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 158 of 251
Book Two · Chapter 4
French
1621 pp. 225–227 · scans FR245, FR246, FR247Mais outre cette intelligence qui se presente la premiere aux yeux de l'intellect; il y en a encore une autre plus cachee: car ayant signifié par la separation de la terre d'avec le feu, celle du gros & du subtil; il a encore voulu dire qu'il falloit separer les qualitez naturelles de ces deux elements, en despouillant l'humide froideur attachee aux choses terrestres & graves, sans lesquelles elle ne peut subsister, pour revestir la chaude siccité, qui est de la nature du feu, & par consequent legere & spirituelle: C'est pourquoy il adjouste qu'il monte de la terre au ciel, assavoir d'imperfection à perfection: car Paracelse appelle le feu firmament. Or comme rien ne peut parvenir à la perfection celeste sans avoir premierement quitté l'imparfaicte & passible escorce mortelle, en laquelle proprement surabonde cette qualité de froideur qui cause l'accident de la mortification, comme la chaleur engendre la vie: aussi la tressage Nature a estably cette reigle qu'il faut que son subject endure & passe par l'obscure noirceur de la mort, pour atteindre une claire & candide immortalité & renouvellement de vie: c'est à dire une essence impassible, sur laquelle ny le feu, ny la corruption n'ayent plus aucun pouvoir. Et de vray cette acquisition de vie par la mort se pratique naturellement en toutes creatures vitales: Car il faut que tout sperme ou semence aux animaux se mortifie en la matrice; & aux vegetaux dans la terre: avant qu'aucune croissance vegetable, ou specification se puisse faire. Que si cette reigle s'observe religieusement aux membres; de combien doit elle estre recommandee & suivie plus exactement au chef? Et si par cette mortification la vie des accessoires acquiert quelque duree: combien plus s'approchera de la perpetuité celle du principal? Jesus-Christ mesme nous enseigne ces choses par la similitude du grain qu'il a dit ne pouvoir fructifier s'il ne meurt premierement: signifiant le mystere de sa Resurrection que sa mort devoit preceder. Car il voulut mourir pour renaistre à une plus durable & glorieuse vie: se monstrant en cela, non seulement exemplaire des hommes, mais vray patron de toute la Nature.
Sal Lumen and Spiritus Mundi Philosophici: Book Two · Chapter 4
1621 pp. 225–227 · scans FR245, FR246, FR247Besides this meaning, which first presents itself to the eyes of the intellect, there is another, more hidden one. Having signified the separation of coarse from subtle by that of earth from fire, he also wished to say that the natural qualities of these two elements had to be separated. One must strip away the moist coldness attached to earthly and heavy things, without which it cannot subsist, and put on the warm dryness which belongs to the nature of fire and is therefore light and spiritual. Hence he adds that it ascends from earth to heaven: from imperfection to perfection, for Paracelsus calls fire the firmament. Nothing can attain heavenly perfection without first leaving behind the imperfect, suffering, mortal husk in which that quality of coldness especially abounds, causing the condition of mortification, just as heat generates life. So all-wise Nature has established the rule that her subject must endure and pass through death’s dark blackness to reach a clear, radiant immortality and renewal of life: an essence incapable of suffering, over which neither fire nor corruption has any further power. Indeed, this acquisition of life through death occurs naturally in all living creatures. Every sperm or seed in animals must undergo mortification in the womb, and in plants in the earth, before any growth or specification of the plant can take place. If this rule is faithfully observed in the members, how much more exactly must it be commended and followed in the head? If through this mortification the life of accessory things acquires some duration, how much closer to perpetuity will the life of their principal come? Jesus Christ himself teaches us these things through the likeness of the grain which, he said, cannot bear fruit unless it first dies. He signified the mystery of his Resurrection, which his death had to precede. He wished to die in order to be born again into a more lasting and glorious life, showing himself thereby to be both humanity’s exemplar and the true pattern of all Nature.
Socrates
Reading Sal Lumen and Spiritus Mundi Philosophici · Book Two · Chapter 4 · Book Two · Chapter 4 · Unit 10
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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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