The Archidoxes and Medico-Chemical Works of Paracelsus

What the Archidoxes consider.

...we cast aside, and let us investigate the Mysteries of nature, in which the end confirms the foundation of truth, and not only these, but also those Mysteries which teach how to fulfill supreme charity. And this is that treasure of the supreme good, which we understand materially in this writing of our Archidoxes, and commit to the spiritual of our Monarchy.

To whom the Archidoxes are written.

Why Theophrastus is not going to write the tenth book.

From the aforementioned foundation, we derive Medicine through experience, by which we are made certain, seeing with the eye that the matter is entirely so. Therefore, approaching the practice, we will divide this book of our Archidoxes into ten parts, for a certain aid to our memory, so that we do not forget them, and at the same time speak so openly that we may be understood by ours, and not by the commoners, to whom we do not at all want these things to be manifest. For we do not wish to open our mind, thoughts, and heart to those deaf ones, as neither to impious men, but we will strive to close the arcana from them with a strong wall and key. And if by chance this labor of ours were not safe enough from those Idiots, who are the enemies of all true arts, we want the tenth book concerning the uses of the preceding ones to be not written at all, lest we show the bread of the children to the dogs. Nevertheless, the other nine will be understood abundantly enough by our own.

What is worthy of consideration in the Microcosm.

And that we may speak more openly of these arts, in this treatise on the Microcosm it must be known that in it individual things are proved and demonstrated, both those which it contains and receive medicine, and those which are mixed with it. Likewise, it is not otherwise conquered and ruled by Medicine than it follows the one leading it, as a curbed horse, or a rabid dog held by chains. In this manner, I understand Medicine to attract nature, and everything that has life. In it, three things occur to us which demonstrate by what powers such things are fulfilled and done. First, by what reason the five senses are aided by the mysteries of nature, since they do not come from nature, nor do they arise naturally, as some herb from its seed: but there is no matter there which produces them. Second, the mobility of the body must be considered: from where it proceeds, and by what it is moved or agitated, and in what way it is aided. Third, the knowledge of the division of all powers in the body is necessary, and what is fitting for each member, and that they are transmuted according to the nature of such members, although from the beginning they are of one nature.

What is the matter of the senses.

Of these therefore we will speak first, as of sight, hearing, touch, taste, and smell. Such an example teaches: Eyes have matter from which they consist, as is handed down concerning the composition of the body. Thus also concerning others: But sight itself is not from that seed from which the eye proceeds: nor hearing from the tone or from that from which the ears are born, nor touch from flesh, taste not from the tongue, nor smell from the nostrils, no more than reason proceeds from the brain, but those are bodily organs,