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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.
159. This figure was achieved 2 thus externally, so that they were thus blind with visible eyes, and could not see the door, and did not hurt, neither to Lot and the two men with him, nor his house either. But in the spirit, the figure stands thus: 2 Acted or done. 60. When God sends these two angels, viz. his truth and judgment, into a man's spirit, viz. into the house of his heart, as here it came to pass in Lot (in whom also the spirit, viz. God's truth and judgement was manifest, and therefore he rebuked Sodom, for which cause they did encompass him about, to slay and murder him), then the judgement passes first upon this man, who is represented unto the Sodomites, as if he were a fool, whom they must vex, plague and perplex, and they also do without intermission revile and rail at him, and condemn him for false. 61. But he must reprove, rebuke, and teach them, and he has no external protection of man, they all cast the dirt of their mouths upon him; and they that should hinder it do but laugh at it. Let him look where he will, he has no deliverer. Then, supposes the common people, God rebukes and punishes him on this wise. 62. But these two angels are with him in his heart, and stand in his person, as in their vessel and instrument, even amidst the enemies. But the common people do eagerly labour and bestir themselves to destroy him and his house.
263. And when it comes to the trial, in earnest, then these two angels do put forth their hand upon the wicked malicious men's hearts, and strike them with blindness, that they are confounded, and know not how they should get by 1 this Lot and the two angels; one casts forth this, another that; one says he is honest, another reviles him and says all evil of him; so long till they cannot find the door, wherein they would break in unto him, and do him mischief. For these two angels do shut him up in themselves, that they cannot see the door of revenge. As may be seen here in Lot, how God does deliver the messengers of his mouth, and hides them from the enemies; and this pen 2 has so found it by good experience. 64. And these men said unto Lot, Hast thou here any besides? son in law, and sons and daughters; and whosoever belongs unto thee in the city, bring them out of this place: For we will destroy this place, because the cry thereof is waxen great before the Lord, who has sent us to destroy it. And Lot went, and spoke to his sons in law which were to marry 3 his daughters, and said, Arise, get ye out of this place; for the Lord will destroy this city. But he seemed unto them as one that mocked (Gen. xix. 12-1 4).
365. This is now an excellent mirror, how God also gave warning unto these men, and would have spared them for Lot's sake, if they would but have followed him. But the wrath had captivated them, and wholly hardened them; that they did but laugh and jeer at him; and as it were said unto him, What is happened to the fool? he thinks the sky will fall. 66. The inward figure stands thus: God's truth in the love drew these men, Lot's sons in law, and would deliver them; but the wrath was stronger in them, and had captivated them in the probation of their hearts. They continued in the judgement, as Lot's wife, whom notwithstanding Lot brought forth with him before the city, yet the wrath drew her back again into judgement; so that she (seeing she was for Lot's sake freed from the fire-sword) must go into a transmutation, until the Last judgement, which is a terrible example. 1 Or, at. 2 The Author. 3 English translation, which married. 67. In this figure this present world may behold itself and take warning; for as certain, and as true, that the preaching of Lot was true, and the punishment followed thereupon; so certainly also shall the punishment 1 of the sixth seal's time (which seal is even now at hand, and has already opened itself) suddenly follow.
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.
159. This figure was achieved 2 thus externally, so that they were thus blind with visible eyes, and could not see the door, and did not hurt, neither to Lot and the two men with him, nor his house either. But in the spirit, the figure stands thus: 2 Acted or done. 60. When God sends these two angels, viz. his truth and judgment, into a man's spirit, viz. into the house of his heart, as here it came to pass in Lot (in whom also the spirit, viz. God's truth and judgement was manifest, and therefore he rebuked Sodom, for which cause they did encompass him about, to slay and murder him), then the judgement passes first upon this man, who is represented unto the Sodomites, as if he were a fool, whom they must vex, plague and perplex, and they also do without intermission revile and rail at him, and condemn him for false. 61. But he must reprove, rebuke, and teach them, and he has no external protection of man, they all cast the dirt of their mouths upon him; and they that should hinder it do but laugh at it. Let him look where he will, he has no deliverer. Then, supposes the common people, God rebukes and punishes him on this wise. 62. But these two angels are with him in his heart, and stand in his person, as in their vessel and instrument, even amidst the enemies. But the common people do eagerly labour and bestir themselves to destroy him and his house.
263. And when it comes to the trial, in earnest, then these two angels do put forth their hand upon the wicked malicious men's hearts, and strike them with blindness, that they are confounded, and know not how they should get by 1 this Lot and the two angels; one casts forth this, another that; one says he is honest, another reviles him and says all evil of him; so long till they cannot find the door, wherein they would break in unto him, and do him mischief. For these two angels do shut him up in themselves, that they cannot see the door of revenge. As may be seen here in Lot, how God does deliver the messengers of his mouth, and hides them from the enemies; and this pen 2 has so found it by good experience. 64. And these men said unto Lot, Hast thou here any besides? son in law, and sons and daughters; and whosoever belongs unto thee in the city, bring them out of this place: For we will destroy this place, because the cry thereof is waxen great before the Lord, who has sent us to destroy it. And Lot went, and spoke to his sons in law which were to marry 3 his daughters, and said, Arise, get ye out of this place; for the Lord will destroy this city. But he seemed unto them as one that mocked (Gen. xix. 12-1 4).
365. This is now an excellent mirror, how God also gave warning unto these men, and would have spared them for Lot's sake, if they would but have followed him. But the wrath had captivated them, and wholly hardened them; that they did but laugh and jeer at him; and as it were said unto him, What is happened to the fool? he thinks the sky will fall. 66. The inward figure stands thus: God's truth in the love drew these men, Lot's sons in law, and would deliver them; but the wrath was stronger in them, and had captivated them in the probation of their hearts. They continued in the judgement, as Lot's wife, whom notwithstanding Lot brought forth with him before the city, yet the wrath drew her back again into judgement; so that she (seeing she was for Lot's sake freed from the fire-sword) must go into a transmutation, until the Last judgement, which is a terrible example. 1 Or, at. 2 The Author. 3 English translation, which married. 67. In this figure this present world may behold itself and take warning; for as certain, and as true, that the preaching of Lot was true, and the punishment followed thereupon; so certainly also shall the punishment 1 of the sixth seal's time (which seal is even now at hand, and has already opened itself) suddenly follow.
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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