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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English Page · Branch 154 of 251
Book Two · Chapter 4
French
1621 pp. 214–217 · scans FR234, FR235, FR236, FR237Je dy que le premier & souverain createur (qui est comme le poinct duquel partent toutes les choses, & l'inepuisable source d'où decoulent cette infinité de ruisseaux,) a une nature qui luy est particuliere; assavoir de produire & conserver tout en l'univers: Car c'est le propre du parfaictement bon autheur de produire & procreer les choses, puis les entretenir & conserver quand il les a creées. De ce premier effect, qui est la creation, le secret en est caché à tous, & ne l'avons que comme en effigie aux generations. Mais le second est ouvert pour le moins aux illuminez, comme esleuz & nez de l'esprit; non pas aux enfans de la chair; afin que ces precieuses marguerites ne soient indignement prostituees aux salles & stupides pourceaux. Or le premier & plus excellent degré de cette conservation a esté fait & enseigné par Jesus-Christ, en la maniere cy devant declaree: lequel a voulu estre imité en toutes choses, s'estant avec un mistere indicible luy mesme donné pour patron de toutes les bonnes œuvres qui se doivent faire au monde. Car la Nature marche tousjours d'un mesme pas sans jamais quitter ses sentiers qu'elle suit exactement en tous ses ouvrages. Ainsi donc que le pere & commun conservateur a pourveu à la commune conservation des la naissance du monde; La Nature a semblablement fait son project des le commencement, & s'est de tout temps employee à ses productions avec une action continuelle. Car tout ainsi qu'il a esté necessaire que tout salut vint d'enhaut pour la conservation de la partie spirituelle de l'homme, il a esté expedient par la mesme necessité que celuy des corps sourdist de la mesme roche; d'autant que des choses basses où est le siege & habitacle de la corruption mortelle ne peuvent proceder salut ny vie. C'est pourquoy le Ciel comme fontaine perpetuelle d'immortalité & perfection va continuellement influant ses vertus sur le corps de la terre, que les Astres benins favorisent de leurs aspects amoureusement pitoyables en consideration des mortels affligez; afin d'engendrer en elle par ces influxions un Esprit immortel & vivifiant, qui prenant corps au sein de cette feconde mere a monstré & dilaté ses vertus par toutes les parties du monde; les departant à chacune creature selon sa portee. Et de là sont procedees les forces particulieres reconnues par leurs effects aux herbes, bestes, pierres, & autres choses qui ont tiré de cet Esprit general, cette infinité de puissantes proprietez, qui font quasi miracle en la conservation de nos corps, & de tous autres.
Sal Lumen and Spiritus Mundi Philosophici: Book Two · Chapter 4
1621 pp. 214–217 · scans FR234, FR235, FR236, FR237I say that the first and sovereign creator, who is like the point from which all things depart and the inexhaustible source from which this infinity of streams flows, possesses a nature peculiar to himself: to produce and preserve everything in the universe. For it is the property of a perfectly good author to produce and bring forth things, and then to maintain and preserve them once he has created them. The secret of this first effect, creation, is hidden from everyone. We possess it only as an image in acts of generation. The second, however, is open at least to the enlightened, as those chosen and born of the spirit, and not to the children of the flesh, so that these precious pearls should not be shamefully exposed to filthy and stupid swine. The first and most excellent degree of this preservation was accomplished and taught by Jesus Christ in the manner already declared. He wished to be imitated in all things, having, through an ineffable mystery, offered himself as the pattern of all the good works that should be done in the world. For Nature always proceeds at the same pace, never leaving the paths which she follows exactly in all her works. Just as the Father and universal preserver provided for universal preservation from the world’s birth, so Nature likewise formed her design from the beginning and has always carried on her productions through continual activity. Just as all salvation had necessarily to come from above for the preservation of humanity’s spiritual part, so the preservation of bodies, by the same necessity, had to spring from the same rock. Neither salvation nor life can proceed from lower things, where mortal corruption has its seat and dwelling. Heaven, as the perpetual fountain of immortality and perfection, therefore continually pours its powers into the body of the earth. The kindly stars favour it with lovingly compassionate aspects, in consideration of afflicted mortals, so as to generate within it through these influences an immortal, life-giving spirit. Taking a body in the bosom of this fruitful mother, that spirit has manifested and extended its powers throughout every part of the world, distributing them to each creature according to its capacity. From it proceed the particular powers recognised by their effects in plants, animals, stones and other things. These have drawn from the universal spirit that infinity of potent properties which work almost miraculously in preserving our bodies and all others.
Socrates
Reading Sal Lumen and Spiritus Mundi Philosophici · Book Two · Chapter 4 · Book Two · Chapter 4 · Unit 6
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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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