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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.
1tions, all ungodly People receive that unto them ; which sticketh in them also, and bringeth forth Fruit accordingly. So that they learn thereby to despise, revile, slander, and misrepresent one another. Out ©f which Root the great Babel is sprung and grown ; wherein Men, from mere Pride and Strife , contend about the History , and the Justification of a poor Sinner in the Sight of God ; thereby causing the simple to errand blaspheme, insomuch that one Brother revileth and curseth the otheJr, and excommunicateth, or casteth him to the Devil, for the Sake of the History and Letter. 196. Such Railers and Revilers fear not God, but raise the great Building of Dissension. And seeing corrupt Lust lieth in all Men, in the earthly Flesh still, therefore they raise and awaken Abominations even in the simple Children of Qod, and * make She People of God, as well as the Children of Iniquity, to blaspheme. And thus .they become Master-Builders of the great Babel of the World, and are as useful in the Church, as a fifth Wheel in a Waggon ; yea, what is worse than , that, they erect the Hellish Building too. 197. Therefore it is highly necessary for the Children of Qod to pray earnestly, that they may learn to know this false Building, and go forth from it with their Minds, and not help to build it up, and persecute their Fellow-Children of Qod. For by that means they keep themselves back from the Heavenly Kingdom, and turn aside from the right Way.
2198. According to the saying of Christ to the Pharisees f Woe ‘ unto you Pharisees ; for you compass Sea and Land to make ‘ one Proselyte, and when he is one, you make him two-fold ‘ more the Child of Hell than yourselves.’ Which is truly too much the Case with the modern Factions and Sects among these Criers and Teachers of Strife. 199. I desire therefore, out of my Q fits which are revealed to me from God, that all the Children of Qod, who desire to be the true Members of Christ, be faithfully warned to depart from such abonfinable Contentions and bloody Fire-brands, and to go forth from all Strife with their Brethren, and strive only after Love and Righteousness towards all Men. 200. For he that is a good Tree must bring: forth good Fruits, and must sometimes suffer Swine to devour his Fruits , and yet must continue i good Tree still, and be always willing to work with GOD, and not suffer any Evil to overcome him. And then he standeth and groweth in the Field of GOD, and bringeth forth Fruit to be set upon God’s Table, which he shall enjoy for ever. Amen. ‘All that hath Breath praise the Name of the Lord. ‘ Hallelujah.’ THE F.O U R T H BOOK! A DIALOGUE BETWEEN A Scholar and his ^Master. Concerning the SUPER-SENSUAL LIFE. SHOWING
3How the Soul may attain to Divine Hearing and Vision , and what its Childship in the Natural and Supernatural Life is ; and how it passeth out of Nature into God , and out of God into Nature and Self again ; also what its Salvation and Perdition are. Written in the German Language, (Anno. 1624.) By JACOB ‘BO EH ME.
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.
1tions, all ungodly People receive that unto them ; which sticketh in them also, and bringeth forth Fruit accordingly. So that they learn thereby to despise, revile, slander, and misrepresent one another. Out ©f which Root the great Babel is sprung and grown ; wherein Men, from mere Pride and Strife , contend about the History , and the Justification of a poor Sinner in the Sight of God ; thereby causing the simple to errand blaspheme, insomuch that one Brother revileth and curseth the otheJr, and excommunicateth, or casteth him to the Devil, for the Sake of the History and Letter. 196. Such Railers and Revilers fear not God, but raise the great Building of Dissension. And seeing corrupt Lust lieth in all Men, in the earthly Flesh still, therefore they raise and awaken Abominations even in the simple Children of Qod, and * make She People of God, as well as the Children of Iniquity, to blaspheme. And thus .they become Master-Builders of the great Babel of the World, and are as useful in the Church, as a fifth Wheel in a Waggon ; yea, what is worse than , that, they erect the Hellish Building too. 197. Therefore it is highly necessary for the Children of Qod to pray earnestly, that they may learn to know this false Building, and go forth from it with their Minds, and not help to build it up, and persecute their Fellow-Children of Qod. For by that means they keep themselves back from the Heavenly Kingdom, and turn aside from the right Way.
2198. According to the saying of Christ to the Pharisees f Woe ‘ unto you Pharisees ; for you compass Sea and Land to make ‘ one Proselyte, and when he is one, you make him two-fold ‘ more the Child of Hell than yourselves.’ Which is truly too much the Case with the modern Factions and Sects among these Criers and Teachers of Strife. 199. I desire therefore, out of my Q fits which are revealed to me from God, that all the Children of Qod, who desire to be the true Members of Christ, be faithfully warned to depart from such abonfinable Contentions and bloody Fire-brands, and to go forth from all Strife with their Brethren, and strive only after Love and Righteousness towards all Men. 200. For he that is a good Tree must bring: forth good Fruits, and must sometimes suffer Swine to devour his Fruits , and yet must continue i good Tree still, and be always willing to work with GOD, and not suffer any Evil to overcome him. And then he standeth and groweth in the Field of GOD, and bringeth forth Fruit to be set upon God’s Table, which he shall enjoy for ever. Amen. ‘All that hath Breath praise the Name of the Lord. ‘ Hallelujah.’ THE F.O U R T H BOOK! A DIALOGUE BETWEEN A Scholar and his ^Master. Concerning the SUPER-SENSUAL LIFE. SHOWING
3How the Soul may attain to Divine Hearing and Vision , and what its Childship in the Natural and Supernatural Life is ; and how it passeth out of Nature into God , and out of God into Nature and Self again ; also what its Salvation and Perdition are. Written in the German Language, (Anno. 1624.) By JACOB ‘BO EH ME.
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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