The Archidoxes and Medico-Chemical Works of Paracelsus

Why the blind are born.

Man consists of two bodies.

Why the deaf are made.

or rather shrines in which the senses are born. Nor is it to be understood that they depend on the grace of the creator, so that they are not from the nature of man, but only infused by the grace of God beyond all nature, for this end, that if at any time one is born blind, the mighty deeds of God may be made known to us. In this place it is not to be thought so. For the aforementioned have their own insensible, impalpable body, just as the other tangible body exists against it. For every man is composed of two, namely, of a Material body and a Spiritual one. Matter gives the body, blood, and flesh: but the Spirit gives hearing, sight, sense, touch, and taste. When, therefore, one is born deaf, it happens from the defect of the domicile in which the hearing ought to dwell. For the spiritual body does not finish its operation in a badly disposed place, the cause of which we place in the degenerations of men.

In it, therefore, are known the Mighty deeds of God, that there are two bodies, namely eternal and corporal, concluded into one, just as it is also clear concerning the generation of Men. Medicine, however, works into the house, cleansing it, so that the spiritual body may be able to finish its actions in it, not otherwise than as if in a blessed or uncontaminated bed in the world.

Whence the motive force.

Afterwards, coming to the motive faculty of the body, we will inquire whence it is, and takes its origin, that namely the body unites itself to medicine, whence the motive virtue is increased. The matter is to be understood thus. Everything that lives has its motion from nature. This is sufficiently proved by itself, as far as natural motion is concerned. But that motion, which we think of, must be declared, as that which is done by choice, as if I lift my arm, it can be asked by what powers this is done, since I do not see any organ by which I pull it, but only that it is done so because I desire it to be done so. The same is to be judged concerning jumpings, walkings, and running, and also others which are done against or beyond the motion of nature: since nothing happens from proper nature, but from accident. These have their origin from the fact that the intention is a powerful mistress existing above my motion, namely in this manner.

How much the imaginative force is for motion.

Imagination: it is the house of the body.

Intention or imagination ignites the vegetative virtue, just as fire does wood, etc., as we write peculiarly about imagination. Nowhere, therefore, is it more powerful to fulfill its operations in any other thing than in its own proper body, in which it is, and in which it lives. Likewise, in every body, nothing in sense is easier than the vegetative soul, which runs and goes by itself, and is disposed to these things. For as covered or buried fire, as soon as it is bared, and has air, burns: so also my mind intends to see the remaining things. I cannot, however, direct my eyes with my hands where I want, but my imagination turns them, wherever it pleases me to look. The same is to be judged concerning going. For if I desire to proceed, and I propose that to myself by choice: then my body is directed to this