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Title: The Devil's Doctor: Paracelsus and the World of Renaissance Magic and Science
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Manufacturer: Farrar, Straus and Giroux
List Price: $27.00
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| The Devil's Doctor: Paracelsus and the World of Renaissance Magic and Science by Farrar, Straus and Giroux More about science's arrogance than Paracelsus | I very much looked forward to reading this book, as I have been interested in Paracelsus for many years. But it does not strike me that Ball is interested in Paracelsus. Quite the contrary--throughout the book, he evidences his disdain for Paracelsus. As I read along, I found myself wondering why he had chosen to write the book at all.
Important ideas that Paracelsus is credited with developing or originating are missing in Ball's treatment. For example, the Doctrine of Signatures, which Paracelsus developed and which was taken up by later medical Paracelsians and became widespread, gets hardly any attention. In fact, I learned more about Paracelsian ideas from Principe's recent book on Boyle as alchemist, which I happened to read at the same time. Principe did not feel obliged to sneer at Paracelsus at every turn.
I also found that the organization of the book was problematic. For instance, a chapter might be named for the time Paracelsus spent in Ingolstadt, but that chapter does not actually discuss it.
If you are interested in Paracelsus, this is not the book for you. If, in contrast, you are interested in snickering at the past from what you imagine to be the exalted heights of scientific rationalism, this book will very much gratify your sense of self-importance. | | The Devil's Doctor: Paracelsus and the World of Renaissance Magic and Science by Farrar, Straus and Giroux Comprehensive but not very helpful for understanding Paracelsus | The voluminous study written by P. Ball bears evident mark of his profession, that is of his being physicist. One has to appreciat how many historical topics he was able to cover in his book, less impressive is, nevertheless, his ability to discover the most important ones and to explain Paracelsus thought on the ground of the historical context so carefully described. Author's basic despise -- at least that's what I feel in his book -- for questions of theology and religion that, according to him, have at best a historical importance seems to prevent him from better understanding of real problems of Paracelsus, and even of real meaning of his "magic". Well, according to the title, Ball wanted to describe Paracelsus in the context of the "renaissance magic and science", yet this picture would be, and is, distorted if the effort is not made to understand the complex of his thought from his perspective, to find out what for him is important.
Another thing is that Ball works only with english anthologies and even, if I'm not mistaken, only with english written sources in general. Sure, it's not very easy to read Paracelsus in the original Swiss German dialect, yet to me it seems inevitable if one wants to get out of beaten tracks of long rooted, sometimes superficial opinions, and to get inside the text and thoughts.
So, if you want to read a reliable and better balanced study on Paracelsus' natural philosophy as well as on his theology (and you are not craving for an "esoteric" interpretation) read rather Andrew Weeks' nicely short monograph on Paracelsus and keep reservation about Ball's book: historically he seems to have found the proper sources to use, but systematically he's then not going deep enough to discover the "real" Paracelsus. If you read in German check the brand new and very valuable, although a little difficult-to-read, book by M. Bergengruen (Meiner 2007). Or just reach for the old, eventhough also partly one-sided "Introduction" by W. Pagel to add some more insights in the paracelsian thought. | | The Devil's Doctor: Paracelsus and the World of Renaissance Magic and Science by Farrar, Straus and Giroux Shifting Cultural Plates | The Devil's Doctor is a remarkably well written biography of Paracelsus as well as social history of his life time, that period in European History when the Scholastic mindset of the Medieval was being challenged by the coming Enlightenment. Ball, who writes with great clarity and skillful organization shows Paracelsus as a unique individual in the middle of this social revolution, not seeing the whole picture, but living on both sides of the split.
An alchemist who grew up in a mining region of Switzerland where the manipulation of metals was prevelant he received a scolastic education in medicine. He left early because he realized that the medicine of the Greeks no longer served. He sought out the best teachers and herbalists to educate himself and was recognized as one of the best doctors of his time. He grew up in the Roman church, but thought, wrote, and preached independently his own brand of spirituality barely escaping condemnation for heresy.
I had read bits and pieces about Paracelsus over the years, but gathered almost nothing about the man. By putting Paracelsus in his time and many places (the man traveled a get deal for the times), Ball has made him real and his significance to European, and so world, history understandable.
I can't say I disliked anything about this book. Except, maybe, the fact that Paracelsus was associated with so many interesting characters who deserved books of their own, which I'll probably never find. I highly recommend this book to those interested in this period of history even if they scoff at alchemy. If they scoff, Ball will give them a better understanding of its significance to the period. | | The Devil's Doctor: Paracelsus and the World of Renaissance Magic and Science by Farrar, Straus and Giroux Fascinating portrait of Paracelsus but with avoidable errors | I read the *The Devil's Doctor* in conjunction with *Renaissance Magic and the Return of the Golden Age: The Occult Tradition and Marlowe, Jonson, and Shakespeare* by John S. Mebane. I read them to learn what magic meant to people in the sixteenth century - so that I could better appreciate Shakespeare's play, *The Tempest*.
In the *The Devil's Doctor*, Philip Ball gives a fascinating portrait of a man who believed in both science and magic. In fact, in his medical practice he did not distinguish the two. Paracelsus used both in his attempts to cure diseases and to gain mastery over the external world - which, of course, includes other human beings.
While I cannot judge the accuracy of Dr. Ball's historical and biographical claims about Paracelsus, his misunderstanding of fairly basic Christian teachings surprised me. Here are three examples:
1) Ball states that it was not "his (Paracelsus') intention to say anything that ran contrary to the established position of the church - he was indeed intent on defending the divinity of the mother of Christ, against suggestions that she was mortal." Hello. The Catholic Church does not and did not teach the "divinity" of Mary. Nor does the Church teach that she was not mortal. (The doctrine of the Assumption does not mean she was immortal like a goddess.)
2) In describing how people at that time viewed the spirit world, Ball asserts: "Christian dogma insisted that supernatural beings were universally evil." It did? What about St. Michael and the other angels, not to mention the Communion of Saints?
3) Regarding demonic influences, Ball states: "Paracelsus briefly mentions the *Obsessi*, who are obsessed (possessed) by the devil." Paracelsus, like any sixteenth century Christian, would have known that obsession and possession refer to two very different conditions.
I don't want to make a big deal out of these errors, as if there was something unique about Philip Ball. When reporters, university professors and others write about the Catholic Church, their IQ seems to drop 20 or 30 points. It's hard to know exactly why since today we have this great thing called the Internet. A simple Google search would have enabled Dr. Ball to avoid the above errors. | | The Devil's Doctor: Paracelsus and the World of Renaissance Magic and Science by Farrar, Straus and Giroux Great if you already know about the Renaissance, weak otherwise | I think some of the other reviews, especially those by Haines and Hardy, describe very well what is contained in the book. So I'll review the book more than the actual material in it.
I came to this topic not knowing anything about the Renaissance and the movement at that time from "magic" to science. So, on the one hand, the book was incredibly interesting. However, on the other hand, while Ball is a good researcher he is not a great author. Thus it is really tough for a novice, such as me, to gain a good general grasp of Paracelsus from this book. For instance, Ball never presents a general guide to help put everything in perspective. If you already have some knowledge of Paracelsus and/or his world, such a guide isn't necessary. But if you are a neophyte, such as me, this omission makes the book very hard to follow, especially because of two traits of Ball's writing. First, on virtually every page Ball introduces 1 or 2 or 3 or 4 or ... more people, most of whom show up for a paragraph or two and then wonder off stage, never to be seen again. A few, however, emerge as more important. But without any general guide, it's impossible to know in advance who will be important and who will be a flash in the pan. Second, this fact combines with the point that Ball frequently goes off on a tangents. But, once again, without any general guide it is impossible to determine if the topic is a tangent that will, indeed, be tangential or if the topic is a tangent that will be a major factor in Paracelsus' life and/or importance. As a result, if you are a novice to the Renaissance it is a constant struggle to see and to grasp the "big picture" about Paracelsus' life and importance. Instead, you will read many very fascinating small points about Paracelsus, the Renaissance, medicine and doctors in the 16th century, and alchemy. But the big picture is, at best, elusive. It takes literally until the last chapter, where Ball writes about Paracelsus' followers and the eventual replacement of Paracelsus' beliefs with modern science, for the general picture to start to emerge. And even then, it's a struggle to put together the pieces that are being presented.
If the key material in last chapter had been presented and expanded upon in the first chapter, I'd happily give the book 5 stars. Alas, however, it was not. And so the book gets 3 stars. If you want a source of really neat trivia about Paracelsus or the Renaissance, this is your book. If you want an understanding of the importance of Paracelsus and do not already have a good foundation on this topic, prepare to work. | | The Devil's Doctor: Paracelsus and the World of Renaissance Magic and Science by Farrar, Straus and Giroux Product Description | Philippus Aureolus Theophrastus Bombast von Hohenheim, who called himself Paracelsus, stands at the cusp of medieval and modern times. A contemporary of Luther, an enemy of the medical establishment, a scourge of the universities, an alchemist, an army surgeon, and a radical theologian, he attracted myths even before he died. His fantastic journeys across Europe and beyond were said to be made on a magical white horse, and he was rumored to carry the elixir of life in the pommel of his great broadsword. His name was linked with Faust, who bargained with the devil. Who was the man behind these stories? Some have accused him of being a charlatan, a windbag who filled his books with wild speculations and invented words. Others claim him as the father of modern medicine. Philip Ball exposes a more complex truth in The Devil's Doctor—one that emerges only by entering into Paracelsus’s time. He explores the intellectual, political, and religious undercurrents of the sixteenth century and looks at how doctors really practiced, at how people traveled, and at how wars were fought. For Paracelsus was a product of an age of change and strife, of renaissance and reformation. And yet by uniting the diverse disciplines of medicine, biology, and alchemy, he assisted, almost in spite of himself, in the birth of science and the emergence of the age of rationalism.
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