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
Explore the LexiconSwipe or use the arrow keys.
French Page · Branch 131 of 251
Book Two · Chapter 3
French
1621 pp. 163–166 · scans FR183, FR184, FR185, FR186Or d’autant que de cette separation universelle, ce qui estoit plus igné & subtil choisit le haut pour son siege; & ce qui estoit grossier & massif devala bas pour s’y reposer, il advint que les corps celestes esloignez & separez de toutes feces immondes resterent immortels, s’estendant en rondeur, tant parce qu’ils s’esleverent d’un mesme vol dés le commencement, qu’à cause que le naturel des choses eternelles desire la forme ronde, qui est la seule forme indeficiente & accomplie. Il advint d’autre part que les grossieres & terrestres demeurerent subjectes à corruption & à mort, pource qu’en la corruption se joignit un assemblement de choses contraires, sçavoir est des elements differents en qualitez, comme chaleur avec froideur & moiteur avec seicheresse. A quoy se mesla aussi la commixtion de ces feces impures qui estoient proprement la lie de la premiere matiere universelle, qui d’elle mesme ne fut pas creée pure comme imaginent quelques uns, car tout ce qui en seroit sorty & sortiroit encore n’eust onc esté asservy à la mort. Et qui plus est, aucune generation ne pourroit estre faite au monde inferieur, n'y ayant point d'alteration ny mutation des formes, qui n'auroient toutes qu'une mesme face : sans distinction de haut ny de bas. Les choses demeureroient esgallement pures & subtiles, & par consequent privees d'ornement : Voire à parler franchement il n'auroit esté fait aucune creation de la matiere ny du monde. Ce fut donc chose necessaire d'entremesler ces feces grossieres à la substance subtile : Car où il n'y a que pureté il n'y peut avoir d'action, parce que rien ne peut agir sans patient : le pur n'ayant nul empire sur son semblable, ny l'impur sur son pareil. Or la Nature qui est en continuelle action pour separer le pur d'avec l'impur, à la conservation de l'essence & accroissement de la vie, a pour son unique subject cette substance entremeslee d'impuritez, laquelle retenant tousjours l'estat & le naturel de sa premiere creation, ne se nourrit, multiplie, & accroist, qu'avec nourriture multiplication, & accroissement de feces, qui luy sont non pas consubstantielles, mais compagnes de naissance, ou sœur uterines. Qu'ainsi ne soit, ceux qui ont par divine inspiration trouvé le moyen d'extraire cette premiere matiere, & de la corporifier à l'imitation de nature, sçavent par experience que quelque pureté, neteté, & clairté qu'elle semble avoir, si est elle accompagnee de force immondicitez terrestres, qui s'en tirent avec grande industrie.
Sal Lumen and Spiritus Mundi Philosophici: Book Two · Chapter 3
1621 pp. 163–166 · scans FR183, FR184, FR185, FR186Now since, through this universal separation, what was more fiery and subtle chose the heights for its seat, while what was coarse and massive descended below to rest there, it came about that the heavenly bodies, removed and separated from all filthy dregs, remained immortal, extending into roundness, both because they rose in the same flight from the beginning, and because the nature of eternal things desires round form, which is the only unfailing and complete form. On the other hand, coarse and earthly things remained subject to corruption and death, because in corruption there was joined an assemblage of contrary things, namely elements differing in qualities, such as heat with cold and moisture with dryness. To this was also added the admixture of those impure dregs that were properly the lees of the universal first matter, which was not itself created pure, as some imagine; for everything that had issued or might yet issue from it would never have been subjected to death. What is more, no generation could take place in the lower world, since there would be no alteration or change of forms: they would all have the same appearance, without distinction between high and low. Things would remain equally pure and subtle, and consequently bereft of adornment. Indeed, to speak plainly, there would have been no creation of matter or of the world. It was therefore necessary to mingle these coarse dregs with the subtle substance. For where there is nothing but purity there can be no action, because nothing can act without something acted upon: the pure has no dominion over its like, nor the impure over its equal. Now Nature, which is continually at work separating the pure from the impure to preserve essence and increase life, has as its sole subject this substance mingled with impurities. Always retaining the state and character of its first creation, it is nourished, multiplied and increased only together with the nourishment, multiplication and increase of dregs, which are not of one substance with it, but companions from birth, or sisters of the same womb. As proof, those who through divine inspiration have found the means of extracting this first matter and embodying it in imitation of Nature know by experience that, whatever purity, cleanness and clarity it appears to possess, it is nevertheless accompanied by many earthly impurities, which are removed with great skill.
Socrates
Reading Sal Lumen and Spiritus Mundi Philosophici · Book Two · Chapter 3 · Book Two · Chapter 3 · 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.
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.
- Governing historical witnessBnF/Gallica: 1621 witness
- Complete original supplied fileDownload the supplied PDF edition
- Complete original supplied fileDownload the supplied EPUB edition
- Complete original supplied fileDownload the supplied Word edition
- Complete original supplied fileDownload the supplied Markdown edition