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Diotimos Library · Esotericism & Spirituality Collection · Bilingual Edition

Clovis Hesteau de Nuysement

Sal Lumen and Spiritus Mundi Philosophici

Treatises on the True Salt and the Universal Spirit of the World

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Sal Lumen and Spiritus Mundi PhilosophiciBook Two · Chapter 4

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English Page · Branch 156 of 251

Book Two · Chapter 4

French

1621 pp. 221–223 · scans FR241, FR242, FR243

Car outre ce qu'il a angeliquement esclaircy la divinité, par le Pimandre, où il manifeste avec une doctrine admirable, la creation du grand & petit monde; leur commencement, progrez, & duree: continuant d'un mesme vol cette sacree Philosophie en l'Asclepe, il semble que d'un Esprit & voix prophetique il declare hautement la regeneration de l'homme se devoir un jour faire par l'entremise du fils de Dieu, revestu de la robe humaine. Et si a encore industrieusement frappé le mesme blanc en la table d'esmeraude, où il dit: qu'ainsi que toutes les choses du monde sont creées d'un seul subject, par la medication d'un, qui est Dieu; son magistere (qui est cette souveraine & generalle medecine) sera parfaicte & accomplye de cette chose unique par adaptation. Cette adaptation, n'est-ce pas le miroir où nous voyons enigmatiquement representee la meditation divine; pour monstrer que Nature ensuit necessairement les pas de son maistre: tout ainsi qu'és autres livres il a tesmoigné que l'autheur de la regeneration à salut devoit venir du Ciel & se faire homme, vivant entre les hommes pour leur edification. Aussi dit il en sa table (qu'il a laissee comme un testament & dernier tesmoignage de l'excellence de ses hautes conceptions) que cet Esprit general conservateur des corps, auquel il attribue le nom de pere de la perfection de tout le monde, est descendu des Cieux, assavoir du Soleil & de la Lune, qu'il a dit au Pimandre estre les principaux gouverneurs en cette Monarchie mondaine, afin de se corporifier en la terre, qu'il nomme sa nourrice, par le moyen de l'air qu'il dit l'avoir porté en son ventre, d'autant que les influences celestes ne pourroient estre communiquees à la terre, si l'air qui premier les reçoit ne les portoit comme mediateur & leur servoit de vehicule. Et tout ainsi que le divin restaurateur & protecteur des ames n'a rien quitté de sa divinité se faisant homme, aussi dit il que cet Esprit universel conservateur des corps garde & maintient sa force entiere estant converty en terre; c'est à dire en prenant corps terrestre.

1621 pp. 221–223 · scans FR241, FR242, FR243

Sal Lumen and Spiritus Mundi Philosophici: Book Two · Chapter 4

1621 pp. 221–223 · scans FR241, FR242, FR243

Besides explaining divinity in an angelic manner through the Pimander, where he sets forth, with admirable teaching, the creation of the great and little world, their beginning, development and duration, he continues this sacred philosophy in the same flight in the Asclepius. There he seems, with prophetic spirit and voice, to proclaim that humanity’s regeneration was one day to be accomplished through the Son of God, clothed in human dress. He has also skilfully aimed at the same mark in the Emerald Table. There he says that, just as everything in the world is created from one single subject through the medication of one, who is God, his magistery—that sovereign and universal medicine—will be perfected and completed from this unique thing by adaptation. Is this adaptation not the mirror in which we see divine meditation enigmatically represented, showing that Nature necessarily follows her master’s steps? In his other books he likewise testified that the author of regeneration unto salvation must come from heaven and become human, living among human beings for their edification. In his Table, which he left as a testament and final testimony to the excellence of his lofty conceptions, he also says that this universal spirit which preserves bodies, and to which he gives the name father of the perfection of the whole world, descended from the heavens: from the sun and moon, which he called the chief governors of this worldly monarchy in the Pimander. It descended in order to acquire a body in the earth, which he calls its nurse, through the air, which he says carried it in its belly. Celestial influences could not be communicated to the earth unless the air, which receives them first, bore them as a mediator and served as their vehicle. Just as the divine restorer and protector of souls relinquished none of his divinity in becoming human, so he says that this universal spirit which preserves bodies keeps and maintains its entire power when converted into earth—that is, when taking an earthly body.

1621 pp. 221–223 · scans FR241, FR242, FR243

About This Reading Edition

The complete French text of 1621 with a new English translation, all three books, preliminary texts, nine concluding sonnets, original errata, 299 annotations and the complete supplied study apparatus.

Historical Text and Translation

Clovis Hesteau de Nuysement, Traittez de l’harmonie et constitution generalle du vray sel, secret des Philosophes, & de l’Esprit universelle du Monde. Paris: Jérémie Périer and Abdias Buisard, 1621. The governing witness is the BnF/Gallica reproduction, ark:/12148/bpt6k656273. The reproduced privilege is dated 6 November 1620; the separate eighty-page Poème philosophic of 1620 is outside this edition.

About Diotimos Editions

This historical edition credits Diotimos Editions as its English translator.

Rights

The historical text printed in 1621 is in the public domain. The supplied 2026 French reading text, new English translation, introduction, notes and complete study apparatus are published with the site owner’s authorization.