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Like the better known Prophecies of Nostradamus, the Prophecies of Paracelsus are exceedingly cryptic, filled with allegorical symbols and capable of being reinterpreted for any purpose. It comes with 32 surreal woodcuts which seem to reveal additional details about each prophecy.
With its innovative studies and its extensive catalogue of texts erroneously attributed to Paracelsus (1493/4-1541), this volume explores largely overlooked aspects of the Paracelsian movement in Renaissance and early modern medicine, science, natural philosophy, theology and religion.
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Drawing on the whole range of relevant manuscript and printed sources, Charles Webster considers Paracelsus's life and works, explores his advocacy for total reform of the clerical, legal, and medical professions, and describes his precise expectations for the Christian church of the future.
In 1573, the alchemist Anna Zieglerin gave her patron, the Duke of Braunschweig-Wolfenbüttel, the recipe for an extraordinary substance she called the lion's blood. She claimed that this golden oil could stimulate the growth of plants, create gemstones, transform lead into the coveted philosophers' stone—and would serve a critical role in preparing for the Last Days. Boldly envisioning herself as a Protestant Virgin Mary, Anna proposed that the lion's blood, paired with her own body, could even generate life, repopulating and redeeming the corrupt world in its final moments. In Anna Zieglerin and the Lion's Blood, Tara Nummedal reconstructs the extraordinary career and historical afterlife of alchemist, courtier, and prophet Anna Zieglerin. She situates Anna's story within the wider frameworks of Reformation Germany's religious, political, and military battles; the rising influence of alchemy; the role of apocalyptic eschatology; and the position of women within these contexts. Together with her husband, the jester Heinrich Schombach, and their companion and fellow alchemist Philipp Sommering, Anna promised her patrons at the court of Wolfenbüttel spiritual salvation and material profit. But her compelling vision brought with it another, darker possibility: rather than granting her patrons wealth or redemption, Anna's alchemical gifts might instead lead to war, disgrace, and destruction. By 1575, three years after Anna's arrival at court, her enemies had succeeded in turning her from holy alchemist into poisoner and sorceress, culminating in Anna's arrest, torture, and public execution. In her own life, Anna was a master of self-fashioning; in the centuries since her death, her story has been continually refashioned, making her a fitting emblem for each new age. Interweaving the history of science, gender, religion, and politics, Nummedal recounts how one resourceful woman's alchemical schemes touched some of the most consequential matters in Reformation Germany.
Theophrastus Paracelsus, doctor, chemist, and mystic was born in Switzerland in 1493. He is celebrated as the man who, on his appointment as town physician and lecturer in the University of Basle in 1526, preceeded his lectures by a solemn burning of the books of his illustrious predecessors Galen and Avicenna. In the course of a tempestuous life, he helped to transform the highly abstract and theoretical view of medicine into one observation and experiment, diagnosis and treatment. At the same time, he was a visionary who believed that the life of man was inseparable from that of the universe; and that man is penetrated by the astral spirit as well as having a soul.Paracelsus' prophecies were first published in German in 1530 and enjoyed considerable popularity for about a century. Thereafter they fell into oblivion until rescued in the nineteenth century by the Kabbalist and Magician Eliphas Levi. The prophecies comprise 32 allegorical pictures each accompanied by a prognostication, a preface, and an elucidation. Paracelsus' images are usually obscure. It was as if he saw the future as a series of moving pictures on a film but was only able to describe them out of chronological sequence.Most of the events predicted are concerned with the church or state and the span of time involved seems to be 24 and 42 , or probably multiples thereof. Like other occult works of the period, the course of future events is never explicitly stated. It is up to the reader to use his insight and imagination to draw his own conclusions from the subtle hints that Paracelsus gives.