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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.
1Levi with him; that was Shem. But the sword of Ham and Japhet was Simeon: so there went two in one substance, viz. the spiritual will and the fleshly will, till Moses, and then the worldly and the spiritual were divided into two several states. 62. III. Levi begins under Moses, who with the priesthood managed the sword of Simeon and Levi in the Law, and cut very sharply therewith. 63. IV. Judah begins under the Prophets, and manifests himself with the Incarnation of Christ, at which time this sceptre began. 64. V. Zebulun, with his co-habitation, sets himself in the midst, viz. in the kingdom of Christ : and that was the beginning of Christendom, who dwells on the coasts of the sea, viz. among the heathen, and sat pleasantly, for it was a new love. 65. VI. Issachar is the time when Christendom was settled in rest, viz. in power, might and dominions, which must yet always bear the burden of the heathen, and be servile, and be as a bound ass for the burden, for they still bear the cross of Christ, and were still conformable to the image of Christ, about three hundred years after Christ.
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.
1Levi with him; that was Shem. But the sword of Ham and Japhet was Simeon: so there went two in one substance, viz. the spiritual will and the fleshly will, till Moses, and then the worldly and the spiritual were divided into two several states. 62. III. Levi begins under Moses, who with the priesthood managed the sword of Simeon and Levi in the Law, and cut very sharply therewith. 63. IV. Judah begins under the Prophets, and manifests himself with the Incarnation of Christ, at which time this sceptre began. 64. V. Zebulun, with his co-habitation, sets himself in the midst, viz. in the kingdom of Christ : and that was the beginning of Christendom, who dwells on the coasts of the sea, viz. among the heathen, and sat pleasantly, for it was a new love. 65. VI. Issachar is the time when Christendom was settled in rest, viz. in power, might and dominions, which must yet always bear the burden of the heathen, and be servile, and be as a bound ass for the burden, for they still bear the cross of Christ, and were still conformable to the image of Christ, about three hundred years after Christ.
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.
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