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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.
124. La source des ténèbres c'est le premier principe 5 la puissance de la lumière est le second principe, et l'extra-génération hors des ténèbres parla puissance de la lumière, est le troisième principe ; il ne s'appelle pas Dieu ; Dieu n'est que la lumière et la puissance de la lumière 5 et l'expansion de la lumière est l'esprit saint. 25. Prends une comparaison en toi-même. Ton ame te donne en toi: i^. La raison par oùtu penses 5 cela signifie Dieu le père. 2^. La lumière qui brille dans ton ame , afin , que tu puisse connoître la puissance, et te conduire ; cela signifie Dieu le fils, ou le cœur, l'éternelle puissance. Et 3«^.la base affective qui est la puissance de la lumière. L'expansion de la lumière par laquelle tu régis le corps , signifie Dieu l'esprit saint. 26. i*. Les ténèbres , en toi , qui se portent ardemment vers la lumière ,. c'est là le premier principe. 1 11 20. La puissance de la lumière en toi par laquelle lu vois sans yeux dans la base affective , c'est là le second principe. [ On voit que Vauieur a rassemblé ici en un seul, le second principe et V esprit saint. ] ( 96 ) CH. f. 3°. Et la puissance désirante qui jaillît dans la base affective et attire à soi , et se remplit , ce qui fait que le corps matériel croît , c'est là le troisième principe. 27. Et tu entends parfaitement comment entre chaque principe il j a une clôture. Or, Dieu est le commencement et la première puissance dans toutes choses. Tu conçois aussi qu'avec jton corps de taupe tu n'es pas dans le paradis. Car il n'est qu'une gêné-* ration gonflée dans le troisième principe 5 dans laquelle l'ame reste enfermée comme dans une ténébreuse prison, ce dont tu trouveras une ample description quand f en serai à la chute d'Adam.
2a8. Maintenant vois. Là où Dieu voulut se manifester par le monde matériel , et où la matrice fut dans la génération angoisseuse 5 c'est là que le créateuravoitmu le premierprincipe pour la création des anges, et que la matrice resta indivise en une essence 5 car il n'y a eu là aucune [saiaiesabilité^, mais seulement esprit, et puissance de l'esprit. L'esprit étoit Dieu ; la puissance étoit le ciel . et l'esprit opère dans la puissance de façon que la puissance est désirante et ardente ; car l'esprit se contempla dans la puissance , là où l'esprit avoit créé la puissance. C'est de-là que sont venus les anges ; ainsi la puissance devint la demeure des anges , et le paradis dans lequel l'esprit opère. Or, la puissance soupira après la lumière, et la lumière brilla dans la puissance ; ainsi il y eut une joie paradisiaque , et parla il j eut devant Dieu comrue uu jeu d'amour. * teH. 7. ( 97 )
339. Mais l'éternelle lumière , aussi bien que la puissance de la lumière , ou le paradis céleste, sa meut dans les éternelles ténèbres , et les ténèbres ne sauroient saisir la lumière; car ce sont deux principes différens , et les ténèbres soupirent après la lumière, parce que l'esprit se contemple en elle, et qu'en elle la puissance divine est manifestée. Mais si les ténèbres ne peuvent saisir ni la lumière, ni la puissance divine , ces ténèbres se sont , cependant , toujours élevées vers elle avec un grand désir, tellement que, par l'éclat de la lumière de Dieu, elle^ ont allumé en soi la racine de feu ; alors le troisième principe s'est manifesté, et il lire son origino du premier , de la matrice ténébreuse , par le reflet de la puissance divine. Mais comme celte puissance allumée dans cet élèvement dans les ténèbres, est devenue ignée , alors Dieu a posé sur elle le fiât , et par l'esprit bouillonnant qui sort dans la puissance de la lumière , il a modifié la source de feu en forme corporelle, et Va. séparée de la matrice , et l'esprit a nommé étoiles cette modification ignée , à cause de leurs qualités. Zô, Ainsi on yoit clairement comment le ciel igné étoile , ou ( ainsi que je pourrois mieux l'exposer au lecteur éclairé ) la quintessence , ou la cinquième forme dans la génération , est séparée de k matrice aqueuse. Autrement il n'y auroit point eu de cesse dans la conglomération des pierres et de la terre , si le mode igné n'avoit été séparé. Mais comme l'éternelle essence, ou Dieu a voulu se manifester dans la matrice ténébreuse , et du rieu opéI- 7, ( 98 ) CH. 7. rer le quelque chose , il a séparé la puissance enflammée , et a rendu la matrice claire et pure.
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.
124. The source of the darknesses is the first principle 5 the power of the light is the second principle, and the extra-generation out of the darknesses by the power of the light is the third principle; it is not called God; God is only the light and the power of the light 5 and the expansion of the light is the holy spirit. 25. Take a comparison in thyself. Thy soul gives thee in thee: i^. The reason whereby thou thinkest 5 that signifies God the father. 2^. The light which shines in thy soul, in order that thou mayest know the power, and conduct thyself; that signifies God the son, or the heart, the eternal power. And 3«^.the affective base which is the power of the light. The expansion of the light by which thou rulest the body signifies God the holy spirit. 26. i*. The darknesses, in thee, which carry themselves ardently towards the light, it is there the first principle. 1 11 20. The power of the light in thee by which thou seest without eyes in the affective base, it is there the second principle. [ One sees that the author has here gathered into one alone the second principle and the holy spirit. ] ( 96 ) CH. f. 3°. And the desiring power which springs in the affective base and draws to itself, and fills itself, which makes that the material body grows, it is there the third principle. 27. And thou understandest perfectly how between each principle there is an enclosure. Now, God is the beginning and the first power in all things. Thou conceivest also that with thy mole's body thou art not in paradise. For it is but a generation swollen in the third principle 5 wherein the soul remains shut up as in a tenebrous prison, whereof thou wilt find an ample description when I shall be at the fall of Adam.
2a8. Now see. There where God would manifest himself by the material world, and where the matrix was in the anguishing generation 5 it is there that the creator had moved the first principle for the creation of the angels, and that the matrix remained undivided in one essence 5 for there was there no seizability, but only spirit, and power of the spirit. The spirit was God; the power was the heaven; and the spirit operates in the power so that the power is desiring and ardent; for the spirit contemplated itself in the power, there where the spirit had created the power. It is thence that the angels came; thus the power became the dwelling of the angels, and the paradise wherein the spirit operates. Now, the power sighed after the light, and the light shone in the power; thus there was a paradisiac joy, and thereby there was before God as it were a game of love. teH. 7. ( 97 )
339. But the eternal light, as well as the power of the light, or the celestial paradise, moves in the eternal darknesses, and the darknesses could not seize the light; for they are two different principles, and the darknesses sigh after the light, because the spirit contemplates itself in it, and because in it the divine power is manifested. But if the darknesses can seize neither the light nor the divine power, those darknesses have, nevertheless, always risen towards it with a great desire, so much that, by the splendour of the light of God, they have kindled in themselves the root of fire; then the third principle manifested itself, and it draws its origin from the first, from the tenebrous matrix, by the reflection of the divine power. But as that power kindled in that raising in the darknesses became igneous, then God set upon it the fiat, and by the boiling spirit which issues in the power of the light, he modified the source of fire into corporeal form, and separated it from the matrix, and the spirit named that igneous modification stars, because of their qualities. Zô, Thus one sees clearly how the igneous starry heaven, or ( as I might better set it forth to the enlightened reader ) the quintessence, or the fifth form in the generation, is separated from the aqueous matrix. Otherwise there would have been no ceasing in the conglomeration of the stones and of the earth, if the igneous mode had not been separated. But as the eternal essence, or God would manifest himself in the tenebrous matrix, and of the nothing opeI- 7, ( 98 ) CH. 7. rate the something, he separated the inflamed power, and rendered the matrix clear and pure.
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.