtures of light in different stars, as some stars have acquired thicker or thinner substances, and since all light emanates from substance, they also have different types of light. Therefore, it happens in some cases that different stars receive different amounts of sunlight with inherent temperaments. Nevertheless, all the shining globes in the sky are not doubted to be called stars, however they participate in solar light. I believe that philosophy and the mutual affection among philosophers are the same or similar to this. Philosophy is like the sun, illuminating the minds of people with its light, while the minds of philosophers are like stars that are illuminated by philosophy, namely the sun, but also have some inherent light from nature. Since this light is not uniform but different in some and other ways, they are illuminated differently by the sun. However, this does not mean that they cannot be called philosophers because they are affected by philosophy in different ways, but rather that they should be called philosophers for this reason. Therefore, even if I cannot grasp the knowledge of all things that philosophy encompasses in my mind, I do not hesitate to desire to participate in the name of philosophy, having learned its goal and the means by which we are led to it by certain principles. With the human and benevolent spirit that you, my esteemed teachers, have shown me, I thank you endlessly and promise to devote all my effort and work to every matter and every place. I also urge those who criticize our pursuit to cease their calumnies and diligently apply their minds to these noble studies so that they may someday be worthy of the name of philosopher. Farewell. Keywords: Johann Albrecht, philosophy, Ingolstadt Academy, mental faculties, divine matters, human matters, philosophy and affection, stars and philosophy, mutual affection, principles. Abstract: Johann Albrecht greets the learned men studying philosophy at the Ingolstadt Academy and acknowledges the vast knowledge required to become well-versed in the complex of arts. He emphasizes the importance of internal and external mental faculties and actions, as well as experience in pursuing the name of philosopher. Johann draws a comparison between the sun illuminating the minds of people with its light and philosophy illuminating the minds of philosophers. He urges critics to cease their calumnies and encourages everyone to diligently apply their minds to these noble studies to become worthy of the name of philosopher. Johann expresses gratitude towards his esteemed teachers and promises to devote all his effort and work to every matter and every place. paulus.julian@gmail.com keywords and abstract of this text: To the venerable and godly Lord in Christ, Paul Gmayner, the skilled one in Nideralten, his gracious Lord and patron, grace and peace from Christ Jesus, our Lord and Savior. When I compare the prophecy of Christ, venerable and gracious Lord, which was described by the evangelist Mark, with our times, I find that the day of this fleeting time is approaching and the world is rushing towards its end, since the followers of Jesus are now hated by everyone because of this precious and valuable name. And so many false Christians and false prophets arise daily, who perform such signs that, if possible, even the elect could be deceived. For they constantly cry out, "Here is Christ, there is Christ," and the mouth of the Lord has spoken, which says the word of God, which is truly such a gentle and soft sheepskin that the ravenous wolves hidden underneath cannot be easily recognized. Therefore, many sheep are led away from the flock of Christ into the wilderness, where they are torn and poisoned by new seductive teachings. Therefore, Christ rightly admonishes us to guard ourselves diligently against false prophets and gives us a sign by which we can recognize them, namely their fruits, which stand not only in their lives but also in their teachings. When we consider their teachings, we find that they are nothing but vain thistles and thorns and cannot bring any good fruit. On the contrary, when we seriously examine the fruits of their teachings, we see nothing but all sorts of evil. Thus, the tree, like the fruit, the teaching, like the works, are both useless. But to make their case shine with a fine and glittering appearance, they claim that their seductive heretical teachings are the pure, unadulterated Gospel, the pure and uncorrupted Word of God, and the true Christian teaching. On the other hand, they claim that the true Catholic, Apostolic, and only saving teaching is a Baal's teaching, the Pope's teaching, the Devil's teaching, human folly, and the like. They hope to draw simple lay people with them into the graves of destruction. But since we all must watch according to the command of Christ and listen to his voice, when he says: "Whoever does not listen to the Church, let him be regarded as a heathen and a tax collector," we will meet them with fine arguments and guard ourselves against their poison. Although the current leaders of heresy, together with their abomination which they have set up in the holy place, now consider more human thoughts and teachings as the Word of God and disregard the Apostolic traditions to a greater extent, known to most of the world, they are in their perverse minds so hardened that they do not hesitate or fear to go against the goad and attack and persecute the Churches of God with public writings. Among these joyful, smokeless people, Martin Kemnitz and Johann Zanger have become involved and recently very slanderously and treacherously attacked Christ's immaculate spouse with poisonous writings. Therefore, since we are all members in Christ our Lord, how is it possible that we should not feel these shameful and blasphemous words when they are inflicted on the whole body, namely the Catholic Christian Church? And this, in my opinion, is not unjust for our times, but rather necessary, that everyone who has been granted grace by God should defend the teachings of the Catholic Church, as Peter also requires us to be ready to give an account to anyone who asks us for the hope that is in us. Therefore, after reading the writings of Kemnitz and Zanger and hearing how they persecute the servants of Jesus so abominably and unjustly with all their might and speak out against all truth, I have been compelled by my conscience to defend these godly people, since their teachings and lives are directed towards the sanctification of God's name in us and the destruction of the works of the flesh, the world, and the devil. This I have done briefly in this letter, but in such a way that I hope Kemnitz and Zanger, if they are not entirely stubborn and hardened, will turn away from their perverse thoughts, evil intentions, and vehemently hateful writings, become like Saul who became Paul, and with us accept and confess the Catholic faith from their hearts. In order to make this little book better, since I am not a highly educated theologian but a simple common layman to whom the great mysteries of God are hidden, I have been satisfied with giving milk to the newborn children, as Paul commanded. Therefore, in those matters that I either did not understand thoroughly and sufficiently or overestimated my understanding, I did not hesitate to investigate other highly renowned and powerful theologians and to hold myself entirely in accordance with their opinion and judgment of Catholic teaching. Therefore, this writing of mine cannot be taken in any evil sense, since I gain nothing from it. Only if I had unknowingly erred, which I do not expect, could it be considered such. But whatever I have written correctly and Catholic, I write it all for my beloved mother, the Catholic Church, and her faithful teachers, whose Master and Chief Teacher is the Spirit of God, who certainly leads us in all truth. Therefore, venerable and godly Lord, since your grace has been appointed by God, the Almighty, to tend to his beloved Church and Christ has entrusted you with his sheep to tend to them in his vineyard, I thought your grace would not be displeased if I, to the best of my ability, revealed which have departed from the Catholic Church, which are the lost sheep, and which vineyards bear no fruit, so that your grace may recognize that even simple lay people have compassion if a guest does not attend the great banquet of the Lord. Therefore, I humbly beg your grace to graciously accept this writing of mine and to consider my Christian zeal towards the Catholic Church and her faithful servants and rulers, among whom I hold your grace in high regard for the sake of the Christian virtues that Paul requires in an apostolic manner, which I have perceived, seen, and experienced in you. I commend your grace to the protection and shield of the Almighty God, with a request that your grace may also remember me and my studies. Given in Ingolstadt on the feast day of Saint Lawrence the Martyr in the year 1563. Your grace's obedient servant, Magister Johannes Albertus Vimpinaeus, Professor of Rhetoric at the University of Ingolstadt. Keywords: Catholic Church, heresy, false prophets, Kemnitz, Zanger, Christian virtues, theology. Abstract: The letter is addressed to Paul Gmayner, who is described as a skilled and godly man. The author discusses the rising number of false prophets and heretics who deceive people with their teachings. He emphasizes the importance of recognizing false prophets through their teachings and fruit. The author defends the Catholic Church against the attacks of Martin Kemnitz and Johann Zanger and calls for people to defend the teachings of the Church. He expresses his hope that Kemnitz and Zanger will abandon their false teachings and accept the Catholic faith. The author also expresses his gratitude and respect towards Paul Gmayner and requests that his writing be accepted as a reflection of his Christian zeal for the Catholic Church. paulus.julian@gmail.com keywords and abstract: To His Most Illustrious Prince and Lord, Lord William, Palatine of the Rhine, Duke of Both Bavarias, etc., his most gracious lord. Although I have long learned from the writings of philosophers and institutions, most illustrious prince, to which studies those whom God has raised to govern republics should devote their efforts, namely the first books of Politics, which contain the laws of emperors and pontiffs, so that they may learn the manner and reasoning of justice and equity in establishing and governing the republic, and in enacting laws. Then, historical books, so that they may know the plans of wise and cunning people, as well as the outcomes, vicissitudes, overthrows of kingdoms, succession of princes, and varied governance of republics. Thirdly, books on architecture, so that they may not be ignorant of the construction of palaces, fortresses, walls, ports, bridges, and other buildings, both for decoration and necessity. Finally, books on arithmetic, so that they may know their abilities and not easily be deceived by others. Although I know that these things pertain to a prince, I still wanted to dedicate my medical book to Your Highness, as it is not beyond the dignity of a prince to know which doctors to trust, which medicines to allow or prohibit, and which ones to prefer over others. For princes are no less susceptible to illness, nor do they take medicines with any less danger than other people, nor are their doctors always more competent and trustworthy than others. Furthermore, if I had written to Your Highness about other arts and sciences besides medicine, I would have wasted my time and oil, as the books on arithmetic, architecture, history, and politics are already complete and nothing more can be added. Besides, my life's circumstances do not allow me to be diverted from medical studies to other diverse things, and this book seems necessary to me at this time, as there is no other in this genre and many things that are most useful to humanity are often neglected, foolishly despised, and believed to be impossible to achieve. For it is well known how much Galenic physicians and their followers condemn Theophrastus Paracelsus, accusing him of neglecting the teachings of the ancients, establishing new theories unknown to the ancients, and introducing new and (as they say) harmful medicines. On the other hand, Theophrastan Galenists reproach their opponents for not diligently investigating the true principles of things and the true material of diseases, instead immersing themselves in the four humors. They argue that Galenists do not know how to cure diseases such as dropsy, epilepsy, gout, or leprosy, which are major diseases and require the greatest effort from physicians, but rather reject them from their schools as if they were not subject to medicine, and pronounce them incurable. However, God has granted the best and most excellent remedies against these diseases to every nation. And if it is permitted to speak the truth, Galenists have touched upon these four diseases in a very cold manner and have explained their nature imperfectly enough, not even knowing one of the many certain medicines that can be used against these four diseases or even one of them. When I saw this, I thought it was not necessary to adhere to one sect of physicians, but rather to recognize all of them on a familiar basis, as Pico said, for in every family there is something in common with others. Therefore, I have joined with the Greeks, Arabs, and Latins, and with all those who seek knowledge of nature, including our own Theophrastus Paracelsus. I have learned that without inspection and thorough investigation of nature, the writings of authors generate an imperfect understanding of things, like a kind of dream. Conversely, contemplation of nature is difficult without reading the works of authors, and a physician cannot rely solely on either one. For just as nature throws unsuspecting and inexperienced people into admirable labyrinths, from which they can rarely or never extricate themselves without harm, so without certain and stable knowledge and without any firm foundation, they are forced to believe in those books that have been left to us about the nature of things by philosophers, even if they vary from one another. Nature must therefore be understood not only from books, but also from itself, for books sometimes vary, while nature remains the same, and it is not easily swayed in one direction or another as human opinion may be. Since I follow this principle and strive to achieve both, I not only do not seek any praise but am also sometimes criticized by certain malicious people and accused of having abandoned the ancient medicine because I try to break down the things whose nature, power, and operations we seek to understand into their individual parts and separate each one from its own dross, and then reassemble them in a purified form, in order to know how much each one is worth on its own and how much they are worth together, without any waste products. Therefore, since it is clear to us that this treatment of natural things is so necessary for a physician that he is incomplete without it, I wanted to explain the reasoning of my approach in some way, so that it would be clear how we approach medicine, what we think of the ancient medicine, what we follow, and why. With this book, Most Illustrious Prince, dedicated to Your Highness, we have explained our thoughts briefly and clearly, and we have clearly stated what we think a physician should do. I therefore beg you to kindly accept this book as a pledge of our utmost respect for you. We do not know how grateful the physicians who are taught the truth by us in this book will be, since many of them are so biased towards Theophrastus that they would rather see a patient die than use medicines prescribed by him. Although I am not so devoted to him that I would not dare to depart from his teachings when necessary, people are convinced that I follow Theophrastus, and my services are rarely or not used unless they have been abandoned by other physicians. Therefore, it is not surprising if we do not cure all of our patients, but the city of Munich itself knows whom we have healed. I do not want to enumerate them since they are still alive, but they themselves testify to the condition they were in when they came to us and what they are like now. Indeed, I am forced to admit one thing, that I can never cure an epileptic, a dropsical, or a leprous patient with Galenic medicines and methods, but with the method of Theophrastus, with God's help, we have been able to achieve this. So why should I not love, praise, and defend Theophrastus when he has left us so many great blessings? Why should I abandon his medicine, which surpasses the books, efforts, and dedication of all other physicians and leaves them far behind? I am not moved by those who sell nonsense under the name of Theophrastus and call themselves Theophrastians, when they understand nothing of his true intention. It is enough for me to know what Theophrastus thought about the most serious diseases, what medicines he used, how he prepared them, and how effective they were. We do not envy others this knowledge, but we gladly share it with others, so that we may help the sick not only by treating them, but also by teaching them. We will soon publish our book on diseases that originate from tartar, of which no one touched upon the doctrine before Theophrastus, nor after him until now. Many others will follow, which I will list here. Therefore, Most Illustrious Prince, please accept this book graciously until we can produce better and more useful ones. I acknowledge that I owe not only these books to you and your family, but also my life and everything I have, since the benefits I received from your Most Illustrious Father, Albert Duke of Bavaria, my patron and most gracious Lord, far exceed my efforts, and I can never repay them. Nevertheless, I offer and dedicate everything I can to him, to you, and to your entire Bavarian family. Farewell, Most Illustrious Prince, and consider me one of the most devoted servants of Your Highness. Given in Munich on November 23, 1568. Most Devoted to Your Highness, Johannes Albertus Vuimpinensis, Doctor. Keywords: medicine, physicians, Theophrastus Paracelsus, Galenic medicine, natural medicine, illness, diseases, history, politics, architecture, arithmetic. Abstract: In this letter, Johannes Albertus Vuimpinensis dedicates his medical book to His Most Illustrious Prince and Lord, Lord William, Palatine of the Rhine, Duke of Both Bavarias, etc. He argues that it is not beyond the dignity of a prince to know which doctors to trust, which medicines to allow or prohibit, and which ones to prefer over others. Vuimpinensis discusses the importance of natural medicine and the works of authors, such as Theophrastus Paracelsus, and how they can be used to understand medicine. He also explains his approach to medicine, which involves breaking down natural things into their individual parts and reassembling them in a purified form. Finally, he expresses his gratitude to His Most Illustrious Prince and Lord, Lord William, for his patronage and support. paulus.julian@gmail.com keywords and abstract: One reason why Theophrastus' mode of healing has been suppressed and kept hidden by most physicians until now is that the best of his books have not yet been widely known and have been withheld by his disciples until this time. Thus, the fundamental teachings of Theophrastus have only been ingrained in a few, and the majority have only superficially attached themselves to Theophrastus, as have his opponents, who only appear to refute him and reject his thorough teachings because they are not acquainted with the depths of his teachings. However, in order to give Theophrastus the honor he deserves as a natural philosopher and prevent him from being dismissed, it is necessary for his main books to come to light, from which everyone can recognize that he has built his philosophical and medical writings firmly and soundly on the principles of nature, and has not fallen heedlessly or doubtfully into this or that opinion. However, it is no less true that the previously published books are excellently and thoroughly written, and no less in accordance with nature than those that have been kept hidden. Especially De Causis & Origine Morborum, both in Latin and German, The Great Surgery in Latin, De Vita Longa, De Dosibus, and others that testify to his complete teachings. But since almost everyone complains about the obscurity and difficulty that Theophrastus intentionally or naturally employs, it is useful and good that those books which shed some light on the aforementioned issues also come to light. These books that we have printed here are of benefit to everyone. Few remedies can be found, or even none, that are not explicitly prepared in the books of the Archidoxes and Preparations, and this in many ways, according to what the disease requires. However, such preparation requires a diligent, knowledgeable, and experienced spagyrist who is not only skilled with his hands but also grounded in nature. Without such skill in philosophy, the other techniques are just guesswork. But if they are prepared by themselves and flow from philosophy, they are based on a certain ground of knowledge. Therefore, everyone should be careful not to blame Theophrastus but themselves if they err. If you were to try to prepare Mercurium Vitae, Lapidem Philosophorum, or Tincturam according to the teachings in the book De Arcanis, you would go far astray and deceive yourself. However, you should not be surprised by this, as these three aforementioned Arcana are the highest achievements in nature, which have caused many to break their heads. Therefore, if Theophrastus had revealed them to everyone, it would have been a great reproach to him, both from the godless and ungrateful, as well as from the pious and grateful, for Christ himself commanded not to cast pearls before swine. You should be satisfied that there are people who know how to prepare Mercurium Vitae, which is the foundation of the others, and that these three are distinguished only by perfection of cooking and entrance, not by material differences, as you can learn from the book De Tinctura Physicorum, which we have included here for printing because it explains the book De Arcanis. If you open your eyes and want to acknowledge the truth, you will see and must acknowledge that all the main remedies of Theophrastus are found in the Quinta Essentia Solis, in Oleo Solis, in Aurum Potabile, and in Butyro Solis, which can never be brought to perfection without Mercurium Vitae, which is Solis, from which they all arise as fruit from its tree. This is confirmed by the book De Tinctura Physicorum and also in many chapters of De Vita Longa in Latin. Therefore, without knowledge of this Mercurius Solis, neither you nor I can boast much about the highest medicine. Not that the other remedies do not have their sufficient effects, which are given to each person by God along with their own nature and strengths, but because this Mercurius Solis, as Theophrastus attests and experience proves, does not leave any physician in the most serious illnesses, in which all other remedies are used in vain and have no effect. In addition, we still have the aforementioned books, De Renouatione & Restauratione Vitae, De Longa Vita, and thus this volume is concluded. There are also some difficult subjects in some of the books, such as De Annulis and Homunculis, which are not things that everyone can understand, so they should not be approached by the unlearned, as they contain a different meaning than what can be understood approximately. I must also remind the reader of one thing, namely, that nothing has been omitted from the Archidoxes, as we have arranged the books in the order in which Theophrastus left them in his own handwriting. I am unaware of why he left out the second book. I have also not withheld anything from the others but have had them printed as faithfully and quickly as possible. I hope that I have not offended anyone but have served everyone, which is my intention. God willing, I will also soon publish the Latin books, along with my observations and annotations, as well as my German introduction to the books of Theophrastus and other works on the causes of diseases and the main illnesses, to make it clear what Theophrastus' philosophical and medical foundations are based on. May the merciful God grant that, despite the ignorance and envy of many people, nature will be explained more and more for the glory of His divine name and for the promotion of human longevity. Amen. Keywords: Theophrastus, natural philosophy, medicine, remedies, spagyrist, Mercurium Vitae, Quinta Essentia Solis, De Arcanis, De Tinctura Physicorum, De Renouatione & Restauratione Vitae, Archidoxes. Abstract: This text discusses the writings of Paracelsus and the suppression and lack of widespread knowledge of his teachings by most physicians. The author argues that the best of Paracelsus' books have been kept hidden by his disciples, but it is necessary for these to come to light in order to give him the honor he deserves. The author also emphasizes the importance of diligent, knowledgeable, and experienced spagyrist to prepare remedies and medicines, and the necessity of grounding in nature and philosophy. The author highlights the significance of Mercurium Vitae as the foundation of many remedies and medicines, and its importance in the most serious illnesses where all other remedies fail. The text also mentions various books of Paracelsus, including De Arcanis, De Tinctura Physicorum, De Renovatione et restauratione vitae, and Archidoxes. (generated by Chat-GPT)

Back to Paratexts Back to Texts by Johann Albrecht (Wimpinaeus)

[sig. *3v] An den Leser.

Warumb Theophrasti modus medendi biß hieher von dem mehrern theil der Artzten vndergetruckt sey worden/ vnnd vermitten blieben/ ist vnder andern diß nit die geringste vrsach/ das die beste seine Bücher noch nicht meniglich bekandt/ vnd von seinen Discipulis biß auff dise zeit verhalten worden: Darumb dann die grundt Theophrastischer lehr bey wenigen eingewurtzelt sein: vnnd das mehrer theil nur im schein Theophrasto anhangt/ wie dann auch Theophrasti widersacher jn nur im schein/ vnd nit warhafftig straffen vnd verwerffen/ so jhnen die gründtliche lehr Theophrasti mit dem wenigsten nit bekandt.

Damit aber Theophrasto sein ehr/ die er im liecht der natur erlangt/ geben/ vnd nicht forthin so geschmecht werde: erfordert die noth/ das seine hauptbücher an tag kommen: auß wölchen menigklich zuerkennen hab/ das er inn seinen Philosophischen vnd Medicinischen Schrifften/ wol vnd fest auff die gründt der natur gebaut habe: vnnd nicht auff diß oder jenes mainung vnbedechtlich oder zweiffelhafftig gefallen sey.

Es ist gleichwol nicht wenigers/ das die zuuor außgangne Bücher treflich vnd gründlich geschriben seind: vnd nicht weniger dann die verhaltnen der natur gemeß: Jnsonderheit das de causis & origine morborum baide de Tartaro das Lathenisch vnnd Teutsch/ die grosse wundartzney/ das Latheinisch de vita longa, das de Dosibus, vnnd die andere all/ die da zeugknuß geben seiner vokomnen lehr: aber doch dieweil fast menigklich sich beklagt der tunckelheit vnnd schwere/ die Theophrastus aintweder mit fleiß oder auß angeborner art/ darin gebraucht: ist nutzbar vnnd gut das die auch herfür kommen/ wölche der gemelten verstand etwas erleuttern: als da seind dise die wir hie beysamen getruckt/ jederman zu gutem an tag geben. Dann wenig artzney gefun- [sig. *4r] den werden/ jha gar keine/ deren beraittung nit außtrücklich inn den Büchern Archidoxorum vnnd præparationum gefunden werd: vnnd diß auff mancherley weiß vnnd art/ nach dem die kranckheit solchs erfordert: wiewol solche beraittung einen embsigen/ verstendigen vnnd erfarnen Spagyrum haben wöllen/ der nit allein mit der hand fertig sey/ sonder auch gegründt inn der natur: dann on solche geschickligkeit der Philosophei/ seind die andere handgriff auffs gerath wol gesetzt: wo sie aber für sich selbs fertig/ vnnd auß der Philosophei herfliessen/ stehn sie auff einem gewissen grundt der scientiæ: darumb sich dann ein jedweder fürzusehen hat/ auff das wann er jrre/ nit Theophrasto/ sonder jhme selbs die schuld zurechne. Dann wann du woltest dem Buchstaben nach den Mercurium vitæ, Lapidem Philosophorum oder die Tincturam beraitten/ wie er im Buch de Arcanis lehrt/ wurdest du weit jrr gehn vnd dich betriegen.

Du solt dich aber dises nit verwundern/ dieweil solche drey gemelte Arcana die höchste stuck in der natur seind/ dorab mancher den kopff zerstossen hat. Solt also Theophrastus dise menigklichen eröffnet haben/ den Gottlosen vndanckbarn zugleich als den frommen danckbarn/ were jhme sehr verweißlich gewesen/ so Christus selbs befolhen die Perlen nit für die Sew zuwerffen. Du solt dich benügen lassen/ das leut fürhanden sein/ die den Mercurium vitæ beraitten künden/ welcher der andern fundament ist/ vnd dise drey allein perfectione coctionis vnd ingressus vnnd nit Materia vnderschieden sein: wie du dann auß dem Büchlein de Tinctura Physicorum lernen kanst/ das wir darumb hier zu haben lassen trucken/ dieweil es das Buch de Arcanis erklärt. Wann du auch die augen auffthun/ vnnd die warheit bekennen wilt/ so wirstu sehen vnd must bekennen/ das alle hauptartzneyen Theophrasti stehn in der Quinta Essencia Solis, in oleo Solis, in auro potabili, in butyro Solis, wölche zu jhrer volkommenheit nimmermehr gebracht werden kunden/ ohn den Mercurium vitæ, das ist Solis/ auß wölchem sie all/ als die frucht auß jrem Baum entspringen.

Das daß war sey/ bezeugt das Büchle de tinctura Physicorum. [sig. *4v] Jtem dz Lateinisch de vita longa in vilen Capiteln. Derhalben on erkantnuß dises Mercurij Solis ich oder du vns wenig zu rhümen haben der höchsten artzney: nicht das andere stuck nit auch jhre gnugsame wirckung haben/ so einem jedwedern von Gott sein aigne natur sampt jren aignen krefften eingeben ist: sonder dieweil diser Mercurius Solis/ wie Theophrastus bezeugt vnd die Experiens außweiset/ keinen artzet in den schweresten kranckheiten verlasset/ darin all andere artzneyen vergeblich gebraucht vnd on wirckung abgehn. So auch alle artzneien von wegen des menschen gesundheit zuerhalten/ oder widerumb zubringen gebraucht werden/ haben wir den gemelten Büchern noch/ das de renouatione & restauratione vitæ gesetzt/ demnach das de longa vita, vnd also dises volumen darmit beschlossen. Es seind auch etliche schwere stuck in etlichen/ als de annulis, homunculis wölche nit eines jedweden ding seind: derhalben von den vngelehrten nit sollen angriffen werden: dann sie ein andern verstand inn sich begreiffen/ dann wie ongefehr möcht verstanden werden.

Noch eins muß ich den Leser vermanen/ nemlich/ das inn den Archidoxis nichts von vns ist außgelassen worden/ so wir die Bücher nachainander gesetzt/ wie sie Theophrastus in aigner handschrifft verlassen hat: warumb er das ander Buch hab außgelassen/ ist mir vnbewust: So hab ich auch in andern mit nichten verhalten/ sonder auffs trewlichst mir inn eil möglich gewesen/ trucken lassen: Verhoff niemand hiemit verletzt zuhaben/ sonder menigklich gedienet: das dann mein fürnemen ist. Wil auch ob Gott wil bald die jetz getruckte bücher Lateinisch/ sampt meinen obseruationibus & annotationibus in truck geben/ neben meiner teutschen Jntroduction in die Bücher Theophrasti/ vnd andern de causis morborum sampt den hauptkranckheiten/ darmit augenscheinlich erkant werd/ warauff doch Theophrasti Philosophei vnd Medicin gründe. Der barmhertzig Gott gebe/ das on angesehen viler leut vnuerstand vnnd neid/ die natur je lenger vnd mehr erklert werde/ zur ehr seines Göttlichen namens/ vnd zu befürderung des langen lebens des menschen/ Amen.

English Raw Translation

Generated by ChatGPT on 9 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 the reader.

One reason why Theophrastus' mode of healing has been suppressed and kept hidden by most physicians until now is that the best of his books have not yet been widely known and have been withheld by his disciples until this time. Thus, the fundamental teachings of Theophrastus have only been ingrained in a few, and the majority have only superficially attached themselves to Theophrastus, as have his opponents, who only appear to refute him and reject his thorough teachings because they are not acquainted with the depths of his teachings.

However, in order to give Theophrastus the honor he deserves as a natural philosopher and prevent him from being dismissed, it is necessary for his main books to come to light, from which everyone can recognize that he has built his philosophical and medical writings firmly and soundly on the principles of nature, and has not fallen heedlessly or doubtfully into this or that opinion.

However, it is no less true that the previously published books are excellently and thoroughly written, and no less in accordance with nature than those that have been kept hidden. Especially De Causis & Origine Morborum, both in Latin and German, The Great Surgery in Latin, De Vita Longa, De Dosibus, and others that testify to his complete teachings. But since almost everyone complains about the obscurity and difficulty that Theophrastus intentionally or naturally employs, it is useful and good that those books which shed some light on the aforementioned issues also come to light. These books that we have printed here are of benefit to everyone. Few remedies can be found, or even none, that are not explicitly prepared in the books of the Archidoxes and Preparations, and this in many ways, according to what the disease requires. However, such preparation requires a diligent, knowledgeable, and experienced spagyrist who is not only skilled with his hands but also grounded in nature. Without such skill in philosophy, the other techniques are just guesswork. But if they are prepared by themselves and flow from philosophy, they are based on a certain ground of knowledge. Therefore, everyone should be careful not to blame Theophrastus but themselves if they err. If you were to try to prepare Mercurium Vitae, Lapidem Philosophorum, or Tincturam according to the teachings in the book De Arcanis, you would go far astray and deceive yourself.

However, you should not be surprised by this, as these three aforementioned Arcana are the highest achievements in nature, which have caused many to break their heads. Therefore, if Theophrastus had revealed them to everyone, it would have been a great reproach to him, both from the godless and ungrateful, as well as from the pious and grateful, for Christ himself commanded not to cast pearls before swine. You should be satisfied that there are people who know how to prepare Mercurium Vitae, which is the foundation of the others, and that these three are distinguished only by perfection of cooking and entrance, not by material differences, as you can learn from the book De Tinctura Physicorum, which we have included here for printing because it explains the book De Arcanis. If you open your eyes and want to acknowledge the truth, you will see and must acknowledge that all the main remedies of Theophrastus are found in the Quinta Essentia Solis, in Oleo Solis, in Aurum Potabile, and in Butyro Solis, which can never be brought to perfection without Mercurium Vitae, which is Solis, from which they all arise as fruit from its tree.

This is confirmed by the book De Tinctura Physicorum and also in many chapters of De Vita Longa in Latin. Therefore, without knowledge of this Mercurius Solis, neither you nor I can boast much about the highest medicine. Not that the other remedies do not have their sufficient effects, which are given to each person by God along with their own nature and strengths, but because this Mercurius Solis, as Theophrastus attests and experience proves, does not leave any physician in the most serious illnesses, in which all other remedies are used in vain and have no effect. In addition, we still have the aforementioned books, De Renouatione & Restauratione Vitae, De Longa Vita, and thus this volume is concluded. There are also some difficult subjects in some of the books, such as De Annulis and Homunculis, which are not things that everyone can understand, so they should not be approached by the unlearned, as they contain a different meaning than what can be understood approximately.

I must also remind the reader of one thing, namely, that nothing has been omitted from the Archidoxes, as we have arranged the books in the order in which Theophrastus left them in his own handwriting. I am unaware of why he left out the second book. I have also not withheld anything from the others but have had them printed as faithfully and quickly as possible. I hope that I have not offended anyone but have served everyone, which is my intention. God willing, I will also soon publish the Latin books, along with my observations and annotations, as well as my German introduction to the books of Theophrastus and other works on the causes of diseases and the main illnesses, to make it clear what Theophrastus' philosophical and medical foundations are based on. May the merciful God grant that, despite the ignorance and envy of many people, nature will be explained more and more for the glory of His divine name and for the promotion of human longevity. Amen.