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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.
1118. Et de même que le premier p^clit^ a frappé •par un seul sur tous ; de même aussi la régénéraiioa perce par un seul sur tous, et elle n'est fermeté à personne ; pourvu seulement que l'on le veuille. Celui qui parle autrement n'a aucune connoissance du royaume de Dieu , mais il parle historiquement, sans l'esprit de la vie. 119. Nous voulons exposer ici soigneusement, profondément et en ordre , les grandes merveilles de Dieu , pour consoler l'Adam malade qui est encore dans la presse , et est obligé de se laisser châtier rudement. Ceci sera contre toutes les portes du démon , et aussi contre toutes les ligues et les sectes ; et sera fondé en principes et en lumière, tel qu'il nous est donné de Dieu , et en outre sur la base des saintes écritures , sur la précieuse parole de la promesse dans les prophètes et les pstuiumes , aussi bien que sur les écrits apostoliques. Et ouoique nous ne citions pas exactement tous leurs écrits, nous voulons cependant , les indiquer s.iffisamment pour celui qui ne se contenteroit pas de cette sommaire description. La porte de rincarnation de Jésus - Christ fil« de Dieu. Les articles de la ferme foi du chrétien, «l^o. Ame chérie, nous n'écrivons pas des bagatelles , ceci est sérieux , il y va du corps et de l'ame -, ^us devons en rendre compte , comme d'un talent <*» 17. ( />! ) qui nous est confié. Si quelqu'un se scandalise 1 qu'il regaide bien ce qu'il fait. Il est vraiment tems de se réveiller du sommeil , car l'époux vient.
2121. I. Nous chrétiens, croyons et confessons que l'éternelle parole de Dieu le père (Jésus- Christ) est devenu un vrai homme substantiel, avec ua corps et une arae dans le sein de la vierge Marie , sans le concours d'un homme. Car nous croyons qu'il a été conçu de l'esprit saint et engendré du sein de la vierge , sans altération de sa chasteté virginale. II. De plus , nous croyons qu'il est mort dans son corps humain, etiqu'il a été mis dans le tombeau, III. De plus , qu'il est descendu aux enfers et qu'il a brisé les liens dont le démon tient l'homme prisonnier , et qu'il a délivré l'ame de l'homme. IV. De plus , nous croyons qu'il est mort volontairement pour nos péchés , qu'il a réconciHé soa père , et nous a remis en grâce près de lui. V. De plus , nous croyons qu'il est ressuscité de la mort au troisième jour , et est monté au ciel , et est assis à la droite de Dieu le père tout puissant. VI. De plus , nous croyons qu'il reviendra au dernier jour pour juger les vivans et les morts, et prendre à soi son épousé, et condamner les impies. VII. De plus , nous croyons qu'il a ici sur la terre une église chrétienne , qui est engendrée dans son sang et dans sa mort , comme ua corps en plusieurs membres ; qu'il la soigne , et la régit par son esprit et sa parole 5 et qu'il la purifia 'tP ] ( 5» î ™- '' - » „,r 1p saint baptême qu'il a or continuellement pa le sa.n J^^^^^^ ^^ ^^_^ donné lui-même et P" „ j, ^^ lui.même corps et de son sang, pourqu elle sou "\m Tplus, nous croyons qu'il la prot^EetTa ma^tient.e't la conserve dans une umté d. *t:r maintenant nous allons , en panant de la Jp ;fonde , exposer ci-après dans uu .Wea» m\l ce que c'est que notre conno.ssance. C est lot que cela est nécessaire. (53) ,^m ■ ■ * ^' CHAPITRE DIX-HUITIEME.
3De la promesse de la semence de la femme, et du briseur de serpent ; de la sortie d'Adam et d'Eve du paradis ; de plus : De la malédiction de Dieu ; comment il maudit la terre à cause des péchés de Thomme. I. No us ne devons pas traiter de ceci , par une pure ostentation , ni jouer avec les mystères , écrire une chose , et en professer une autre avec la bouche , pour plaire aux oreijles des hommes , comme cela arrive maintenant , où on se couvre toujours avec un manteau étranger , ce qui est une hypocrisie , et une jonglerie. Dans de tels écrivains il n'y a aucun espiil de Dieu , mais ils sont des voleurs et des meurtriers , et c'est leur orgueil qui conduit leur plume. S'ils avoient la puissance , il» anéantiroient tout , quoiqu'ils fassent , de bouche , des demi professions sous un n.anteau emprunté. Mais on doit parler et écrire librement du fond de son cœur , sans voile. Car le Christ a oté le voile y et son visage amical brille devant tout le monde , comme un témoignage pour toutes les nations. 2. C'est pourquoi , que chacun voie et prenne garde à l'hypocrisie et à la dissimulation , car c« ( 54 ) CH. 18.
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.
1118. And even as the first sin has struck by one alone upon all; so also the regeneration pierces by one alone upon all, and it is shut to no one; provided only that one will it. He who speaks otherwise has no knowledge of the kingdom of God, but he speaks historically, without the spirit of the life. 119. We will expose here carefully, profoundly and in order, the great marvels of God, to console the sick Adam who is still in the press, and is obliged to let himself be chastised rudely. This will be against all the gates of the demon, and also against all the leagues and the sects; and will be founded in principles and in light, such as it is given us of God, and besides upon the base of the holy scriptures, upon the precious word of the promise in the prophets and the psalms, as well as upon the apostolic writings. And although we cite not exactly all their writings, we will nevertheless indicate them sufficiently for him who would not content himself with this summary description. The gate of the incarnation of Jesus-Christ son of God. The articles of the firm faith of the christian, «l^o. Dear soul, we write not trifles, this is serious, the body and the soul are at stake; we must render account of it, as of a talent <*» 17. ( />! ) which is confided to us. If any one be scandalised 1 let him look well at what he does. It is truly time to awake from the sleep, for the spouse comes.
2121. I. We christians, believe and confess that the eternal word of God the father ( Jesus-Christ ) is become a true substantial man, with a body and a soul in the bosom of the virgin Mary, without the concurrence of a man. For we believe that he was conceived of the holy spirit and begotten of the bosom of the virgin, without alteration of her virginal chastity. II. Moreover, we believe that he died in his human body, and that he was put into the tomb. III. Moreover, that he descended into hell and that he broke the bonds wherewith the demon holds man prisoner, and that he delivered the soul of man. IV. Moreover, we believe that he died voluntarily for our sins, that he reconciled his father, and put us back into grace near him. V. Moreover, we believe that he is risen from the death on the third day, and is ascended into heaven, and is seated at the right hand of God the father almighty. VI. Moreover, we believe that he shall return at the last day to judge the living and the dead, and take to himself his spouse, and condemn the impious. VII. Moreover, we believe that he has here upon the earth a christian church, which is begotten in his blood and in his death, as a body in several members; that he tends it, and rules it by his spirit and his word 5 and that he purifies it 'tP ( 5» î ™- '' - continually by 1the holy baptism which he has himself ordained and by his own body and by his blood, so that it may be VIII. Moreover, we believe that he protects it and maintains it and preserves it in a unity of Now we are going to, in speaking of the profound base, expose hereafter in a table all that our knowledge is. It is time that that be necessary. (53) ,^m ■ ■ * ^' CHAPTER EIGHTEENTH.
3Of the promise of the seed of the woman, and of the bruiser of the serpent; of the going forth of Adam and of Eve from paradise; moreover: Of the malediction of God; how he cursed the earth because of the sins of man. I. We must not treat of this, by a pure ostentation, nor play with the mysteries, write one thing, and profess another with the mouth, to please the ears of men, as that happens now, where one covers oneself always with a foreign mantle, which is a hypocrisy, and a juggling. In such writers there is no spirit of God, but they are thieves and murderers, and it is their pride that conducts their pen. If they had the power, they would annihilate all, although they make, with the mouth, half professions under a borrowed mantle. But one must speak and write freely from the bottom of one's heart, without veil. For the Christ has taken away the veil, and his friendly face shines before all the world, as a testimony for all the nations. 2. That is why, let each one see and take heed of the hypocrisy and of the dissimulation, for they ( 54 ) CH. 18.
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.