Of the Language of Nature. 124. Art thou a rational man? then observe this: The spirit which moveth on high, aloft from the heat, taketh its exit, rising and shining in the sweet quality; therefore the sweet quality is its friendly or kind will, and reigneth in meekness; and meekness and humility are its proper house or habitation. 125. This is the pith or kernel of the deity, and therefore IT is called GOTT, GOD, because it is sweet, meek, friendly and bounteous or good, GUTIG; and therefore is IT called Barmhertzig (warmhearted or merciful), because its sweet quality riseth up in the astringent or sour and bitter qualities, and refresheth, moisteneth and enlighteneth them, that they might not remain a dark valley. 126. For understand but thy mother tongue aright; thou hast as deep a ground therein as is in the Hebrew or Latin: Though the learned elevate themselves in these, like a proud arrogant bride; it is no great matter, their art is now on the lees [Turba], or bowed down to the dust. 127. The spirit sheweth and declareth, that yet before the end, many a layman will know and understand more than now the wittiest or most cunning doctors know; for the gates of heaven set themselves open; those that do not blind them selves shall and will see it very well; the Bridegroom crowneth his bride. AMEN.* * Between the 127th and the 128th pars. St M. inserts the following note:— " One must presume that the following explanation has its origin in the 'mothertongue,' which the author elsewhere calls 'language of nature.' It is possible that in the last analysis, words corresponding in meaning, but out of the most diverse languages, would shew relations, if not uniform, at least very close to a universal base, were our mind sufficiently open to grasp both the activity and the universality of the language of nature. Without this conjecture, the author's application of the latter to the German word 'barmhertzig' would repel the more superficial minds, since it could not take place in the case of French or any other ordinary language." See par. 126. J. B. does not identify the two expressions, "mothertongue" and "language of nature," since he compares his mothertongue to Hebrew or Latin. The point is, that he means to shew how perfectly the " language of nature " is applicable to his "mothertongue." St M. has no doubt been misled by the fact that MutterSprache (mothertongue), when translated into the French languemère, signifies rootlanguage, and not native language. BARM HERTZ IG. [warmhearted or merciful] 128. Observe, the word BARM is chiefly formed upon thy lips, and when thou pronouncest BARM then thou shuttest thy mouth, and snarlest * in the hinder part of the mouth; * " snarlest" (knarren) and " snarleth " (par. 129)—the 1730 ed. has " karren," which is obviously a misprint. The word denotes a rattling noise, and J. B. applies it to the rolling of the "r." In the second instance, however, "snarleth" is in the original "murret," which denotes a low growl or muttering sound. St M. gets over the difficulty by rendering the sentence, "vous retires le son en arrière," "thou drawest back the sound," which elucidates the idea. and this is the astringent quality, which environeth or encloseth the word; that is, it figureth, compacted or contracteth the word together, that it becometh hard, or soundeth, and the bitter quality separateth or cutteth or distinguished it.
129. That is, when thou pronouncest BAR, the last letter R snarleth and murmureth like a trembling breath, and thus doth the bitter quality, which is a trembling. 130. Now the word BARM is a dead word, void of understanding, so that no man understands what it meaneth; which signifieth that the two qualities, astringent, and bitter, are a hard, dark, cold and bitter being, which have no light in them: And therefore a man cannot understand their power without the light. 131. But when a man saith BARMHERTZ, he fetcheth or presseth the second syllable out from the deep of the body, out from the heart, for the right spirit speaketh forth the word HERTZ, which riseth up aloft from the heat of the heart, in which the light goeth forth and floweth. 132. Now observe, when thou pronouncest BARM, then the two qualities, the astringent and the bitter, form, frame or compact together the word BARM, very leisurely or slowly; for it is a long, impotent, feeble syllable, because of the weakness of the qualities. 133. But when thou pronouncest HERTZ then the spirit in the word HERTZ (heart) goeth forth suddenly, like a flash of lightning, and giveth the distinction and understanding of of the word. 134. But when thou pronouncest IG, then thou catchest or captivatest the spirit in the midst of the other two qualities, so that it must stay there and form the word. 135. Thus is the divine power also; the astringent and bitter qualities are the Salitter of the divine omnipotence, the sweet quality is
Of the Language of Nature. 124. Art you a rational man? then observe this: The spirit which moves on high, aloft from the heat, takes its exit, rising and shining in the sweet quality; therefore the sweet quality is its friendly or kind will, and reigns in meekness; and meekness and humility are its proper house or habitation. 125. This is the pith or kernel of the deity, and therefore IT is called GOTT, GOD, because it is sweet, meek, friendly and bounteous or good, GUTIG; and therefore is IT called Barmhertzig (warmhearted or merciful), because its sweet quality rises up in the astringent or sour and bitter qualities, and refreshes, moistens and enlightens them, that they might not remain a dark valley. 126. For understand but your mother tongue aright; you have as deep a ground therein as is in the Hebrew or Latin: Though the learned elevate themselves in these, like a proud arrogant bride; it is no great matter, their art is now on the lees [Turba], or bowed down to the dust. 127. The spirit shows and declares, that yet before the end, many a layman will know and understand more than now the wittiest or most cunning doctors know; for the gates of heaven set themselves open; those that do not blind them selves shall and will see it very well; the Bridegroom crowns his bride. AMEN.* * Between the 127th and the 128th pars. St M. inserts the following note:— " One must presume that the following explanation has its origin in the 'mothertongue,' which the author elsewhere calls 'language of nature.' It is possible that in the last analysis, words corresponding in meaning, but out of the most diverse languages, would show relations, if not uniform, at least very close to a universal base, were our mind sufficiently open to grasp both the activity and the universality of the language of nature. Without this conjecture, the author's application of the latter to the German word 'barmhertzig' would repel the more superficial minds, since it could not take place in the case of French or any other ordinary language." See par. 126. J. B. does not identify the two expressions, "mothertongue" and "language of nature," since he compares his mothertongue to Hebrew or Latin. The point is, that he means to show how perfectly the " language of nature " is applicable to his "mothertongue." St M. has no doubt been misled by the fact that MutterSprache (mothertongue), when translated into the French languemère, signifies rootlanguage, and not native language. BARM HERTZ IG. [warmhearted or merciful] 128. Observe, the word BARM is chiefly formed upon your lips, and when you pronouncest BARM then you shuttest your mouth, and snarlest * in the hinder part of the mouth; * " snarlest" (knarren) and " snarls " (par. 129)—the 1730 ed. has " karren," which is obviously a misprint. The word denotes a rattling noise, and J. B. applies it to the rolling of the "r." In the second instance, however, "snarls" is in the original "murret," which denotes a low growl or muttering sound. St M. gets over the difficulty by rendering the sentence, "vous retires le son en arrière," "you drawest back the sound," which elucidates the idea. and this is the astringent quality, which environs or encloses the word; that is, it figures, compacted or contracts the word together, that it becomes hard, or sounds, and the bitter quality separates or cutts or distinguished it.
129. That is, when you pronouncest BAR, the last letter R snarls and murmurs like a trembling breath, and thus does the bitter quality, which is a trembling. 130. Now the word BARM is a dead word, void of understanding, so that no man understands what it means; which signifies that the two qualities, astringent, and bitter, are a hard, dark, cold and bitter being, which have no light in them: And therefore a man cannot understand their power without the light. 131. But when a man says BARMHERTZ, he fetches or presses the second syllable out from the deep of the body, out from the heart, for the right spirit speaks forth the word HERTZ, which rises up aloft from the heat of the heart, in which the light goes forth and flows. 132. Now observe, when you pronouncest BARM, then the two qualities, the astringent and the bitter, form, frame or compact together the word BARM, very leisurely or slowly; for it is a long, impotent, feeble syllable, because of the weakness of the qualities. 133. But when you pronouncest HERTZ then the spirit in the word HERTZ (heart) goes forth suddenly, like a flash of lightning, and gives the distinction and understanding of of the word. 134. But when you pronouncest IG, then you catchest or captivatest the spirit in the midst of the other two qualities, so that it must stay there and form the word. 135. Thus is the divine power also; the astringent and bitter qualities are the Salitter of the divine omnipotence, the sweet quality is
No commentary for this page.
There is commentary on page 1.