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Eleven books by a shoemaker of Görlitz who wrote, by his own account, because he could not help it. Ten of them stand here in the seventeenth-century English of John Sparrow, who translated Boehme within a generation of his death and whose prose is itself now four hundred years old; where that English has drifted out of reach, the facing pane carries a modern register — the same text with archaic inflection and spelling normalised by rule, never paraphrased. Nothing is reworded, and where no register appears beside a passage it is because the rules found nothing to change.
The eleventh book is not in English at all, and it is the reason this note exists.
Des trois principes de l'essence divine, printed at Paris in 1802, is the same work as Concerning the Three Principles of the Divine Essence, which stands here as the second book — the same twenty-seven chapters in the same order, opening `Du premier principe de l'essence divine` against Sparrow's `Of the first Principle of the Divine Essence`. Its translator was Louis-Claude de Saint-Martin, who gave the last years of his life to putting Boehme into French, and who has a shelf of his own in this Lycaeum.
That makes a closed circuit inside this archive, and it is worth naming plainly. Saint-Martin translates Boehme. La Iniciación, printed in Montevideo a hundred and forty years later, traces its own descent through Saint-Martin. A reader can therefore follow one thread from a German mystic of 1619, through the French philosopher who carried him into another language, to a Spanish-language monthly of the 1940s that claimed them both — and read every step of it in the original.
The two are shelved as one work rather than two because that is what they are. They are not set as facing panes: an English translation of 1619 and a French translation of 1802 are two independent readings of a lost German original, and pairing them line by line would assert a correspondence neither translator ever claimed.
1lérieureraent , mais souvent retient ta chère base affective , et la conduit prisonnitVc dans l'attrac de ce monde , dans le bain du péché ; cependant, la noble vierge sophie t'assistera toujours , et t'appellera pour te détourner des voies impies. 56, Considère cela , n'arrête pas ta base affective et ton discernement. Si ta base affective te dit: détourne toi , ne fais pas cwci ; alors sache que lu es appelé par la chère vierge ou sophie ; détourne toi aussitôt , et considère où tu es logé , dans quelle dure maison de servitude ton ame est prisonnière , et porte toi vers ton pajs natal , d'où ton ame est égarée ou émigrée et dans lequel elle doit rentrer. 57. Or donc , si tu veux suivre particulièrement le conseil de la noble sophie 3 alors en toi-même y dans ta régénération qui se fera sentir en toi si délicieusement, tu éprouveras et tu reconnoîtras , non-seulement , après cette vie , mais même aussi dans ce monde , par quel esprit cet auteur a écrit. Fin du premier volume» S O M M A I R E. Des chapitres du 1". volume. ^VERTissEMEUT du traducleuT j Préface de l'auteur yj; Chapitre 1. Du premier principe de l'essence divine £ Chapitre 2. Du premier et deuxième principe; ce qu^est Dieu et la nature , avec un plus grand éclaircissement sur le soufre et le mer- "^f^re iQ Chapitre 3. De Vexpansionou génération infinie , multiple^ innombrable de V éternelle nature. 19 Chapitre 4. De la vraie éternelle nature ; c^est- (i-dire j de P incalculable et infinie génération , de laquelle provient P étemelle essence^ qui est V essence de toutes les essences ^ d'oii est provenu , engendré , et enfin , créé ce monde avec les étoiles et les élémens , et tout ce qui se meut , remue et vit. Ouverture de la porte de la grande profondeur, 20
2Chapitre 5. Du troisième principe , ou de la création du monde matériel^ ainsi que des étoiles et des élémens ; on y fera entendre plus clairement le premier et le second principe , . 62 CHAPirsE 6. De la séparation ^ dans la création, en trois principes, 176. Chapitre 7. Du ciel , de son étemelle génération et substance ; comment les élémens sont engendrés , ce dans quoi P éternelle alliance pourra être mieux et plus amplement comprise par la contemplation et Inobservation du monde matériel, La grande profondeur 84 ( 356 ) Chapithe 8. De la production des créatures et de l'rxplojiioii de foute répétât ion , aussi bien que des étoiles et <les é le mens , et de V origine die lu substance de ce monde lo2 Chapitre 9. Du paradis ^ et de r instabilité de toutes les' créatures; comment tout prend son commencement et sa fin , et pour fjuH but les choses se montrent ici, JLa noble et très précieuse ^ortc da l'ame raisonnable 124 Chapitre 10. De la création de V homme et de son ame , et de V insufflation divine, L,*aimabre porte 148 Chapitre, h. De toutei les circonstances de la tentation «lyi Chapitre 12. De Couverture des saintes écri'- tures ; des circonstances à considérer haute" ment, La porte d'or , dont Dieu favorise le dernier monde dans lequel le lys croitra, . . 190 Chapitre i3. De la création de la femme ( extraite ) d^ Adam. La porte charnelle , misérable et ténébreuse, , » 217 Chapitre 14. De la génération et de la propagation de P homme. La très secrète porte , . . aÎQ Chapitre i5. De l'intelligence de l'éternité dans la corruptibilité ^ [ou dans lasubdivisibilité], de P essence de toutes les essences 2^3
3Chapitre 16. De la ru)ble base affective , de l' intelligence , etc, du triple esprit ; de la triple volonté ; de la teinture du penchant ; ce qui est engendré dans un enfant dans le sein de sa mère. De l'image de Dieu , de l'image animale , de Vimage de Vabime infernal , etc. La noble porte de la chère vierge sopiub ^ etc, , , , i % 3^6 DES TROIS PRINCIPES DE L'ESSENCE DIVINE. DES TROIS PRINCIPES DE L'ESSENCE DIVINE; o u Chez SE VEND A PARIS, . L A R A N , Imprimeur -Libraire , place da Panthéon , aux ci - devant Ecoles de Droit. Debrai , palais du Tribuuat , galeries de Bois. A LYON, Chez les Frères Périsse, Imprimeurs-Libraires , rue Mercière, no. i5. O N trouve chez les mêmes Libraires , V Aurore naissante y du même Auteur. DE L'ÉTERNEL ENGENDREMENI SANS ORIGINE. De Thomme; d'où il a été créé et pour quelle fin. Comment tout prend son commencement dans le tems; comment tout poursuit son cours , et ce que tout redeviendra à la fin : Par JACOB B É HM E , du vieux Seidenbourg , nommé le philosophe Teutonique ^ Traduit de TAlIemand, sur Pédit. d'Amsterdam, de 16825 •Par le Philosophe inconnu. TOME SECOND. A PARIS', DE L'IMPRIMERIE DE LARAN. AN 10. — 1802. DES TROIS PRINCIPES DE L'ESSENCE DIVINE. CHAPITRE DIX-SEPTIEME. De Teffroyable , lamentable et douloureuse chute d'Adam et d'Eve dans le paradis. Miroir de f homme. I. cl les portes de la profondeur nWoîentpas été ouvertes dans mon entendement, pour que je pusse voir ce que c'est que l'opposition qu'il y a contre le royaume de Dieu , je me persuaderois aussî qu'il s'agit d'une pure désobéissance , et d'avoir mordu dans une pomme, comme le texte de Moïse l'avance nuement , quoique Moïse ait écrit très juste.
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
1teriorly, but often retains thy dear affective base, and conducts it prisoner into the attract of this world, into the bath of sin; nevertheless, the noble virgin Sophia will assist thee always, and will call thee to turn thee from the impious ways. 56, Consider that, stop not thy affective base and thy discernment. If thy affective base say to thee: turn thee away, do not this; then know that thou art called by the dear virgin or Sophia; turn thee away at once, and consider where thou art lodged, in what hard house of servitude thy soul is prisoner, and carry thyself toward thy native country, whence thy soul is strayed or emigrated and into which it must return. 57. Now then, if thou wilt follow particularly the counsel of the noble Sophia 3 then in thyself, in thy regeneration which will make itself felt in thee so deliciously, thou wilt prove and thou wilt recognise, not only, after this life, but even also in this world, by what spirit this author has written. End of the first volume. SUMMARY. Of the chapters of the 1". volume. ADVERTISEMENT of the translator j Preface of the author yj; Chapter 1. Of the first principle of the divine essence £ Chapter 2. Of the first and second principle; what God and nature are, with a greater clearing up upon the sulphur and the mercury iQ Chapter 3. Of the expansion or infinite, multiple, innumerable generation of the eternal nature. 19 Chapter 4. Of the true eternal nature; that is to say, of the incalculable and infinite generation, whence proceeds the eternal essence, which is the essence of all the essences, whence is proceeded, begotten, and finally, created this world with the stars and the elements, and all that moves, stirs and lives. Opening of the gate of the great profundity, 20
2Chapter 5. Of the third principle, or of the creation of the material world, as well as of the stars and of the elements; there will be made to be understood more clearly the first and the second principle, . 62 CHAPTER 6. Of the separation, in the creation, into three principles, 176. Chapter 7. Of heaven, of its eternal generation and substance; how the elements are begotten, wherein the eternal alliance may be better and more amply comprehended by the contemplation and the observation of the material world. The great profundity 84 ( 356 ) Chapter 8. Of the production of the creatures and of the explosion of all repetition, as well as of the stars and of the elements, and of the origin of the substance of this world lo2 Chapter 9. Of paradise, and of the instability of all the creatures; how all takes its beginning and its end, and for what aim things show themselves here. The noble and very precious gate of the reasonable soul 124 Chapter 10. Of the creation of man and of his soul, and of the divine insufflation. The amiable gate 148 Chapter, h. Of all the circumstances of the temptation «lyi Chapter 12. Of the opening of the holy scriptures; of the circumstances to be loftily considered. The gate of gold, wherewith God favours the last world in which the lily shall grow, . . 190 Chapter i3. Of the creation of the woman ( extracted ) from Adam. The carnal gate, miserable and tenebrous, , » 217 Chapter 14. Of the generation and of the propagation of man. The most secret gate, . . aÎQ Chapter i5. Of the intelligence of eternity in the corruptibility [or in the subdivisibility], of the essence of all the essences 2^3
3Chapter 16. Of the noble affective base, of the intelligence, etc, of the triple spirit; of the triple will; of the tincture of the inclination; what is begotten in a child in the bosom of its mother. Of the image of God, of the animal image, of the image of the infernal abyss, etc. The noble gate of the dear virgin SOPHIA, etc, , , , i % 3^6 OF THE THREE PRINCIPLES OF THE DIVINE ESSENCE. OF THE THREE PRINCIPLES OF THE DIVINE ESSENCE; o r At IS SOLD AT PARIS, . L A R A N, Printer-Bookseller, place of the Panthéon, at the former Schools of Law. Debrai, palace of the Tribunate, galleries of Wood. AT LYONS, At the Brothers Périsse, Printers-Booksellers, rue Mercière, no. i5. There is found at the same Booksellers, the Aurora nascent, by the same Author. OF THE ETERNAL BEGETTING WITHOUT ORIGIN. Of man; whence he was created and for what end. How all takes its beginning in time; how all pursues its course, and what all shall become again at the end: By JACOB B É HM E, of the old Seidenbourg, named the Teutonic philosopher, Translated from the German, upon the edition of Amsterdam, of 16825 By the Unknown Philosopher. VOLUME SECOND. AT PARIS, FROM THE PRINTING-HOUSE OF LARAN. AN 10. — 1802. OF THE THREE PRINCIPLES OF THE DIVINE ESSENCE. CHAPTER SEVENTEENTH. Of the frightful, lamentable and painful fall of Adam and of Eve in paradise. Mirror of man. I. If the gates of the profundity had not been opened in my understanding, so that I might see what the opposition is that there is against the kingdom of God, I should persuade myself also that it is a question of a pure disobedience, and of having bitten into an apple, as the text of Moses advances it nakedly, although Moses has written very justly.
Our translation, period-faithful. Citable as our translation, never as the source.
Saint-Martin's French rendering of Boehme's 'Von den drei Principien göttlichen Wesens'. The same work stands in this estate in English as boehme:2. The title page also advertises 'L'Aurore naissante, du même Auteur' from the same booksellers — Saint-Martin's translation of the Aurora, whose English counterpart the estate holds as boehme:1. Reading the two versions against each other shows what a Martinist made of a German shoemaker's theosophy.
→ boehme:2
This work carries, in the author's own voice, both a set of hostile comparisons drawn against named peoples and an explicit refusal of any such boundary, and the Press publishes both rather than either alone. At Ch.25 §85 he calls the Jews blind; at Ch.17 §106 he warns of a coming visitation of the Jews and the Turks; and at Ch.26 §32-33, asked whence the Turks are grown, he answers "From thy perverted sense" — laying the rise of Mahomet at the door of christian pride and disputation. Against these stands Ch.25 §72, which opens the grace with no boundary at all: all men are invited to it, of whatever race, "whether Turks, Jews, Pagans, Christians", and no one is excluded. The same chapter that indicts turns the indictment inward at §105-106 — each believes not to dwell in Babel, and the author includes himself — and §33 concludes that God should be as near the one as the other. The contradiction is the author's, it is not resolved by him, and removing either half would misrepresent the work. Operator ruling, 2026-08-29.
This work carries, in the author's own voice, both a set of hostile comparisons drawn against named peoples and an explicit refusal of any such boundary, and the Press publishes both rather than either alone. At Ch.25 §85 he calls the Jews blind; at Ch.17 §106 he warns of a coming visitation of the Jews and the Turks; and at Ch.26 §32-33, asked whence the Turks are grown, he answers "From thy perverted sense" — laying the rise of Mahomet at the door of christian pride and disputation. Against these stands Ch.25 §72, which opens the grace with no boundary at all: all men are invited to it, of whatever race, "whether Turks, Jews, Pagans, Christians", and no one is excluded. The same chapter that indicts turns the indictment inward at §105-106 — each believes not to dwell in Babel, and the author includes himself — and §33 concludes that God should be as near the one as the other. The contradiction is the author's, it is not resolved by him, and removing either half would misrepresent the work. Operator ruling, 2026-08-29.
This work carries, in the author's own voice, both a set of hostile comparisons drawn against named peoples and an explicit refusal of any such boundary, and the Press publishes both rather than either alone. At Ch.25 §85 he calls the Jews blind; at Ch.17 §106 he warns of a coming visitation of the Jews and the Turks; and at Ch.26 §32-33, asked whence the Turks are grown, he answers "From thy perverted sense" — laying the rise of Mahomet at the door of christian pride and disputation. Against these stands Ch.25 §72, which opens the grace with no boundary at all: all men are invited to it, of whatever race, "whether Turks, Jews, Pagans, Christians", and no one is excluded. The same chapter that indicts turns the indictment inward at §105-106 — each believes not to dwell in Babel, and the author includes himself — and §33 concludes that God should be as near the one as the other. The contradiction is the author's, it is not resolved by him, and removing either half would misrepresent the work. Operator ruling, 2026-08-29.