Diotimos Library · Esotericism & Spirituality Collection · Bilingual Edition
Sal Lumen and Spiritus Mundi Philosophici
Treatises on the True Salt and the Universal Spirit of the World
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French Page · Branch 107 of 251
Book Two · Chapter 2
French
1621 pp. 120–121 · scans FR140, FR141Or il faut declarer comme elle les retient; afin de prouver ce que dit Hermes, que sa force demeure entiere estant convertie ou muee en terre; d’autant que toutes les vertus celestes descendent & conviennent au centre de la terre: & que leurs cours ne tendent sinon à l’information de la matiere qui est comme un receptacle des Idees supresmes. Cette matiere mesme estant pleine de formes, non actuellement, mais par possibilité, se diversifie par innumerables specifications. Ainsi n’est elle pas proprement corps, mais quasi corps: & continuelle compagne des corps, que tousjours elle appete par un desir d’information vers laquelle sans repos elle se meut & achemine. Laquelle motion & acheminement luy arrive par l’action du feu celeste que j’ay cydevant dit estre le premier moteur dans le Cahos. Ce que les anciens poëtes comme Orphée, & Hesiode ont descrit sous le nom d’amour, & que l’Homere & Pindare François, Ronsard, a divinement chanté en cette inimitable stance.
Sal Lumen and Spiritus Mundi Philosophici: Book Two · Chapter 2
1621 pp. 120–121 · scans FR140, FR141We must now explain how it retains them, to prove Hermes’s saying that its force remains entire when converted or changed into earth, since all celestial powers descend and meet at earth’s centre, and their courses tend solely to the informing of matter, which is as it were a receptacle of the supreme Ideas. This matter itself, being full of forms, not actually but potentially, is diversified through innumerable specifications. Thus it is not properly body, but as it were body, and the constant companion of bodies, which it always desires through a longing to be informed, towards which it moves and advances without rest. This movement and advance comes to it through the action of celestial fire, which I said above was the first mover in Chaos. Ancient poets such as Orpheus and Hesiod described this under the name of love; and Ronsard, the French Homer and Pindar, divinely sang it in this inimitable stanza:
Socrates
Reading Sal Lumen and Spiritus Mundi Philosophici · Book Two · Chapter 2 · Book Two · Chapter 2 · Unit 20
Ask about a concept, passage, contradiction, or connection.
Socrates will begin with this book and its sources.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.
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This historical edition credits Diotimos Editions as its English translator.
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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.
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