Abstract Paracelsus's matter theory remains a puzzling subject, especially insofar as his division of matter and the human being is concerned. Paracelsus's early matter theory, as presented in perhaps his most significant chemical work, the Archidoxis, was influenced by John of Rupescissa and contained elements that the mature Paracelsus — greatly influenced by theological concerns and his own unique biblical exegesis — would abandon due to their nonconformity with scripture. The article stresses Paracelsus's interpretation of Genesis 2:7, and the author argues that the Paracelsus of the Astronomia Magna (1537–38) — somewhat echoing the theories in his so-called "meterological writings" — held that the cosmos and microcosm (man) consist of soul, sidereal body (also mortal spirit), elemental mortal matter (a combination of seeds and the tria prima of salt, sulfur, and mercury as produced in the four elemental mothers of air, earth, fire, and water), and eternal body (e.g. the resurrection body). The focus in this article is on mortal matter; Paracelsus's natural philosophy and theology become much more accessible when one understands this quadripartite division.

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隐形子宫：重新思考帕拉塞尔苏斯的身体和物质概念

摘要 帕拉塞尔苏斯的物质理论仍然是一个令人费解的课题，特别是就他对物质和人的划分而言。帕拉塞尔苏斯的早期物质理论，也许是他最重要的化学著作《Archidoxis》中提出的，受到鲁佩西萨的约翰的影响，其中包含成熟的帕拉塞尔苏斯——深受神学关注和他自己独特的圣经解释的影响——会因不符合规范而放弃的元素与经文。这篇文章强调了帕拉塞尔苏斯对创世记 2:7 的解释，作者认为大天文学的帕拉塞尔苏斯 (1537-38)——有点呼应了他所谓的“气象著作”中的理论——认为宇宙和微观世界（人类) 由灵魂、恒星体（也是凡人的精神）组成，元素的凡人物质（种子和盐、硫和汞的三元组的组合，产生于空气、土、火和水的四种元素母体）和永恒的身体（例如复活的身体）。本文的重点是凡人；当人们理解这种四分法时，帕拉塞尔苏斯的自然哲学和神学变得更加容易理解。