Aureolus Theophrastus Bombastus von Hohenheim, a.k.a. Paracelsus.
A 1927 reproduction of an etching by A. Hirschvogel, 1538. In the collections of the Welcome Trust.

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Today’s sharing from the Blue House of Via-HYGEIA, is our continuation of the exploration of an intimate Aureolus Theophrastus Bombastus von Hohenheim, a.k.a. Paracelsus, (c. 1493 – 24 September 1541). Here, with extracts from ‘Ainsi Parlait Paracelse‘ (Thus Spoke Paracelsus), edited and translated into French from the original German by Lucien Braun for Editions Arfuyen in 2016. English translation by Via-HYGEIA from the French edition.

The sampler’s choice is ours and does not follow the books’ order. You are about to discover an intimate Paracelsus, sharing with us his inner world in simple words. His warm voice coming from the busy crossroads of the end of the fifteenth century & the early sixteenth century is surprisingly modern!

Poet Alain Roussel wrote in a 2016 article praising the publication of this little Arfuyen gem: ‘The great interest of this new book is that it comes from a choice made from all the texts published in German, Sudhoff edition and Goldammer edition. It offers us a transversal reading of the work of Paracelsus in the form of fragments which have the advantage of better fixing the thought and leading us into a meditation adapted to our time. Any choice implies an orientation, but this can prove valuable in the case of Paracelsus whose style, very figurative, often repetitive and rich in neologisms, is likely to disconcert today’s readers.

The book clearly highlights the four pillars on which his teaching is based. The doctor must be a philosopher: “Is nature different from philosophy? Is philosophy anything other than the knowledge of invisible nature?” He must be an alchemist, in the precise sense he gives to this term: “An alchemist is therefore someone who brings to the end desired by nature what it produces in the interest of men.” Knowledge of astronomy and astrology, which are inseparable for Paracelsus, is necessary for the practice of the medical art, because “all the planets have their reflection, their signature in man.” Finally, virtue, which essentially consists of perfecting one’s art, rising up against false doctrines and loving the sick more than oneself. The key to the Paracelsian edifice lies in the art of recognizing signatures: “Nothing exists in nature that it has not signed, and thanks to these signs we can know what is contained in beings thus signed.”

These sayings and maxims of life will delight those who already know this “cursed doctor”, as constituting a summary of his work; others will discover one of the most singular authors of the Renaissance, of whom Carl Jung said, with admiration, that he was a precursor.’ (Alain Roussel, in ‘En attendant Nadeau‘, September 2016).

Lucien Braum chose from the two available complementary editions at the time: the Karl Sudhoff edition (called S), and the Wilhem Matthiessen  & Kurt Goldammer edition (called M & G). The Roman & Arabic numerals indicate the volume and then the page.

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1. Nature is the remedy; thus, it it her we ought to seek and learn from. (S, X,286).

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2. How can a doctor affirm that a disease is incurable, while the patient is still alive? (S, XI, 129).

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3. The remedy is not ‘given like that’ and all ‘ready-made’: It is up to us to prepare it and to cook it. To cook it and at the same time we must continuously learn from the processes we are refining, one potion at the time; in this, God is pleased with us. We ought not to be idle on Earth, but everyday busy ourselves at work. (S, X, 278).

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4. God created the remedy and the art to prepare it, so that we can busy ourselves at work and not indulge into idleness. (S, X, 129)

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5. It is in the art of preparation that the separation of evil & good is best obtained; it is then that all things are led up to their inmost degree of perfection. (S, X, 128).

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6. Because the doctor holds his efficiency not from himself, but from his remedies, it is necessary that he puts himself as a student of nature, of the world, and everything it encompasses. What nature teaches him, is what need to be at the core of his practice, and not what comes from his own mind. (S, IX, 41).

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7. All superstitions have Man as point of origin. What Man invents by himself is nothing; what is valuable and sustainable is what takes its origin in Heaven, the father of all the arts. (S, VIII, 247).

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8. If all science begins with the study of nature, it does not mean that we ought to restrict and contend ourselves with it. Rather, we must continue the search and ultimately reach what is Eternal: divine essence and its realm. (S, XII,273).

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9. Nothing exists in nature that isn’t ‘signed’, and because of these signs we are able to know what is inside all the beings duly ‘marked by these signs’. (S, XII, 91).

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10. Plants, roots, seeds, trees, fruits and all the precious gemstones that are found on Earth and in the four elements are but ‘letters’ concealing those powers; but nobody knows what these characters in their fullness. (S, XII, 195).

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11. Nature is made in such a way, that external signs do lead to virtues and superior qualities. It pleases God that nothing shall remain hidden; but, through the science of the signs, what is sealed in all creatures must be revealed. (S, XII, 177).

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12. The doctor draws the strength of plants and calls it remedy. Obviously, it is of a little weight, but it contains in it a strength coming from many pastures and fields; though, they do not constitute the remedy, only their extract can be called as such. (S, XII, 132).

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13. The doctor draws the remedy from the Earth, the magus from Heaven. Why would things behave differently in Heaven and upon Earth? Let it be figures, gems, plants or words? (S, XII, 135).

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14. Eternal intelligence implies natural intelligence, because it is because of it that Man perceives and recognizes eternal wisdom. This is why both are gathered within a Man who lives in God, for the amazement of all things. (S, XII, 29).

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15. We are the children of God, and in this aspect more powerful that the stars; thus, the idea can be verified that the star is being subject to Man’s art and that Man is able conduct the strength of the star into another body, which will become ‘similar’ to the star. (S. XII, 129).

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16. Man must not stay to much attached to the old doctrines, but must remain tuned to what Heaven each day is suggesting to him. (S, XI, 25).

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17. If all of the arts have not been revealed yet, it is because not all of the stars have exercised their power, nor imprinted their influence. This is the reason why the invention of the arts did not reach its end. (S, XII, 24).

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18. Heaven acts in concert with those who seek it. (S, XII, 24).

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19. We study the Scriptures word after word and nature, country after country. Hence, it is the same with the book of nature (codex naturae): we ought to turn its pages one after the other. (S, XI, 146).

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20. In everything there is poison, only the dose make one thing to be without venom. For instance, any food absorbed without measure becomes poison. The effects are there to prove it. (S, XI, 138).

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21. The preparation of the remedy must be conducted alike summer matures pears and wines; and, if it is conducted in such manner, then you will lead your remedy to its good completion. (S,  VIII, 182).

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22.  Even though we think and understand all things in the world, as they would be all uniform and simple, when they are brought to their completion, they are different, and they differ ultimately in their final functions. In this alchemical process, the arcanes are born in the fire, and the fire is their earth, and the earth is also their sun, in order that, in this second birth, heaven and earth are but one. (S, VIII, 187.)

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23. Does nature differ from philosophy? And is philosophy nothing else but the understanding of invisible nature? (S, VIII, 71).

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24. The Hand that has separated light from darkness and which has created heaven and earth, had also created the microcosmos of the inferior world, and from the superior world had extracted and included in the human envelop everything Heaven comprises of the elements. This is why the external Heaven is an indicator of the internal Heaven. Who can pretend being a doctor without knowing the external Heaven? (S, VIII, 9).

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25. It is from the outside that science must take its start; then, only becomes visible and obvious what is inside Man’s body. Because, the external is alike the internal; and what is not in the outside is not inside of him too. ultimately, outside and inside are one and the same thing. (S, VIII, 180).

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26. The alchemist is like the baker, in the measure he bakes his bread; the winemaker his wine; the weaver his web. An alchemist is, consequently, a person who drives to completion what nature wants, and produces something to benefit mankind. (S, VIII, 181).

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27. The person who lives by the spirit does not have enemies; but the person who does not understand the spirit has many. Nature also does not have enemies; only a person who knows nothing about nature-but some chatter originating from insane fantasies-is its enemy. (S,II, 91).

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28. The person who wants to learn about nature must know how to observe signatures and to discover their virtues; Without starting with and going through these signs, all is undertaken in vain. (S, II, 122).

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29. The spirit of the arts does not rest; it ceaselessly seeks to discover in the intimacy of nature what God has sealed in it. (S, II, 141).

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30. Like the fire passes through the iron of the stove, and alike the sun rays go through a window, so does the star-with all of its influences and attributes-passes through us. Alike the rain that penetrates the soil and has it bear fruits. Therefore, the star must penetrate us so to bear its fruits within. (S, XII, 165).

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31. The magnet of our senses draws from the star of our intelligence everyday, alike the bee draws its honey from the plants and the flowers. (S, XII, 164).

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32. In this light, what nobody knows allows itself to be discovered; and without this light all things remain in the darkness, where there is nothing to seek. (S, XII, 152).

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33. Nothing is that secret or hidden that cannot be manifested. It relies entirely upon our capacities to recognize the beings that are at our disposal to help us reveal it. (S, XII, 92).

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34. If Man does not want to learn more from what the ‘school of stone’ teaches him, if he does not want to go on a journey to seek another teacher than the one who warms himself against the stove, will achieve nothing and will set no foundations to his life. (S, XII, 124).

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35. What reaches its apex, comes down from it; it is regular. In a similar manner, God carries everything up to its time, and the harvest happens; he makes it decline too. Capricorn must concede its place to Cancer. Hence, all terrestrial elements rise and fall, like to moon, which is pleasant to look at but must also follow its cycle and rejuvenate. (S, X, 268).

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36. God has given to everything is course: up to which height and to which distance; and not further above or below. (S, XI, 268).

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37. The more we know of a thing, the more we love it. The person who does not understand and know the poor, does not like him. All things are valued upon what we know of them, and it is from this understanding that the pleasure we have from them is born. (S. XI, 207).

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38. The person who know nothing loves nothing. The person who does nothing, understands nothing. The person who is good for nothing has no checked value. But, the person who does understand, loves; the person who observes, truly sees. (S, XI, 207).

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39. Things have been created so that we could use them, but not under a ‘ready-to use’ form. Wood grows and seeks to reach its end, but does not become coal or a log by itself. Clay is found in the earth, but not the clay pots.(S, XI, 189).

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40. What the eyes perceive in the grass, in the stones or in the trees, is not the remedy. The eyes only see the dross, but the remedy is hidden within, under the slag. Therefore, we ought to allow the remedy to get rid of its dross; only then will we obtain the remedy. Alchemy is just that: Vulcan’s forge. (A Via-Hygeia note: ‘vulcania‘ in the original German). (S, XI, 187).

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41. Learn how to recognize what alchemy is; it is what, in and through fire, transforms the impure and makes it pure. (S, XI, 188).

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42. Medicine is an art which must be practiced with great consciousness and experience, and in the fear of God. Because, the person who lacks this fear, errs destroying everything carelessly. (S, XII, 150).

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43. Wisdom is a gift from God. Where he dispenses it is where to find it. It is also where to look for the arts he distributes so generously. (S, XI, 145).

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44. To what use is for us the rain that fell a thousand years ago? It is useful if it falls today. In a similar manner, to what use is the set course of the sun a thousand years ago for the year we now live in? Did Christ not give us the key to such a question: ‘It is enough, that everyday carries its own burden.’ (S, XI, 127).

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45. See a carbuncle: how it is beautiful and has such a shine! Though, it is only made of sulfur, mercury & salt. This is obvious once we decompose it: deprived of life, it is not anymore what it was. It is life that makes us not see the elements: life is a veil that is hiding them. (S, IX, 49).

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46. When the 3 (sulfur, mercury & salt) are in prefect union, health is blossoming. But, when they break the union by dividing and separating, when one drags its feet, and that the other one rushes and the third looks somewhere else: then this is the origin-point of all diseases. (S, IX, 49).

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47. God said: ‘Let it be!’ and it became, but not the art, and not the light of nature. It is only when Adam had Paradise taken from him that God created the light of nature, inviting him to feed himself through the labor of his hands. (S, VIII, 291).

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48. If time can bring rain or grow a rose, it can also bring the disease to its conclusion as it wishes. And because time has such ability, the doctor must take it into account, and understand what must be done and what must not. (S, IV, 495).

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49. Time is insightful; every hour it brings something new, like the thoughts of a Man are different at each moment and are modified at each hour of the day. (S, IV, 495).

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50. A doctor should avoid boasting himself. Because above him there is a master: time, and time plays with him like a cat with a mice. (S, IV, 495).

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51. To what use is the judgement of a doctor that quotes Serapion of Alexandria, Mansur ibn Ilyas,  Abu Bakr al-Razi, Pliny the Elder, Pedanios Dioscorides or Aemilius Macer about the virtues of vervain, saying it is proper for this or for that, while he is unable to verify what he is saying? (S, VIII, 190).

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52. While the sun illuminates him with the arts and the subtilities of natural light & the marvels of nature, Man’s greatest joy is to be alive and death ought to be his enemy, as it deprives him of the knowledge of the secrets and mysteries of nature. (S, XII, 319).

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53. Nobody knows God but who is from God; similarly, nobody knows nature but the person who is from nature. Every being remains attached to its origin. Likewise, we ought to know that every being returns to where it comes from: the Man from the first Adam goes back to earth, while the Man from the second Adam goes to eternal life, where the new birth happens. (S, XII, 326).

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54. Adam was not cast out from Paradise, as an exile from one country to another. Paradise was taken from him, because, suddenly, under his feet, under his eyes, he saw the world becoming precarious, his body becoming mortal and the incoherence of everything. He remained in the same place; it is the place that has changed.(S, XIII, 260).

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55. You awake the student, as much as he awakes you. It is another that teaches you and another that awakes what is sleeping inside of you, exactly like between students and children. (S, XIII, 299).

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56. Nobody went to Heaven because he fasted, prayed or went to church. All those who did, it is because they followed the spoor of Christ. (M, I, 18).

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57. If there is anything in you that is worthy to come out, and if it is God’s will, it will appear-even though without your knowledge or without having looked for it or having bothered about it. (M, I, 81).

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58. What must be, will be born from you and you will not know the how or where or towards where it will happen. But at the end, you will discover what you have never learned nor seen. (G Supplement, 4).

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59. Quietness is better than stress, but stress is more useful than quietness, because while resting, Man only considers what serves his happiness. But, the stressful Man lives in an everyday drill. (G Supplement, 139).

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60. The Paracelsian Pledge.

(also known as Jusjurandum)

I, Paracelsus, pledge:

To perfect my art.

To practice it as long as God allows me to,

and to rise against all the false doctrines and remedies.

Also, to love my patients, each of them more than myself.

(A Via-Hygiea note: literally: ‘more than if it was my own body’)

To not trust the appearances, but to judge things as they are.

To not give medicine blindly,

and to accept any money without deserving it.

To not trust any apothecary,

and to not exercise any violence against children.

To not assume, without knowing.

To not heal princes, any noble in his castle, or monks or nuns of some importance,

without having received my fees in advance.

To not practice in Franconia or Bohemia.

To not be complacent with religious people while they are ill.

To not insist on healing where God’s wrath is showing.

To not insist on healing when nature fails.

To not judge somebody worthy of me, while he denies me my due.

To come to help the martians, the saturnians & the melancholics overcome with sadness. (A Via-Hygeia note: Here is is about planetarian types)

All of this, I pledge, to my Creator,

to keep my word. (S, VI, 181).

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Coming soon:

A Little Aureolus Theophrastus Bombastus von Hohenheim Sampler–

Part V: ‘Manual of the Philosophers’ Stone’,

in which his medical vision is clearly delineated.

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