Rychardus wrote to the physician attending Luther, that he had heard of the illness of the new “Elias” (Luther), but now rejoices to learn he is convalescent. It was evident that God was preserving him. In the meantime, out of pity [in a letter not extant], Apriolus had given him various particulars concerning Luther’s illness and his sleeplessness. He points out that it was not sufficient that Luther should only enjoy some sleep every second night, though, of course, his mental exertion explained his sleeplessness, hence, as a careful physician, he recommends his friend Magenbuch to give the patient a certain sleeping-draught, which he also describes, and with which Magenbuch (“_qui medicum agis_”) must already be acquainted. “But if,” he says, “the pains of the French sickness disturb his sleep,” these must be alleviated by means of a certain plaster, the mysterious components of which, comprising wine, quicksilver (“_vinum sublimatum_”), and other ingredients he fully describes; this would induce sleep which was absolutely essential for the restoration of health. “For God’s sake take good care of Luther,” he concludes, and adds greetings to Apriolus his informant.[427] Divergent interpretations have naturally been placed upon this letter by Luther’s friends and enemies. It might have sufficed to detail the circumstances and the contents of the letter, did not the somewhat violent objections raised against the view, that, owing to the information given him by Apriolus, Rychardus took Luther to be suffering from the French sickness, render some further remarks necessary. It has been said that Luther was not ill at all at the time Rychardus wrote, but had recovered his health long before. It is true that in June, 1523, his life was no longer in danger, since Rychardus had heard from Giengerius, who came from the fair at Leipzig, that Elias had recovered (“_convaluisse Heliam_”); but then his friend Apriolus forwarded the above disquieting accounts (“_multa de valetudine adscripsit_”) which led Rychardus to write his letter, which in turn is an echo of his informant’s letter. The circumstance that Luther was on the whole much better is therefore, as a matter of fact, of no importance. It has also been said that “Rychardus can be understood as speaking in general terms without any reference to Luther.” According to this view of the matter the physician’s meaning would amount to this: “Luther must be made to sleep by means of the remedy well known to you [and which he describes], but if along with it (‘_cum hoc_’) the pains of the French sickness should disturb anyone’s sleep, they must be allayed by a plaster,” etc. It is surely all too evident that such an explanation is untenable.