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[Paracelsus: precursor and father of modern astrological medicine].
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[Etiology and nosology of "rage" and "mania" in the texts of Paracelsus].
In this paper etiological and nosological concepts of the Renaissance medico, alchemist, philosopher, and theologist Theophrast von Hohenheim ("Paracelsus" (1493/94-1541)), concerning the "taubsucht [rage, fury]", the "mania", and contextual aspects, are shown. Paradigmatic oscillations between concepts of the present time and the views of Hohenheim are analyzed. Four kinds of "taubsucht" are presented by Hohenheim in his earliest psychopathologically orientated treatise "Von der Taubsucht". Their relations towards later texts are described. He introduces many disorders in later texts, e.g. "mania", "lunatici", "ebricata", "phantasmata", "vihisch vernunft", that resemble aspects of the four kinds of "taubsucht". Three main principles of etiology are documented and characterized as "theological-ethical", "elemental-sidereal", and "alchemistical". Contrary to today's preferred "descriptive" approach the main principle of Paracelsian classification is seen as "etiological-dimensional". Seven etiologic dimensions are described. Hierarchical correspondences between these dimensions are investigated. The seven dimensions are characterized as: a) Elemental influences (incorporation of psychotropic substances) b) Firmamental-sidereal influences (astrological and astronomical emanations) c) Spiritual influences (spirits deranging man's mind) d) Alchemistical ("chemical") influences e) Secondary diseases (caused by some pre-existing disorder) f) Intrinsic ethical and moral dispositions as the final cause of disorders (theological-ethical view) g) Heredity. By evaluating the paradigmatic aspects of Hohenheims nosological approach, differences with today's mainstream-views of psychiatry are seen in the field of "invisible" (spiritual and transcendental), "etiological-dimensional" explanations for the derangement of the mind (see b, c, f). Potential similarities are considered in the field of "visible" (materialistic), dimensions (see a, d, e, g). It is concluded that Hohenheim strives towards an integration of spiritual and materialistic aspects in the application of etiological and nosological tools. Hohenheims concepts are summarized as a 16th century "integrative" psychopathological approach.
Horseman a break from 'chloroform in print'.
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[Paracelsian thought, neo-platonism, and hermetic medicine: Joseph du Chesne].
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[Peace policy by accusations of heresy against Johannes Crato (1519-1585) and denunciation of Paracelcius followers as Arians].
Since 1563 the Paracelsians were publicly denounced as Arians who denied the full divinity of Christ. A work of Alexander von Suchten, who was personal physician of the Polish King, triggered the polemic. The "Propositiones" of Suchten outlined a doctrine of salvation based on chemistry and medicine. As can be proved the pamphlet was influenced by heterodox christologies and doctrines of justification. But there are no indications of contacts between Suchten and Polish antitrinitarians of his time. Actually the public denunciation of the Paracelsians as Arians was a clever political move of the Emperor's personal physician Johannes Crato who aimed at the reformation of medicine in a humanistic sense. This aim was threatened by the fundamental opposition of the Paracelsians, exactly as his irenic religious policy was jeopardized by the growing confessional dogmatism. In this situation Crato used the instrument of denunciation as a means to dissociate himself from medical and theological extremists. The Zurich naturalist Konrad Gessner supplied him with the basic idea. Thomas Erastus, medical professor in Heidelberg, worked out the accusation in detail.
[Some features of the relationship between Lullism and pseudo-Lullism in the early modern times].
In this work, the author presents, following a chronologic sequence, some aspects of Llull's image that became controversial during the 16th century, especially the discussion about the idea of Llull as alchemist, which developed around the 16th century. To this end, the author analyses the origin and development of the polemic since the 14th century, including the "official" positions. At the same time, the two positions (Llull the achemist and Llull the philosopher) are related to similar occurrences outside the Iberian Peninsular, especially in France and Italy.