The Caretaker
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Paracelsus - 18/June/2023
🕑 Added 2023-06-18 16:42:36 +0000 UTCPARACELSUS
Sometimes, good ideas need a bastard. Doctor, lay-theologian, grandfather of toxicology, and quite possibly the most important alchemist in history, Phillipus Aruelious Theophrastus Bombastus von Hoenhiem –better known as Paracelsus– was a preeminent shit-talker in a Europe that already contained Martin Luther. He was the five-foot-nothing, always-armed-with-a-sword bastard who would shit-talk his way into laying the groundwork for modern medical science.
PARACELSUS THE DOCTOR
Before we discuss how Paracelsus changed medicine, we must discuss medicine before Paracelsus.
Welcome to the year 1530. You are a doctor in the city of Nuremberg. A sick person comes to you, and asks for healing. The first thing you do is consult your advanced, cutting edge medical textbooks. You’re a pretty wealthy and successful doctor, so you’ve got all three books: Galen, Hippocrates, and Avicenna. You, like your other respected contemporaries, are a humorist, meaning you understand that all bodies have a unique balance of four substances called humors. Blood, Phlegm, Black Bile, and Yellow Bile. If this person is sick, it means that their humors have become unbalanced in some way. Your job is to balance them again.
The first thing you would do is determine what type of illness they have. Is it hot or cold? Is it dry or wet? Their forehead is warm to the touch, and their nose is running. Bingo, this is a hot, wet illness. You’ve studied quite a bit, so you know which herbs are good, and which herbs are bad. You need to prescribe them cold, dry herbs. You write them a prescription with dozens of ingredients. After all, the more different types of cold herbs in the medicine, the more effective it will be. Your patient will take that prescription to an apothecary, who will assemble the medicine for a price.
Someone comes to you with a huge infected wound on their leg. It needs to be amputated. You are insulted that they came to you. You’re not some lowly surgeon. Surgeons are glorified butchers, people who saw off limbs on battlefields. Maybe some surgeons have the good sense to learn anatomy at a university, but even then, they don’t garner anywhere near the respect that you do as a doctor.
Paracelsus thinks you’re an idiot. He hates your guts, and he tells you to your face every time he sees you. He calls himself Theophrastus, which is like calling yourself “Einstein 2.” Instead of Theophrastus, you and your other doctor friends call him Cacophrastus, literally “shit-speaker.” But what really pisses you off is that, infuriatingly, he is a better doctor than you and most of your friends.
Where humorists believed that all illness was the result of an imbalance of the humors, Paracelsus believed this was only scratching the surface. He believed that humoric imbalances were themselves only symptoms of a deeper problem; conflict between the fundamental forces that made up the body. Paracesus outlines three different types of disease:
One: There are natural diseases, problems which result from physical damage or imbalance of the body. A broken leg, a poisoning, starvation, etc. These were easily treated by keeping the patient clean and safe while the bodies natural healing abilities did their work.
Two: There are astral diseases, problems which result from the influence of the greater macrocosm. Meaning, Paracelsus believed that when the planet Mars passes over your country, it bathes that physical location in Mars Energy, an abundance of which can cause some materials to produce clouds of poison and corruption. This was his theoretical explanation for mass illnesses.
Curiously enough, this was also his explanation for psychological illnesses. Consider how an interaction with an angry stranger can ruin one’s mood for the rest of the day. Paracelsus points out the physiological effects of strong emotions on the body, and quite logically ties this into his hermetic theory of disease. If reading a nasty letter can affect the body, surely the signs in the stars also affect the body. These were tricky to treat, requiring a good deal of astrological math to produce metal amulets stamped with the signs of the planets to counteract the mix of astral forces causing the illness.
Three: Divine diseases. There are some illnesses which resist all attempts at treatment. God has decided that you must shit your brains out. Perhaps this is a punishment for some sin, perhaps it is not. It is not for the doctor to question the divine will. The only thing to do is pray.
[include the humor chart]
PARACELSUS THE ALCHEMIST
Paracelsus was a man who believed that wisdom can come from anywhere. He was a doctor, but he was also an Alchemist, an Astral magician, and a Hermetic Mage. By the time he had established his practice in Strasbourg in 1526 he had already traveled Europe, learning medical techniques from military surgeons, barbers, bathers, village women, alchemists, monks and those regarded as magicians. [1, 29]
Medical knowledge at the time held that some substances were good, and others were bad. In practice, this led to medicines prescribed in poisonous doses. The logic was that if two aspirins are good for a headache, then two thousand aspirins will make you immune to headaches for the rest of your life. Paracelsus thought this was nonsense. He railed against apothecaries, saying “the poison makes the dose” and thereby inventing the field of toxicology. Without this foundational precept, toxicology as a field of science would not exist.
But Paracelsus didn’t pull this out of thin air. Paracelsus’s medical theories are a direct result of his interest in the recently-translated alchemical works of Hermes Trismegistus. The paracelsian body is a hermetic microcosm, a small system governed by the same rules as the greater universe. Just as alchemists could use alchemy to chemically “distill” precious metals from ore, Paracelsus believed that a doctor should be able to distill the helpful essences from a substance, creating a more effective, pure medicine.
Paracelsus made what is likely the final great contribution to alchemy, the Sulphur-Mercury-Salt theory. First mentioned in his 1530 work Opus Paramirum, Paracelsus agreed that there were two alchemical substances: Sulphur, which gives substances form, and Mercury, which drives activity, but there is also Salt which denotes mass.
PARACELSUS THE MAGICIAN
In Paracelsus, we see elements of both the Hermetic school of thought, and the christianity-influenced grimoire tradition. To the Hermetic mage, the body is a microcosm of the greater macrocosm. The dance of the planets and the movement of fluids through the body are, in some fundamental way, linked. Paracelcus theorized that particular types of disease were caused by the influence of particular planets. By inscribing the sign of a particular planet on a pendant, one could protect themselves from their unbalancing influences.
Paracelsus also held the St. Augustine conception of magic. There was good, divine “Magie” and evil, diabolical “Zauberei.” To Paracelsus, a true magus always acted in concordance with God, combining what is natural with what is holy. To Paracelsus, becoming a mage required learning from books, but also a higher spiritual calling. [1, 159]
Paracelsus’s world was one governed by spirits. The atoms of the world were moved with intent by invisible beings in accordance with the divine plan. Perhaps there was a logic to their motion, but every minute change in creation was the result of a living, thinking, spirit.
Paracelsus was a Christian. He believed that all spirits came from God, but some spirits were closer to God than others. For most Christians, there were two sub-categories of spirits. There were the good spirits, the angels who helped administer creation, and there were evil spirits, the demonic entities who consorted with necromancers and witches. Paracelsus believed in a third type: The Elemental.
Paracelsus was a Hermetic. For the Hermetics, the material world was just about the least godly thing in creation, the furthest thing from the pure spirit of divinity. Paracelsus believed that the spirits who administered the basest four elements of the material world were so far removed from divinity that they should be considered their own sub-type.
In 1566, several years after his death, Ex Libro de Nymphis, Sylvanis, Pygmaeis, Salamandris, et Gigantibus etc. ) was published. He argues that each of the four elements has its own type of governing spirit. Gnomes for earth, Slyphs for air, Nymphs for water, and Salamanders for fire. He depicts these spirits as much like us: they have societies, wear clothes, and are even capable of bearing children. However, they would occasionally give birth to monsters like dwarves, sirens, giants, and will-o-the-wisps.
Like any sensible being in Renaissance Europe, elementary spirits desired salvation through Christ. Unfortunately, elementals were not born with immortal souls, and the only way to get a soul is to marry a human. Mind you, elementals do not steal souls, but Paraceclsus warns against the dangers of consorting with them. Marry a salamander, and her nature will draw her back to the flame, causing her to vanish into the fireplace with her new soul in tow.
Paracelsus even recounts the tale of Peter Dimringer von Staufenberg, a nobleman who married a Nymph, only to denounce her as a devil and marry a new woman; a dire mistake, as the nobleman turned up dead shortly after the wedding. In Paracelsus’s eyes, this murder was entirely justified. By falsely repudiating his wife as a demon, God had granted the nymph the right to punish her husband for adultery. [1, 143]
PARACELSUS THE NECROMANCER, AND THE NECROMANCY OF PARACELSUS
Paracelcus and his followers were, much like Agrippa, hounded by accusations of nefarious magic throughout his life. This reputation as a necromancer would only increase after his death, as Paracelcus was no longer able to talk shit to defend himself. However, many of these accusations, and a large part of his enduring legacy as a magician, rest on a single work: The Archidoxes of Magic.
I will take an editorial stance, paracelsus did not actually write the Archidoxes of Magic. The text was published after Paraeclsus’s death by Robert Turner, a man now infamous for falsely attributing magical texts to prominent historical figures. He published Agrippa’s Fourth Book of Occult Philosophy, which was not written by Agrippa. He published Peter D’abano’s Heptameron, which was not written by Peter D’abano. And now, he published Paracelsus’s Archidoxes of Magic, which was not written by Paracelsus.
Archidoxes is spurious but make no mistake, Paracelsus was absolutely a magician. His critics were right about one thing: He encouraged doctors to study magic, even evil magic! Especially evil magic! If maladies can be caused by nefarious magicians, is it not a doctor’s responsibility to cure their ills? If the world was full of evil sorcerers flinging spells at innocent Christians, the only logical response would be to protect and heal the afflicted.
So while Paracelsus’s cures were revolutionary improvement on galenic treatments like bloodletting, his treatments regularly included things like amulets made from planetary metals, stamped with the signs of planets, and charged with astral energies. Indeed, part of his success as a doctor was that his cures did nothing, while his contemporaries were actively bleeding their patients to death.
Paracelsus was not immune to this! His hermetic theories of medicine led him to occasionally prescribe tinctures that contained astrologically potent yet biologically toxic substances like mercury, or antimony.
Paracelcus was especially well regarded by the Rosicrucians.
Represents the last major alchemical innovation (Suphur-Mercury-Salt theory) before Robert Boyle moved us to the copuscular theory.
Paracelsus and his followers were constantly dogged by accusations of dark magic.
He believed in the power of magic. He urged doctors to study magic, even dark magic, so they might understand when an illness was magical in nature.
His hermetic views and subscription to the Doctrine of Signatures sounds magical, but it was scientific for him.
He wasn’t a humorist per se. He believed that Illness was the result of conflict within the forces of the body as a microcosm of the greater macrocosm.
Now, while his treatments were often better than galenic medicine, his treatments did often contain shit like mercury and antimony.
He also prescribed astrologically charged amulets or lamens, which could treat sorcerous diseases.
He was, like Agrippa, hounded with accusations of evil magic. Especially after his death when he couldn’t defend himself. However, this reputation rest on a single text. The Archidoxes of Magic. Which was printed by Robert Turner, famous for also printing the spurious Fourth Book of Occult Philosophy, and the Heptameron. Paracelsus definitely did not publish this.
On the Secrets of Alchemy, while attributed to Paracelsus, is decidedly non-paracelsian, arguing for a mercury alone theory. The book deals mainly with the preparation of medical-magical astrological tinctures that could be used in medical practices.
Second chapter of SoA reports to be the occult philosophy of Paracelsus.
Thee works were probably composed by Gherhart Dorne, or Jaques Gorie aka Leo Suavius.
Don’t get paracelsus wrong. One cure attributed to him in AoM is the infamous “weapon salve” in which a patients blood is applied to the weapon which caused the wound. This was mocked by just about everyone.
The symbol associated with him, the “Trident of Exorcism” is not actually for exorcism. Its to give you a bonar.
Gimme like 5 pages max. Im at p 90
[who is paracelsus]
- Anti-Galen, bit of a brag. Said that he was the best doctor ever
- Deeply spiritual person
- United alchemy and medicine by treating the body as a microcosm
- Invented laudanaum
- SHIT. TALKER.
- Introduced sulphur-mercury-salt
[medicine before P]
- Humor Theory
- Surgeons and Diagnosticians were different people.
- P needed to re-define disease
- Proposed that clouds of poison were created though astral misalignments. Everything contains that which both nurtures and poisons. The key is balance.
- Hated Apothecaries. Most medicines at the time contained like 40-60 ingredients. The idea being that if you had a hot-wet illness, you needed as many cold-dry ingreidents as possible.
- Paracelsus said that literally anything in nature was poison if you prepared it improperly.
“Theophrastus von Hohenheim, later called Paracelsus,was probably less than 1.5 metres tall (5 feet), and by comparison, the sword he carried must have seemed enormous. Rumour had it that he kept a medicine in the sword’s pommel capable of curing almost anything. Why not? The Renaissance world was one of wonders and marvels, a world in which the old and trusted mixed with the new and unexpected.”[1]
Certainly he took patients and treated them on the
basis of techniques linked both to traditional medicine and to
those he had encountered during his journeys, to the learning
and procedures of military surgeons, barbers, bathers, village
women, alchemists, monks and those regarded as magicians.[1, 29]
Make your way to Basel, he announced, if you want to learn
true medicine (illus. 5).[1, 30]
[1, 34] Paracelsus burning books
“Oddly, Paracelsus and Galen agreed on this point. Art
perfected nature and refined those who acquired knowledge
of her secrets.” [1, 37]
How did a physician gain improvement? In perfecting the art of medicine through reading the book of Nature, how was ‘reading’ to be done? The first and most important book to read was the book of wisdom. Since everything in nature comes from God, including medicine, one needed to seek medical knowledge first through prayer. ‘This’, Paracelsus instructed, ‘is the [proper] path to school.’11 [1, 38]
He conceived of the body as a microcosm of the greater design.
Alchemy is that which completes that which has not come to its end . . . As there are alchemists of metals . . . who separate the impure from the pure by means of the fire . . . there are also alchemists of medicine who separate what belongs to a medicine from what does not. So you see what kind of art alchemy is. It is the art of removing the useless from the useful and bringing a thing to its final being and material end [1, 40]
Paracelsus also rejected the notion that all things in the immediate physical world were composed of earth, air, fire and water. In his view, there was something that preceded even them: the cosmolog- ical wombs, as he called them, of Sulphur, Salt and Mercury. These were known as the ‘first three’ (tria prima); they pro- duced each body, sensitive as well as insensitive, metals and minerals, as well as herbs, plants, animals and people. [42]
He had been called the ‘Luther of physicians’ and knew that the same crowd hated him as they hated the religious reformer, wishing for them both the punishment of eternal fire. [1, 51]
Studying the heavens meant studying their influences, and the celestial powers that connected the human body to the heavenly bodies Paracelsus called astra. [1,52]
Disease, in other words, was not something outside nature, not some other order of thing, nor was it nature gone wrong. Disease was part of nature, part of the intelligence of nature; it was
that part of nature that knows how things should be when things fall apart, as everything must. Disease is the intelligence by which the body knows to be sick, to fall apart a little or a lot, in one way rather than another. [1, 53]
Paracelsus says there’s three types of disease: Disease from unbalanced humors, Disease from words and emotions, and Disease directly from god. All have different levels of treatabilioty.
Nothing in nature was without poison, Paracelsus ex-
plained, but by means of alchemy, human artistry separated
away what was harmful and impure and delivered to the body
what was pure and healthful. [1, 77] He points out taht dogs and cats can eat the same thing, and itmight kill one of them
Alchemical techniques involve purification of heat. Paracelsus was accusing apothecaries of essentially giving people raw ingredients, with all the dirt and poison still included.
Nature herself was, in her divine origin, a giant
pharmacopoeia in which each part (plants, animals or min-
erals) was created for the alchemist to treat specific illnesses
in the body. The alchemist–physician knew which part of
nature to use to treat specific parts of the body because each
plant, animal or mineral was ‘signed’ – we might better say de-
signed – by God for its intended purpose. [1, 80]
These doctrines of signs and signatures and microcosms were not new. They’re hermetic. And we have our good buddy Marsillio Ficino to thank for that!
Paracelsus was certainly aware of the so-called ‘Hermetic
tradition’ and, as we will see a little later, viewed magic as a
feature of the spirit-packed world in which he lived. [1, 82]
Finding correspondences in nature was part of that tradition, but
Paracelsus added a special twist – not entirely original, but a
trademark nevertheless. This was the idea that in defining
the relationships between medicines and disease, God had
designed local substances which, when properly prepared,
would effectively treat local illnesses.
Paracelsus had been
writing treatises critical of religious ceremony and practices
and had got himself caught up in a rebellion against the city’s
prince-archbishop, Matthäus Lang (1468–1540).10 At court
Paracelsus may well have been marked as a dangerous out-
sider, social renegade and heretic, and Lang knew how to deal
with people like that. [1, 126]
Education was
key to completing the perfection of the human and physical
world, and in emphasizing the notion of completing creation
through education, Paracelsus reflected an idea that might
be considered profound. Far from being an original idea, this
notion was, in fact, very old. Closer to the time of Paracelsus,
it was revised by an Italian scholar who died very young named
Giovanni Pico della Mirandola (1463–1494). It is the idea
that the human being stands at the centre of creation with one
foot in the material world and one in the world of spirit or
intellect. He or she is both a part of nature and is able to
observe nature. The human being provides the means by which
nature comes to reflect upon its own existence, is able to think
about itself, to know itself. Through the human being, nature
becomes self-conscious. This gives the human being enor-
mous dignity, and the responsibility of education becomes a
responsibility of cosmic and divine proportions. [1, 132]
Paracelsus’s books of lay-theology: One
was called Liber de sancta trinitate (A Book Concerning the
Holy Trinity) and the other De septem punctis idolatriae christianae
(Concerning Seven Points of Christian Idolatry [1,133]
Chreyben von den Kranckheyten so die Vernunfft Berauben (Diseases that Rob a Person of Reason).
He first accounted for
the causes of epilepsy and mania and then turned his atten-
tion to the origins of the sufferings of those he called insane.
The insane, he said, were of four types: lunatici, insani, vesani
and melancholici.[1, 143]
PARACELSUS ESSENTIAL READINGS NOTES:
Nature and man, not ancient texts, were his sources: he believed that a pious Christian faith, the evidence of his own senses, and a system of correspondences between the macrocosm and the microcosm surpassed the knowledge gleaned from the writings ot Hippocrates, Galen, and Avicenna. [2, 14]
His astrological, alchemical, and occult insights were rooted in the contemporary philosophy of Renaissance neo-Platonism, natural magic, and cabbalism. [2, 14]
he other names were attributed only later and it was not until 1529 that he used the name Paracelsus, probably to signify ‘surpassing Celsus’ (the Roman writer on medicine), by which he is best known. [2, 14]
Paracelsus sought a universal knowledge, a knowledge that was not to be found in the books or the faculties. The young doctor now embarked on a series of extensive travels around Europe. Between 1517 and 1524 these wanderings led him from Italy across France to Spain and Portugal, through France again, then to England, Germany, Scandinavia, Poland, Russia, Hungary, Croatia, across to Italy and thence to Rhodes, Constantinople and, possibly, Egypt. [2, 15]
Firstly, he wrote the Paragranum (1529-
30), intended as a book ‘beyond the grain’. In this he demanded
that medicine should be based on four pillars: natural philo
sophy, Astronomy (the relationship between man and the
heavens), Alchemy (the science and preparation of chemical
remedies), and Virtue (the inherent power of the particular
individual, doctor, patient, herb, or metal). [2, 20]
Here he
completed his great Opus Paramirum—the ‘work beyond
wonder’— in 1531. This book contains Paracelsus’ mature med
ical theories, including expositions of his theory of three sub
stances (Sulphur, Salt, and Mercury), a chemical system of
medicine which Paracelsus substituted for the ancient doctrine
of the four elements; the processes of digestion and nutrition;
the nature of women; the matrix (womb), sexuality, and duction; diseases due to ‘tartar’ (stone); psychic phenomena and
illnesses arising from the imagination.
[2, 20]
14-20 is a short biography
Paracelsus thus exhorts man to
‘seek, knock and find’ and further his knowledge of Nature
as a religious duty to understand the work of God. [2,24]
Magic was an essential part of Renaissance neo-Platonic
philosophy, first exemplified in the influential works of Mar-
silio Ficino (1433-99). Magic in this context does not mean
the cultivation of demons, but the capture and direction of the
divine virtues in natural objects for the benefit of man. This
‘natural magic’ was fundamental to Paracelsus’ world-view and
science. Firstly, magic reveals the invisible influences between
things, providing the basis of medicine, philosophy, and astron
omy. Secondly, magic is an action or practice, by means of
which the magus can bring heavenly forces down to earth, into
himself, or on to other objects, which thus acquire the power
of the transferred virtue, be it from a star, a plant, a gem, or
any other natural object. [2, 26]
By contrast, mystical and magical modes of
thought seek similarities, sympathies, and ‘wholes’ in Nature
and the cosmos. Paracelsus’ notion of experience, his advocacy
of homoeopathy, his doctrine of‘signatures ’ (whereby the form
of an object symbolizes its virtue or essential action), all indi
cate a holistic world-view based on the traditions of Gnosti
cism and the Cabbala. [2, 26]
Physicians endowed with the powers
of magic and the Cabbala will themselves act as Archei in the
restoration of health. [2, 32]
But noble is he who can grasp as one the whole family
of arts in his brain and bring them all together. [2, 112] (ASTRONOMIA MAGNA (1537-8)
ASTRONOMIA MAGNA basically says that all these different types of magicians hate each other. The diviner dismisses the astrologer, who dismisses the necromancer, the reader of signs, etc. This is silly, because to be good at any of it, you have to be good at all of it.
Explanation of magica and its species: magica is divided into six Species. [2, 126] COME BACK TO THIS
SOURCES:
[1]Paracelcus, an Alchemical Life, Bruce T. Moran
[2] Paracelsus, Essential Readings, Goodrick-Clarke
[3]Paracelsian Moments, Ed. Metzner
[4]Paracelsus, Essential Theoretical Writings, Brill.
[5] Hanegraaf dictionary, Paracelsus starts at 922
