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Verlag: Meiner Verlag;, 1990
ISBN 10: 3787312935ISBN 13: 9783787312931
Anbieter: books4less (Versandantiquariat Petra Gros GmbH & Co. KG), Welling, Deutschland
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Taschenbuch. Zustand: Gut. 269 Seiten; Das Buch befindet sich in einem ordentlich erhaltenen Zustand. Sprache: Deutsch Gewicht in Gramm: 310.
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Verlag: La nuova Italia, 1997
ISBN 10: 8822118197ISBN 13: 9788822118196
Anbieter: Librodifaccia, Alessandria, AL, Italien
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Zustand: Buone. italiano Condizioni dell'esterno: Discrete con difetti, bruniture Condizioni dell'interno: Discrete con Difetti, note nel testo.
Verlag: Hamburg : Meiner Verlag, 1990
ISBN 10: 3787309829ISBN 13: 9783787309825
Anbieter: Fundus-Online GbR Borkert Schwarz Zerfaß, Berlin, Deutschland
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Zustand: Sehr gut. XL, 269 S. ; 20 cm; kart Sehr gutes Ex. - Pietro Pomponazzi (latinisiert Petrus Pomponatius; * 16. September 1462 in Mantua; 18. Mai 1525 in Bologna) war ein italienischer Mediziner, Philosoph und Humanist der Renaissance. . Zu seiner Zeit herrschte in Florenz an der Universität der Platonismus. In Padua dagegen bestand eine aristotelische Richtung; man stützte sich dabei auf die Kommentare des mittelalterlichen Philosophen Ibn Ruschd (lateinisch Averroes). Die Aristotelesauslegung nach Albertus Magnus und Thomas von Aquin war scholastisch, während die Averroisten zwischen aktivem und passivem Intellekt unterschieden. Der aktive Intellekt sei unsterblich, der passive (mit der individuellen Seele) gehe beim Tod unter. Pomponazzi wandte sich in seinem Hauptwerk De immortalitate animae (Über die Unsterblichkeit der Seele) gegen beide Auffassungen. Er verwarf - im Sinne der Aristotelesauslegung des antiken Kommentators Alexander von Aphrodisias und wie schon vor ihm Johannes Buridan - jeden Glauben an eine Unsterblichkeit der menschlichen Seele und widersprach damit Papst Leo X., der 1513 auf dem 5. Laterankonzil in der Bulle Apostolici Regiminis die Lehre von der Sterblichkeit der Seele gerade verurteilt hatte. Weil mit seiner Lehre die Drohung der Kirche mit Höllenqualen nach dem Tode unwirksam wurde, erhielt Pomponazzi Beifall seiner Leser, stieß aber beim Papst auf deutlichen Widerstand. (wiki) // INHALT : Einleitung. Von Burkhard Mojsisch. ---- Editorischer Hinweis. ---- Abkürzungen. ---- PIETRO POMPONAZZI ---- Abhandlung über die Unsterblichkeit der Seele ---- Widmung ---- Vorwort. ---- Text ---- I. Der Mensch besitzt eine doppelte Natur und nimmt eine Mittelstellung ein zwischen dem, was sterblich, und dem, was unsterblich ist. ---- II. Modelle, mit denen die genannte Vielfältigkeit der menschlichen Natur verstanden werden kann. ---- III. Das Modell, daß die unsterbliche Seele der Zahl nach eine, die sterbliche aber vervielfältigt ist, ein Modell, dem Themistius und Averroes anhingen. ---- IV. Die Meinung des Averroes wird widerlegt. ---- V. Das zweite Modell, die Erkenntnisseele unterscheide sich real von der Wahrnehmungsseele, sei jedoch wie die Wahrnehmungsseele und in Entsprechung zu ihr der Zahl nach vervielfältigt. ---- VI. Die zuvor genannte Meinung wird widerlegt ---- (u.v.a.) ISBN 9783787309825 Sprache: Deutsch Gewicht in Gramm: 377.
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Verlag: Hamburg, Felix Meiner Verlag. 1990., 1990
Anbieter: Antiquariaat Ovidius, Bredevoort, Niederlande
Zustand: Gebraucht / Used. Hardcover with dustjacket. Very good. Xl,269pp.
Verlag: Hamburg, Meiner, 1990., 1990
Anbieter: Antiquariat Thomas Rezek, München, Deutschland
8°. XL, 269 SS., 1 Bl., mit Porträt Original-Leinen mit Schutzumschlag Philosophische Bibliothek, Band 434. Text zweisprachig, mit Einführung. - Gut erhalten, sauber - die gebundene Ausgabe mit Umschlag.
Verlag: Editoriale Galileo Galilei, Livorno, 1914
Anbieter: Libreria Antiquaria Giulio Cesare di Daniele Corradi, Roma, ROMA, Italien
p.tela edit. illustrata. Prefazione di Roberto Ardigò. Introduzione, traduzione e note di Italo Toscani 294 p. in-16.
Verlag: Hamburg: Meiner Vlg. 1990., 1990
Anbieter: Antiquariat Bergische Bücherstube Mewes, Overath, Deutschland
XL, 269 S. Lit.verz. Ln.mS. Daß dieses Hauptwerk des italienischen Renaissancephilosophen Pietro Pomponazzi (1462 1525) nach seinem Erscheinen 1562 öffentlich verbrannt wurde, kann nicht überraschen; weist doch der Verfasser den Gedanken der Unsterblichkeit der Seele als unhaltbar zurück.
Verlag: Hamburg Meiner 1990, 1990
ISBN 10: 3787309829ISBN 13: 9783787309825
Buch Erstausgabe
XL, 269 S., Orig-Leinen mit Orig.-Umschlag. Erste Ausgabe.- (= Philosophische Bibliothek, Bd. 434).- Kleiner Name im Vorsatz.- Gutes Exemplar.
Verlag: Les Belles Lettres, 2012
ISBN 10: 2251801278ISBN 13: 9782251801278
Anbieter: Gallix, Gif sur Yvette, Frankreich
Buch
Zustand: Neuf.
Verlag: Felix Meiner, Hamburg, 1990
Anbieter: Antiquariat Clement, Bonn, Deutschland
Broschiert Tadellos. Zustand: 0. Aus der Reihe "Philosophische Bibliothek", hier Band 434. Gestalteter broschierter Einband , Rückentitelei, TADELLOS. Frontispiz, XXXV, 269 paginierte Seiten, Zustand WIE NEU. +++ 12,4 x 19 cm, 0,35 kg. +++ Stichwörter: zweisprachig Italien Renaissance Philosophie Gewicht in Gramm: 250.
Verlag: Editoriale Galileo Galilei, Roma, 1914
Anbieter: Libreria Antiquaria Prandi, Reggio Emilia, RE, Italien
Erstausgabe
16°; pp. 294, ril. t.tela edit. con titoli al dorso, fregi incisi e titoli al piatto, taglio sup. colorato e sguardie illustrate. Noto trattato del Pomponazzi (1462-1525) apparso in prima ediz. a Bologna nel 1516. Ottimo esemplare, non comune. Cfr. Caillet III 8820.Num. catalogo: 257.
Verlag: Stuttgart u. Leipzig, Teubner., 1994
Anbieter: Daniel Osthoff, Wuerzburg, BY, Deutschland
Gr.-8°. XI(1), 264 S. OLn. Beiträge zur Altertumskunde Bd. 48.
Verlag: Hildesh./N.Y., Olms,, 1970
Anbieter: Antiquariat Alte Seiten - Jochen Mitter, Göttingen, Deutschland
Buch
OLn. 2. 328 S., ("Über die Ursachen der natürlichen Wirkungen, oder über Verzauberungen" - eine philos. Streitschrift über Ursache u. Wirkung von Wunderheilungen durch Dämonen) Die angegebenen Versandkosten gelten bei AbeBooks und ZVAB nur für Bücher bis zum Gewicht von 1000 g (Bücher- / Warensendung). Über höhere Versandkosten bei schwereren Büchern werden Sie von uns informiert. - Wegen der EPR-Bestimmungen liefern wir nicht nach Bulgarien, Estland, Griechenland, Irland, Litauen, Luxemburg, Malta, Kroatien, Polen, Portugal, Rumänien, Schweden, Slowakei, Slowenien und Ungarn. la Gewicht in Gramm: 305 (Reprogr. Nachdr. d. Ausgabe Basel 1567).
Verlag: Lugano, Thesaurus mundi, 1957., 1957
Anbieter: Antiquariat Thomas Rezek, München, Deutschland
8°. LXIX, 483 pp., 1 f. Half-cloth (original wrapper bound in) Thesaurus mundi, bibliotheca scriptorum latinorum mediae et recentioris aetatis, 8. Latin text with apparatus, introduction, index. - Title to the back and lower fore-edge with small stamps of a monastery, else clean - 2 volumes.
Anbieter: Celler Versandantiquariat, Eicklingen, Deutschland
Verbandsmitglied: GIAQ
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Reprint bei Olms, Hildesheim, 1970. 328 S., Leinen---- Neuwertig, ungelesen. Nach der Ausgabe Basel, 1567 / Text in latein - 750 Gramm.
Verlag: Lugano: Thesaurus Mundi. (1957)., 1957
Anbieter: Antiquariat Bergische Bücherstube Mewes, Overath, Deutschland
LXIX, 486 S. Reg. Br. *unbeschnitten*.
Verlag: Cambridge University Press
Anbieter: Powell's Bookstores Chicago, ABAA, Chicago, IL, USA
Zustand: Used - Very Good. 1910. Cloth, 318 pp. Edges of cloth a little rubbed; some foxing to endpapers. Very sound.
Venice, Octavianus Scotus, 1525. Small folio. Bound in a lovely 18th century full green morocco binding with richly gilt spine, triple gilt line-borders to boards, double gilt lines to edges of boards, and inner gilt dentelles. All edges gilt. A few leaves a little closely shaven. Title-page and final blank slightly dusty/browned and last few leaves with a faint small, marginal damp stain, far from affecting text - otherwise a remarkably fine, clean, and fesh copy with only very minor occasional brownspotting. A beautiful printing with beautiful woodcut initials to almost all leaves. Large woodcut printer's device to colophon. A truly lovely copy, housed in a custom-made full leather box with gilt title to spine. 139 ff. The exceedingly scarce first edition of Pomponazzi's collected works, a milestone publication of Renaissance philosophy, which constitutes the authorized "opera" of Pomponazzi and brings together for the first time the known body of writing of arguably THE most important philosopher of the Renaissance, disseminating them to a wider audience. This seminal publication, printed in the year of Pomponazzi's death, remains to this day the standard edition of and the main source of reference to the works of "The last Scholastic and the first man of the Enlightenment" (Sandy, Randall, Kristeller). It greatly influenced the dissemination of his works and thought and came to directly influence philosophical and scientific thought of centuries to come. "Pomponazzi's thought and reputation were extremely influential in the centuries after his death. Even before it was printed, his treatise "On incantations" circulated widely in manuscript among philosophers, physicians and early modern naturalists (see Zanier 1975). Due to his mortalist theory of the soul, 17th-century "free thinkers" regarded Pomponazzi as one of their own, portraying him as an atheist (see Kristeller 1968" Paganini 1985). Enlightenment thinkers of the 18th century pushed to extremes his distinction between natural reason and faith, while 19th-century positivists, such as Ernest Renan and Roberto Ardigò, saw in Pomponazzi a forerunner of their own beliefs and a champion of naturalism and empiricism." (SEP).Pietro Pomponazzi (1462-1525) was an author of both commentaries and original philosophical treatises and also as such a key figure in the Aristotelian tradition of the Renaissance. Pomponazzi stood at a crossroad in the history of Aristotelianism - he still studied the great logicians and natural philosophers of the 14th century, which his Italian humanistic colleagues had given up (focusing instead on "man" and his place in the universe), but at the same time he had a highly original approach to the teachings of Aristotle and a unique uninhibited approach to the nature of the universe" as opposed to his contemporaries, he responded philosophically to the achievements of humanism, always seeking the truth and the "naturalist" explanation. With his wide-ranging works, published together here for the first time, Pomponazzi was a fore-runner of that difficult to define critical Aristotelianism, which sought to find the true meaning of the works of Aristotle, lay them bare and develop them further, in order to find the true nature of the universe - to explain how the world functions without any preconceived notions (like the belief in Christ, etc.). "This freedom from doctrinal orthodoxy - quite rare among Renaissance Aristotelians - was one of Pomponazzi's real contributions to the progress of scientific thought. By refusing to be bound by specific position, by constant testing and doubting. Pomponazzi brought the firm conclusions of the scholastic Aristotle to a dead end. And in doing so, he opened up a whole new philosophy of nature." (Pine, p. 19). As such, Pomponazzi occupies a truly unique position in the history of Renaissance philosophy. "Pomponazzi's thought, by combining Averroism and Alexandrism, could not be squeezed into one category or the other. Indeed all such divisions were too simple when applied to him." (Pine, p. 5). With his magnificent undoctrinal works of pure thought and reason, Pomponazzi inaugurated a tradition that was to become dominating in following centuries, founding an entirely new philosophy of nature and paving the way for the acceptance of a later mathematical view of nature. "During the twelve decades or so between Pomponazzi's arrival (1484) and Galileo's departure in 1610, the learned community that Shakespeare called "fair Padua, nursery of arts", achieved a distinction in scientific and medical studies unmatched elsewhere in Europe. Thus, Pomponazzi's career in northern Italy brought him close to the most exciting advances of his time in science and medicine. In keeping with the nature of his university appointments, he approached Aristotle from a perspective quite distant from Bruni's humanism or Lefèvre's theologizing. [.] Pomponazzi's Aristotelianism developed entirely within the framework of natural philosophy". (Copenhaver & Schmitt, p. 105).
Basel, [Per Henrichum Petri, 1556 - on colophon]. An absolutely lovely copy of the exceedingly scarce first edition, first printing, of one of the most influential and important works in the history of modern thought. A work that has for a long time been overlooked due to the gross neglect of the history of Renaissance philosophy, but which has nonetheless been seminal to the development of scientific and philosophical thought from the 16th century and onwards. With a purely naturalistic and immanent view of the natural process, Pomponazzi here frees man's thought from the bounds of religion and provides modern thinkers and scientists with pure empiricism and naturalism. "Er will das "Wissen" and die Stelle des "Glaubens" stellen" - "die "dämonische" Kausalität des Glaubens weicht der Kausalität der Wissenschaft" (Cassirer, p. 110 + 111). 8vo. Contemporary full limp vellum, with vellum cords to hinges. Remains of vellum ties to boards. A bit of brownspotting, but all in all a lovely, completely unrestored copy in its first binding. Five large woodcut initials and large woodcut printer's device to verso of last leaf. (16), 349, (3). Adams: P-1827" Wellcome: I:5153" DSB: XI:71-74.A.H. Douglas: "The Philosophy and Psychology of Pietro Pomponazzi", 1910.M.L. Pine: "Pietro Pomponazzi: Radical Philosoper of the Renaissance", 1986.Thorndyke: "A History of Magic and Experimental Science", Vol. V, 1966 (4th printing)P.O. Kristeller: "Eight Philosophers of the Italian Renaissance", 1965.J.H. Randall, in: "The Renaissance Philosophy of Man", 1956 (4th impression).B.P. Copenhaver & C.B. Schmitt: "Renaissance Philosophy", 1992.E. Cassirer: "Individuum und Kosmos in der Philosophie der renaissance", 1969 (3. Aufl. - orig. 1927).See also: Kristeller: "Renaissance Thought and its Sources"" "Medieval Aspects of Renaissance Learning"" "Renaissance Thought II, Papers on Humanism and the Arts". "Pomponazzi's thought and reputation were extremely influential in the centuries after his death. Even before it was printed, his treatise "On incantations" circulated widely in manuscript among philosophers, physicians and early modern naturalists (see Zanier 1975). Due to his mortalist theory of the soul, 17th-century "free thinkers" regarded Pomponazzi as one of their own, portraying him as an atheist (see Kristeller 1968" Paganini 1985). Enlightenment thinkers of the 18th century pushed to extremes his distinction between natural reason and faith, while 19th-century positivists, such as Ernest Renan and Roberto Ardigò, saw in Pomponazzi a forerunner of their own beliefs and a champion of naturalism and empiricism." (SEP). Exceedingly scarce first edition of Pomponazzi's seminal "De Incantationibus", perhaps the most original work of natural philosophy of the Renaissance and arguably the first work of what comes to be the Enlightenment. The work, which is one of Pomponazzi's most important productions (along with his treatise on the immortality of the soul), constitutes a forerunner of Naturalism and Empiricism and could be considered the first true Enlightenment work ever, causing Pomponazzi, our greatest Renaissance philosopher, to be generally considered "The last Scholastic and the first man of the Enlightenment" (Sandy, Randall, Kristeller). The appeal to experience is the main concern of the work, and its strict and completely novel way of treating the subject matter resulted in a hitherto unattained elevated position of philosophy in the Latin West, providing to philosophy a new method that remains dominant to this day and without which we would scarcely be able to imagine modern philosophy. Proclaiming the victory of philosophy over religion, the "de Incantationibus" changed the entire history of philosophy - philosophy being to Pomponazzi the supreme truth and the final judge of all phenomena."Pomponazzi's conclusion [in the "De Incantationibus] results from a dramatic change in method which in turn is based on a profoundly new attitude toward philosophical inquiry. Medieval theologians and philosophers as well as most Renaissance thinkers were content to limit the role of reason in nature because they sincerely believed that the Christian God intervened in the natural order to create miraculous occurrences. As we have seen, this belief prevented their scientific convictions from destroying Christian doctrine by exempting central Biblical miracles from natural process. Even those who held that Christian revelation and Aristotelian science were irreconcilable maintained a sincere fideism which allowed each universe to remain intact, each standing separate from the other. But once Pomponazzi applied the critical method of Aristotelian science to all religious phenomena, Christian miracles were engulfed by the processes of nature. Absorbed by the "usual course of nature", the miracle could no longer be the product of divine fiat. Indeed Christianity itself became merely another historical event, taking its place within the recurring cycles of nature, and destined to have a temporal career within the eternal flow of time." (Pine, p. 273)."De Incantationibus" constitutes one of the single most important works of the Renaissance. Bringing everything in the world under the general laws of nature, the history of religion as well as all other facts in experience, "De Incantationibus" gives us, for the first time in the history of philosophy an outline of a philosophy of nature and of religion, an outline that came to be seminal in the history of philosophy and science throughout the following centuries. With the main aim of the work being to determine the fact that there is no such thing as "supernatural", no magic, no omens, no witchcraft, no divine intervention, no apparitions, etc., etc. - all marvelous events and powers observed in experience or recorded in history have their natural, scientific explanation, they are all within the scope of principles common to all nature -, it is no wonder that it was placed.
Verlag: Meiner,, Hamburg,, 1990
Anbieter: Umbras Kuriositätenkabinett, Berlin, Deutschland
20 x 12 cm. 269 S. ISBN: 3787309829. Kartoniert / Soft cover. No jacket. Guter Zustand / Good condition. x. Auflage. Sprache: de. * Versandfertig innerhalb von 20 Stunden! Kt41. (YS). Jpg.
Verlag: Basiliae, ex officina Henricpetrina [Basel, Heinrich Petri] 1567, 1567
Anbieter: Antiquariaat Matthys de Jongh, Zutphen, Niederlande
Erstausgabe
. Small 8vo. [LVI],[4 blank],1015,[1 printer's device]p. Seventeenth-century panelled and blind-tooled calf, back richly gilt decorated, sides with gilt line borders, sprinkled edges, marbled paste-downs, a touch of wear to top of back. A very fine copy. First edition of De fato, libero arbitrio, praedestinatione, providentia Dei' occupying page 329-1015. This is preceded by Pomponazzi's De naturalium effectuum admirandorum causis, seu de Incantationibus', usually known as De incantationibus', published previously in 1556.In Of fate, free will, and predestination' Pomponazzi presents a double investigation of religious and philosophical determinism, examining each of these traditions in relation to free will. It is a heroic attempt to reconcile God's omniscience and omnipotence with free will'. The publication of his heretical book on the immortality of the soul ( De immortalitate animae', 1516) had caused an outrage from prominent philosophers and theologians and was publicly burnt in Venice. Since then his later and more important works were only available in manuscript and not printed until over 30 years after his death.
Verlag: Basel, Heinrich Petri August 1556, Basel, 1556
Zustand: Molto buono (Very Good). 8vo (152x96 mm). [16], 349, [3] pp. Collation: ?8 A-Y8. Large printer's device on last leaf verso (below which a contemporary hand has added the Psalms quote: ?[?] Tange montes et fumig[abunt]?). Woodcut historiated initials on black ground. 18th-century marbled calf, gilt spine with five raised bands and lettering piece, red edges (restorations to spine and joints). On the front pastedown engraved bookplate of Henry Blackett with his family's coat-of-arms and the motto ?nous travaillons en espérance? (possibly the London publisher Henry Blackett, 1825-1871). Skillfully repaired worm track to the lower margin at the beginning and at the end of the volume not affecting the text, round worm hole in the lower blank margin throughout most of the volume, pale damp stain to the upper outer corner of the first and last leaves, otherwise a very good, clean copy with several reading signs and marginal annotations in Latin (slightly trimmed) by a contemporary hand. RARE FIRST EDITION of the De incantationibus (?On incantations?), the only work by Pietro Pomponazzi included in the Index of forbidden books (first in the 1580 Parma index, then in the 1596 Roman one) and a true landmark in the history of philosophy. The work takes its cue from a question posed by the Mantuan physician Ludovico Panizza regarding the explanation of some miraculous events (two seriously ill kids and a man wounded with an arrow healed with spells and a flour sieve moved only by the sound of words) and the existence of demons. Always remaining within the frame of the Aristotelian philosophy, the work firmly rejects all magical cures and events, while supporting a physical explanation of all magical phenomena in direct controversy with the demonological and astrological literature of the time, which in the same years was fuelling the witch-hunt. By bringing everything that is in the world under the general laws of nature, the De Incantationibus comes to the conclusion that there is no such thing as magic, witchcraft, miracles, etc., as all marvelous events and powers observed in experience or recorded in history have their natural explanation. ?In regard to the religious issue, I have tried to show that he [Pomponazzi] makes a claim for the absolute truth of philosophy and relegates religion to the purely practical function of controlling the masses. Religious doctrines contain a kind of truth because they can persuade men to act so as to preserve the social order. But religious doctrine has social value rather than speculative veracity [.] rational truth is the only truth. It is really compatible only with complete disbelief. And I think that this is the statement that Pomponazzi makes. The only doctrines that he accepts are those of philosophy. Philosophy rejects the personal Christian God acting within history and eliminates the miracles of religion. Philosophy reduces to the absurd the notion of a life after death. And finally philosophy destroys revelation itself by viewing it as the product of heavenly forces rather than the act of divine will? (M.L. Pine, Pietro Pomponazzi Radical Philosoper of the Renaissance, 1986, pp. 34-35). The De Incantationibus is together with his treatise on the immortality of the soul Tractatus de immortalite animae, first published at Bologna in 1516, probably Pomponazzi's most important and influential achievement, as it constitutes a forerunner of naturalism and positivism. In the De Incantationibus ?Pomponazzi's conclusion results from a dramatic change in method which in turn is based on a profoundly new attitude toward philosophical inquiry. Medieval theologians and philosophers as well as most Renaissance thinkers were content to limit the role of reason in nature because they sincerely believed that the Christian God intervened in the natural order to create miraculous occurrences. As we have seen, this belief prevented their scientific convictions from destroying Christian doctrine by exempting central Biblical miracles from natural process. Even those who held that Christian revelation and Aristotelian science were irreconcilable maintained a sincere fideism which allowed each universe to remain intact, each standing separate from the other. But once Pomponazzi applied the critical method of Aristotelian science to all religious phenomena, Christian miracles were engulfed by the processes of nature. Absorbed by the ?usual course of nature', the miracle could no longer be the product of divine fiat. Indeed Christianity itself became merely another historical event, taking its place within the recurring cycles of nature, and destined to have a temporal career within the eternal flow of time? (Pine, p. 273). The text, which had a tormented elaboration and the author never considered concluded, was composed in 1520 (the preliminary epistola to Panizza is dated Bologna, 24 July 1520) and circulated widely in manuscript form until it was published posthumously in 1556 (and again in 1567) by the Protestant physician, alchemist and editor Guglielmo Grataroli. Guglielmo Grataroli (or Gratarolo or Gratarol) was born at Bergamo. After completing his medical studies in Padua, he returned to his native city to practise medicine. In 1546 he underwent a conversion to Protestantism and after suffering persecution by the local inquisition he fled to Basel, where he practised as a physician and taught at the university. In 1552 he published an unusual pamphlet in which he expressed his own religious beliefs, including a millenarian admonition to the fauthful (Confessione di fede, con una certissima et importantissima ammonitione). He entered in contact with Calvin in Geneva and associated with printing circles in Basel and Strassburg. He compiled an index to the Basel edition of Galen's works and produced a number of small tracts on medical topics intended to constitute a sort of self-help encyclopedia for educated laymen. But Grataroli is also remembered as the maker of his compatriot's, Pietr.