The Sixth Part of the Books and Writings of the Noble and Highly Learned Philosopher and Physician Paracelsus

none the less is sufficiently understood by our own.

And so, as we speak of the arts, we must understand de Microcosmo concerning the microcosm, in which all such things are tested and demonstrated: whatever is in it that attaches itself to medicine, and mixes itself into it. The medicine itself is also compelled to follow this, like a tamed horse or a raging dog that is led on a leash. It is for us to understand that medicine, nature, and everything in which life stands, are drawn along in this manner. In this, three things meet us, which show us from what power the same has such an effect. First, for what reasons the five senses are improved through the mysteries of nature, since they are not from nature, nor do they grow naturally as a herb grows from a seed; for there is no Materia matter there that produces them. Second, the mobility of the body is to be considered: what incites it, and what drives and moves the same, and in what manner help can be brought to it. Third, how all power is distributed in the body, and how it divides and transforms itself with every limb according to the nature of that same limb, and yet it is initially one single nature.

Therefore, we say concerning the first: as is seen from the sight, hearing, sensitivity, Gustu taste, and Sensu sensation, such an example may be observed. The eyes, in their matter, have a beginning from which they originate, as is discussed de Corporis Compositione concerning the composition of the body; likewise the others just mentioned. But the sight is not from the seed from which the eye comes, nor is the hearing from that from which the ears grow, nor is the sensitivity from the flesh, nor is the taste from the tongue, nor is the reason from the brain; rather, they are merely a press and a box in which they are born. Nor is it that they wait for the grace

of the Creator, as if they were not of the nature of man and were infused by God out of grace. From this, a blind person sometimes springs forth, so that the Magnalia Dei great works of God may be recognized, which is not understood in that way. For the pieces just mentioned have their Corpus body within them intangible and insensible, just as the body is sensible. And every human is composed of two: from Corpore Materia material body and ex Corpore Spirituali from the spiritual body. Materia gives body, blood, and flesh; Spiritus spirit gives hearing, sight, Sensum, sensitivity, and Gustum. If now a mute is born who hears nothing, it springs from a lack of the housing in which the hearing ought to lie; for the Corpus Spirituale does not perform its work without a properly ordered place, the reasons for which we set forth de Generatione Hominis concerning the generation of man. Thus are the Magnalia Dei recognized, in that there are two bodies, eternal and corporeal, enclosed in one, vt patet de Generatione Humana as is evident concerning human generation. But the medicine works by illuminating and cleaning the house, in which the Corpus Spirituale may sufficiently perform its being, like a Sibeta civet cat in an unblemished chamber.

Thereafter, we must consider the mobility of the body, from where it comes, and what its origin is. Why the body unites with the medicine, and thus the mobility is strengthened, is as follows: Everything that lives has its mobility from nature, from its growth. And it is sufficiently proven, quo ad naturalem motionem regarding natural motion. But the mobility that is more pressing for us to explain, which happens according to my will—such as when I lift an arm, by what power does that happen, since I see no register with which I pull it, but I just will it—so it is with walking, running, jumping, and the like, which are such things that