Paracelsus Opera (Huser Edition)

PHILOSOPHY TO THE ATHENIANS, BOOK II.

A And the various types of Evestra original: "Euestrorum"; in Paracelsian thought, an Evestrum is an invisible, prophetic shadow or astral body that exists for every object and person, conveying omens or dreams. are innumerable: it guides the sleeper, it foretells good and evil, it seeks out thoughts, and it carries out work without physical movement. Thus it is wonderful, and a mother of all things, among prophets and astronomers, and likewise among physicians. And where understanding does not come from the Evestra, there is no knowledge of Nature. For just as stealing indicates a death by hanging, and a wet cloud indicates rain, and urine indicates a sickness: so the Evestrum indicates everything, with nothing excluded. For upon it the Sibyls and the prophets have spoken—but as if from sleep and dreams. And thus the Evestra are in the four worlds; each one gives a presage original: "Præsagium", a precursor, and a wonder to the other: so through such breaking and rebirth, they shall be found more wonderful. We also do not wish to reject the idea that the Evestrum is the "abandoned eternal," a container of faith, and an operation of the heavenly. For we are moved to calculate against it only happiness original: "fœlicitas", blessedness original: "beatitudo", the highest good original: "summum Bonum", and the Final Judgment, to more deeply and widely ground ourselves and experience the difference between the two—that is, the just and the false—which should be noted not spiritually, but naturally.

The Conclusion of the Third Part original: "Paras"; likely from the Greek "paratext" or a specific Paracelsian division of a book of Prince THEOPHRASTUS.

In the preceding part, Prince THEOPHRASTUS clarifies and explains how, after the separation, there are four worlds, and what the Eternal is, and that nothing is created without an eternal aspect. In this is noted the Evestrum of God original: "Euestrū Dei" and likewise that of all things beneath Him: and it gives to understand the breaking of all things and the remaining of the eternal: and it is the third ground in all creatures, and ends with them. B That which, however, draws itself into a separation, as in Predestination original: "Prædestinaz", there the fourth ground begins, acknowledging in it a Final Judgment, an eternal essence of all worlds: it gives to recognize that an Age original: "Seculum" is a world, as far and wide as it is comprised, and of such Ages there are four. And they should not be understood to have any other German meaning than four, as is shown in the elements, and from world to world—that is, from the mortal to the equality of the eternal assembly.

Preface to the Fourth Part of the Great Prince THEOPHRASTUS.

A decorative square woodcut initial 'I' featuring a detailed landscape with rolling hills, leafy trees, and a small building or tower in the distance under a cloudy sky.

In this fourth part, Prince THEOPHRASTUS shows us the nature of everything that lives and everything that is dead, in what state each stands, what its appearance is, what its placement is, and what and how each thing comes into its essence—without substance, with substance, visible and invisible. Therein is understood what the Governor original: "Gubernator"; the internal ruling spirit or guiding logic of a being is, and how he is, and what his life is. Thereafter is understood herein what the highest good is, what the best good is, joy, and sorrow. Following that, understanding is given to men as to why the δ creatures exist, from whom, and from what, and for what purpose they come: therein is comprised what the body is, what the soul is, and what is eternal and non-eternal in its forms. And this part is a signifying and indicating of all figures original: "Figuren"; the outward forms or signatures of things, how each one stands and exists: and it is a "figural part" original: "Paras figuralis" because it gives to understand everything that adorns, polishes, makes, and changes the figures: therein he teaches how to do right, and what that is, and what it is good for: a complete philosophical understanding and ground for all those who desire to enter into the Eternal. Alongside this appears the explanation of why there are so many races of people, why so many languages, and why so many nations. Likewise, why there are so many faiths, and how there is one way to the Eternal, which comes not from faith, but comes alone from justice and piety. After that, how there is a way that goes alone to the heavenly, which comes out of faith, in which all sects of faiths and statutes, rules, and canons are comprised: what they are, what power and authority they have in men, what the vain and shameless life is, what unfaithfulness is, what falsehood is, and what is good and evil here and there. And this part is the greatest among the others, in indicating that Philosophy alone is the leader of man in all reason and understanding, and in her is the right life and the true life: not to regard gods, nor their law: everything is explained, why and how they are to be kept in their commandments, and without distinction, as according to Nature, and likewise what is then against Nature.