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

or meat, and drink wine or water. Rather, we may sustain our body from the air and with the earth-clod. And that food was arranged as it is for us to experience, which we want to explain in Monarchia Dei the Monarchy of God. Although we grant that our work, walking, and the like, could not be done without temporal, corporeal eating, for many reasons: because the procurement of food is also a cause, like a medicine against sickness. Therefore, we now want to distinguish in what manner such things come into the body, and how they are distributed by it to all parts of the body. It is to be understood just as when brandy is poured into water; the whole water tastes of it, and it is equally distributed through the entire body. Or just as when ink is poured into wine, everything becomes black. Thus also in the body, the Humor vitæ humor of life drives it faster than we have said by the examples. But in what manner it transforms itself, that same nature lies in the limb that grasps it; it extends that into its own likeness. As there is bread: if it comes into a man, it becomes human flesh; if it comes into a dog, it becomes dog flesh; into a fish, fish flesh. It is to be understood that through the power of nature, things taken into oneself are transformed and adapted according to the nature of the limbs that lie at that same place.

So also, regarding medicines, it is to be understood that they are transmuted in the limbs according to their property, as the limbs are, and yet they take the strength, powers, and virtue from their own substance, according to whether the dispersion is good or bad, subtle or not, depending on what the medicine is. If it is from the Quinta Essentia fifth essence, its transmutation becomes stronger; if it is from the coarse, it remains as such. Just as a painting is adorned according to the colors, the nobler it is, and if not, so is the painting. Therefore, we are of the opinion to put together our experience and arrange it for a pastime, and so that we may be mindful of our practice for less forgetfulness, should we be in need of the same. We set the ten books, and let the ninth rotate in our Occipitio occiput/mind for the sake of the idiots; and yet it is enough said for our own. And let no one be astonished at our writing; for although we set ourselves against the old way, our experience gives it to us, which is a mistress in all things, and through it we test everything and see it visibly.

To the Reader.

In the autograph, no book was found here in the order of books which would be called the Second Book. Likewise, two parts are not to be made from the preceding Prologue and Microcosm, because the author himself draws them together here: End of the Prologue and Microcosm, First Book, etc. Therefore, there is no other book which would be the second to be added here, unless one wishes to keep the order that he himself made above in the catalog, where he calls this following book, Concerning the Mysteries of the Elements, the second one himself. Although in the book Concerning Arcana, not far from the beginning, he refers to the second book of Archidox, where he speaks of the double arcanum, of God and Nature; through which he perhaps wants to be understood what he said just on folio 5 concerning the double body, eternal and corporeal: that this first one might still be counted as two books. Let this stand in everyone's pleasure. It is not of great importance. However, there is no other reason for this disorder and inequality than that the author, out of little attention, overlooked such things himself, etc.