Fetching
One moment.
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.
1Là iî étoil encore pur et céleste. Ainsi ce Christ de- ^voit aussi rester quarante jours dans la source paradisiaque , dans l'épreuve, pour essayer si le corps vouloit rester paradisiaque , avant qu'il fût glorifié. C'est pourquoi il mangea et but devant ses disciples, avec eux , à la manière paradisiaque, par k bouche, et non pas dans le corps, comme en effet Adam l'auroit dû faire ; car la consommation[^/^^*/iW^/wtt/r/7â.tf]consistoitdansla puissance. 101. Là il fut vraiment tenté pour éprouver si le corps vouloit vivre dans la force et la puissance de Dieu , comme Adam auroit dû , en effet , y vivre , lorsqu'il étoil dans le paradis dans ce monde. Il devoit bien alors , à la vérité , être dans ce monde : aiéanmoins, il ne devoit pas vivre dans;ia source de ce monde ; mais dans le paradisiaque au-dessus de ce monde , ainsi qu'au-dessus de la colère et de l'âprelé qui constitue l'enfer pi devoit vivre dans la source , dans l'amour , l'humilité, la douceur et dans la miséricordieuse et amicale volonté divine : ainsi il auroit dominé au-dessus desétoiles et des élémens , et il n'y auroit eu en lui ni mort , ni .corruption. 102. Vous donc, Turcs, et autres peuples su- |)ersliiieux , vous devea remarquer et bien entendre ^pourquoi le Christ nous a donné celte loi, que nous ne devons point être vindicatifs ; que si quelqu'un nous frappe sur une joue, nous devons lui présemer l'autre ; et en outre , que nous devons bénir ceux qui nous maudissent , et faire du bien à ceux '1 II ( 346 ) f H. 25, qui nous haïssent et nous offensent : comprends- tu cela ?
2io5. Vois , un vrai chrélien qui vit dans l'esprir du Christ , il faut aussi qu'il marche dans les voies du Christ -, il ne doit point s'adonner à l'esprit colérique et vindicarifde ce monde. C'est ainsi que le Christ , après sa résurrection , a vécu et marche dans ce monde , et cependant il nevivoit et ne marchoit pas dans la source de ce monde 5 el quoique cela ne nous soit pas possible pendant que nous vivons dans la source de ce monde, ( mais bien dans le nouvel homme en Christ , que le démon couvre), toutefois , si nous vivons dans la douceur , alors nous soumeltons le monde dans le Christ. Si nou« fesonsle bien pour le mal, alors nous témoignons que l'esprit du Christ est en nous. Si nous mourons à respril de ce monde , en vue de l'esprit du Christ, qui est en nous ; alors , quoique que nous soyons' dans ce monde, le monde n'est que comme suspendu à nous, comme ilétoit suspendu au Christ après sa résurrection , tandis qu'il vivoil cependant dans le père dans le ciel. Il en est de même de nous aussi , lorsque nous sommes engendrés- du Chrisf. 104. C'est pourquoi , souffre» que cela vous soit dit , vous , Juifs , Turcs et nations ; vous n'avez rien autre chose à espérer 5 il n'y a aucun autre tems à attendre , que le tems du lys ; et son signe est le signe d'Elie : c'est pourquoi observe* dans quel esprit vous vivez , afin que le feu de la colère ne vous «ngloutisse pas, et ne vous dévore pas. Il est tems CB. 25. ( 347 )
3désormais , que Jézabel soit chassée de la maison, avec toutes ses prostitutions , afin que vous ne receviez pas la récompense de la prostituée. Nonseulement vous vous déchirez les uns les autres , mais encore vous vous dévorez. En vérité, si vous ne vous convertissez pas tout à l'heure, le feu s'élève au-dessus de Bjbel ; ainsi il n'y a plus de remède jusqu'à ce que la colère consume tout ce qui a poussé eu elle. io5. C'est pourquoi il est bon que chacun rentre en soi , qu'il ne parle point des autres en les regardant comme égarés j mais qu'il se convertisse seulement lui-même, et qu'il prenne garde de n'être pas trouvé dans la colère du dévorateur, autrement il criera alors : l/élas ! Babel e.st en feu ! Alors il iaudra qu'il soit brûlé aussi ; car il est susceptible du même feu. Si tu sens en toi une pensée qui iuchne vers îa colère , sois sur qu'elle vient de B^bcî. 106. C'est pourquoi il est difficile de connoîlie Baiîel. Cliacun croit n'y pas demeurer , et l'esprit me témoigne cependant que Babel renferme tout le globe de la terre. Ainsi , que chacun songe à son œuvre , et ne se laisse point entraîner à la cupidité. Car l'instigateur la brise, et le tempêteur la dévore. Les conseils de la sapience ne sont plus de mise auprès d'aucun homme. Toute la sagesse da ce monde ne consiste que dans la folie 5 car c'est un feu qui vient de la colère de Dieu 5 ta prudence tournera à la perte et à ta honte. (348) Dt V ascension du Christ. en. 25
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.
1There he was still pure and celestial. Thus this Christ was also to remain forty days in the paradisiacal source, in the trial, to try whether the body would remain paradisiacal, before it was glorified. It is why he ate and drank before his disciples, with them, in the paradisiacal manner, by the mouth, and not in the body, as in effect Adam should have done it; for the consumption[^/^^*/iW^/wtt/r/7â.tf]consistedinthe power. 101. There he was truly tempted to prove whether the body would live in the force and the power of God, as Adam should have, in effect, lived there, when he was in the paradise in this world. He was indeed then, in truth, to be in this world: nevertheless, he was not to live in the source of this world; but in the paradisiacal above this world, as well as above the anger and the harshness which constitutes hell; he was to live in the source, in the love, the humility, the sweetness and in the merciful and friendly divine will: thus he would have dominated above the stars and the elements, and there would have been in him neither death, nor corruption. 102. You then, Turks, and other superstitious peoples, you must remark and well understand why the Christ gave us this law, that we must not be vindictive; that if some one strikes us upon one cheek, we must present him the other; and besides, that we must bless those who curse us, and do good to those '1 II ( 346 ) f H. 25, who hate us and offend us: comprehendest thou that?
2io5. See, a true christian who lives in the spirit of the Christ, it is needful also that he walk in the ways of the Christ; he must not give himself to the choleric and vindictive spirit of this world. It is thus that the Christ, after his resurrection, lived and walked in this world, and nevertheless he lived not and walked not in the source of this world 5 and although that be not possible to us whilst we live in the source of this world, ( but indeed in the new man in Christ, whom the demon covers ), however, if we live in the sweetness, then we subdue the world in the Christ. If we do good for evil, then we testify that the spirit of the Christ is in us. If we die to the spirit of this world, in view of the spirit of the Christ, who is in us; then, although we be in this world, the world is but as suspended to us, as it was suspended to the Christ after his resurrection, whilst he lived nevertheless in the father in the heaven. It is the same with us also, when we are begotten of the Christ. 104. It is why, suffer that this be said you, you, Jews, Turks and nations; you have nothing else to hope 5 there is no other time to await, than the time of the lily; and its sign is the sign of Elias: it is why observe in what spirit you live, that the fire of the anger swallow you not up, and devour you not. It is time CB. 25. ( 347 )
3henceforth, that Jezebel be driven from the house, with all her prostitutions, in order that you receive not the recompense of the prostitute. Not only do you tear one another, but still you devour one another. In truth, if you convert yourselves not at this very hour, the fire rises above Babel; thus there is no more remedy until the anger consume all that has grown in her. io5. It is why it is good that each re-enter into himself, that he speak not of others regarding them as strayed; but that he convert only himself, and that he take heed of not being found in the anger of the devourer, otherwise he shall cry then: Alas! Babel is on fire! Then it will be needful that he be burnt also; for he is susceptible of the same fire. If thou feelest in thee a thought which inclines toward the anger, be sure that it comes from Babel. 106. It is why it is difficult to know Babel. Each believes not to dwell there, and the spirit testifies to me nevertheless that Babel encloses the whole globe of the earth. Thus, let each think upon his work, and let himself not be drawn away to the covetousness. For the instigator breaks it, and the tempester devours it. The counsels of the sapience are no more in use with any man. All the wisdom of this world consists but in the folly 5 for it is a fire which comes from the anger of God 5 thy prudence shall turn to thy loss and to thy shame. (348) Of the ascension of the Christ. en. 25
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.