Hostname: page-component-848d4c4894-pjpqr Total loading time: 0 Render date: 2024-06-27T09:11:12.441Z Has data issue: false hasContentIssue false

Paracelsus'S Two-Way Astrology II. Man'S Relation to the Stars

Published online by Cambridge University Press:  05 January 2009

Extract

The preceding paper described how all-pervasive was the influence that Paracelsus designated ‘astral’. In what sense, then, is it true that he placed restrictions, on astrological powers? The restriction applies to the more limited and usual sense of astrology, referring to the control of events on earth by the stars in the sky. Paracelsus was not prepared to hand over our fates entirely to a distant autocracy of the stars quite beyond our control.

Type
Research Article
Copyright
Copyright © British Society for the History of Science 1964

Access options

Get access to the full version of this content by using one of the access options below. (Log in options will check for institutional or personal access. Content may require purchase if you do not have access.)

References

1 Jevons, F. R.. See p. 139.Google Scholar

2 Pagel, W., Paracelsus, 1958, p. 66.Google Scholar S. Karger, Basel.

3 Koyré, A., Mystiques, Spirituels, Alchimistes, 1955, p. 47.Google Scholar Librairie Armand Colin, Paris.

4 Thorndike, L., A History of Magic and Experimental Science, 19331941, i, 112. Columbia Univ. Press, New York.Google Scholar

5 Examples by the dozen in Thorndike, op. cit., vols, i to iv.

6 Ibid., iv, 548.

7 Ibid., iv, 529–543. Much the same line of attack had been adopted a century earlier by Nicolas Oresme and Henry of Hesse (Ibid., iii, 407–418 and 497). Facts such as these must be borne in mind as qualifications to the reference by Pagel (op. cit., p. 66) to ‘the unlimited power ascribed to them (the stars) in the Middle Ages and at Paracelsus's own time’.

8 Thorndike, , op. cit., v, 159331.Google Scholar

9 Natural explanation is insufficient to show exactly which individuals will be stricken by the plague (De peste libri tres, Sudhoff ix, 580); cf. also Ibid., p. 574.

10 ‘…stars and men have similar powers’. Astronomia magna, Huser x, 75.Google Scholar

11 Man ‘is a lesser universe, and has the whole firmament with its powers hidden within himself’. Concerning the Nature of Things, Book IX, Waite i, 174.Google Scholar

12 Paragranum, 1. Ausarbeitung, Sudhoff viii, 9697.Google Scholar One may imagine the illustration to refer to a glass vessel inverted over a liquid. Cf. also Das Buch Paragranum, Sudhoff viii, 160.Google Scholar

13 De peste libri tres, Sudhoff ix, 568.Google Scholar On occasion, indeed, Paracelsus explicitly denies that microcosm can affect macrocosm (Das Buch Paragranum, Sudhoff viii, 168Google Scholar), thereby falling into line with the position taken by Ptolemy (Tetrabiblos, transl. Robbins, F. E., 1940, p. 19.Google Scholar Loeb Classical Library, Heinemann, London).

14 De peste libri tres, Sudhoff ix, 570.Google Scholar

15 Consideration of the Stars, Waite ii, 289.Google Scholar

16 Erklärung der ganzen Astronomie, Sudhoff xii, 457Google Scholar; Astronomia magna, Sudhoff xii, 42.Google Scholar

17 Ein ander Paragranum, Huser ii, 125.Google Scholar

18 Concerning the Nature of Things, Book IX, Waite i, 174175.Google Scholar The will is like a curtain shielding man from the influence of heaven (Das Buch Paragranum, Sudhoff viii, 163Google Scholar). Animal wisdom separates the good from the bad in what comes from heaven (Erklärung der ganzen Astronomie, Sudhoff xii, 458Google Scholar). One is reminded of the great importance of the concept of separation in general, and in particular the separation of the good from the bad parts of the food effected by the archeus in the stomach.

19 Interpretation of the Stars, Waite ii, 285.Google Scholar

20 De virtute imaginativa, Sudhoff xiv, 316.Google Scholar

21 Cf. Pagel, , op, cit., pp. 178–182.Google Scholar

22 De peste libri tres, Sudhoff ix, 567, 572, 576577.Google Scholar

23 Ibid., p. 579; cf. also pp. 593–595. Later in the same work (p. 598), however, we are told that man must control himself with his highest wisdom (here attributed to his fifth essence). If we do not master the earth and heaven in us (i.e. our elemental and astral components), they master us. Then Mars, Saturn and Venus (representing lies, envy and lust) triumph over us, and therein lies the cause of plague. We are thus left wondering, is not the real beginning in the macrocosm after all? The uncertainty underlines again the near-equivalence of inner and outer stars which results from the two-way interaction between them.

24 Consideration of the Stars, Waite ii, 293.Google Scholar

25 Ibid., p. 300. Magic was, for Paracelsus, the manipulation of natural rather than supernatural forces. Thus the magus works through nature, as distinct from the saint who works through God (Astronomia magna, Sudhoff xii, 130).Google Scholar

26 Francis Bacon, Novum Organum, Book I, aphorism 3.Google Scholar

27 Koyré, , op. cit., p. 50.Google Scholar

28 Pagel, , op. cit., p. 203et seq.Google Scholar

29 Visible factors he despised as obvious and uninformative. ‘It is opposed to the usage of art to say that a complaint is, for example, jaundice; any rustic knows this. Let him say rather: This is the disease of Leseolus. Thus, in one word, you comprehensively express the cure, property, name, quality, disposition, art, and science thereof. For Leseolus cures jaundice and nothing else.’ Concerning the Three Prime Essences, Waite ii, 320.Google Scholar Similarly, merely to recommend trial of a medicine to see if it does good is something any clown can do (Das Buch Paragranum, Waite ii, 151).Google Scholar

30 The point is well put in the probably spurious De occulta philosophia, Sudhoff xiv, 538, which contrasts the ‘great secret wisdom’ of magic with the ‘great public folly’ of reason. Cf. also Temkin, O., Bull. Hist. Med., 1952, xxvi, 201.Google Scholar

31 Man is the centre of heaven and earth, like a pip in an apple (Astronomia magna, Sudhoff xii, 164).Google Scholar

32 Kristeller, P. O., and Randall, J. H., in Petrarca, et al. , The Renaissance Philosophy of Man, 1948, p. 19. Univ. of Chicago Press.Google Scholar

33 Apart from his recurring fondness for excrement, a selection from the rich vocabulary of abuse that he heaped on other physicians includes terms which might be rendered as unholy rascals, money-priests, louse-hunters, scoundrelly Jews, sows, ignorant boobys, lousy sophists, blockheads, calf-doctors, simpletons, slovenly cooks and torturers (Oettli, T., Schweizerische Medizinische Wochenschrift, 1941, lxxi, 1121).Google Scholar

34 Pagel, , op cit., p. 316.Google Scholar

35 Ibid., pp. 218–222.

36 Plotinus, Enneads IV.4.31 and IV.4.45; translation by S. MacKenna, 2nd edition revised by B. S. Page (Faber and Faber, London, 1956). The idea is implicit, too, in the story of the battle of the star-spells or star-rays which the jealous Olympius directed against Plotinus but which the latter made to boomerang by his superior soul-power (Porphyry, Life of Plotinus, chap, 10, in Plotinus, op. cit.; cf. also Merlan, P., Isis, 1953, xliv, 341).CrossRefGoogle Scholar

37 Hildegard von Bingen, Heilkunde, transl. Schipperges, H., 1957, pp. 6667.Google Scholar Otto Müller, Salzburg.

38 Trithemius, an early teacher of Paracelsus, was abbot of Sponheim, almost within sight of Hildegard's convents, and was much impressed by her writings (Singer, C., From Magic to Science, 1928, p. 223. Ernest Benn, LondonGoogle Scholar). W. Pagel (Ambix, 1960, viii, 125Google Scholar) traces (on p. 153) the influence of Hildegard on Paracelsus in another context.

39 Porphyry, , op. cit., chap. 8.Google Scholar