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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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Facing Pages · Branch 167 of 251

Book Two · Chapter 4

French

1621 pp. 245–248 · scans FR265, FR266, FR267, FR268

L’or a de soy mesme une force aymantine qui atire les cœurs par le lustre brillant de son estincelante & pure teincture, en laquelle Nature a estallé tout ce qu’elle pouvoit de mieux, ayant toutefois reservé à l’industrie de l’art de la surmonter encor, voire jusqu’en infinité, par la graduation supresme qu’il adjouste à cette splendeur naturelle qui luy acquiert nom de Soleil terrestre. L’artiste exalte donc par son labeur la couleur orangee en laquelle Nature a borné son pouvoir en ce precieux chef d’œuvre, jusques au plus haut degré de rougeur obscure: par laquelle augmentation les metaux imparfaits sont colorez en certaine quantité au degré naturel par la projection de cette teinture artificielle: monstrant bien que cette citrine couleur que la Nature a introduite en l’or n’est qu’un acheminement à la rougeur, où gist le comble de la parfaitte vertu de conserver & multiplier. Qui est cause que ce metal, quoy qu’excellent sur tous les autres, ne leur peut de soy departir perfection; ny plaine conservation aux corps humains: comme trop vrayement ont presumé & publié plusieurs milliers d’affronteurs, alchimistes, & paresseux Physiciens; les uns avec leurs amalgames, fusions, & dissolutions sophistiques; & les autres par leurs infusions fantastiques, & confections ridicules. Mais si ces deux especes de curieux s’estoient un peu plus profondement plongez en cet Occean de merveilles, ils auroient recognu que la supresme rougeur acquise, est un accident inseparable, produisant l’un & l’autre miracle par l’excés de la chaleur qui pourtant ne consomme que les superfluitez impures, & non la substance des corps; qu’au contraire elle maintient & multiplie en toute egallité; combien que les philosophes la disent estre autant pardessus le feu vulgaire, que le vulgaire est par dessus la chaleur naturelle des animaux. Il est bien vray que Paracelse fait grand cas en son traitté des Teinctures de celle qu’il extrait de l’or par l’esprit du vin, & luy attribue force belles vertus; aussi bien qu’à celles de l’anthimoine & du coral. Ausquelles il semble vouloir preferer celle du Mercure, qu’il dit devenir toute teincture estant une fois conduit à parfaite fixation: & qu’il penetre les corps par leurs plus simples parties à cause de sa pure subtilité. Ce que je ne croy nullement qu’il ait entendu dire du Mercure vulgaire, ains de celuy des sages, auquel seul l’art aydant la nature peut introduire ces deux choses, assavoir teincture parfaite, & fixation accomplie.

1621 pp. 245–248 · scans FR265, FR266, FR267, FR268

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

1621 pp. 245–248 · scans FR265, FR266, FR267, FR268

Gold has of itself a magnetic power which attracts hearts through the brilliant lustre of its sparkling and pure tincture. In this Nature has displayed all the best she could achieve, while nevertheless reserving to the skill of art the power to surpass it still further, even to infinity, through the supreme graduation which art adds to that natural splendour, earning gold the name of terrestrial Sun. By his labour the artist therefore exalts the orange colour at which Nature has bounded her power in this precious masterpiece to the highest degree of dark redness. Through this increase, imperfect metals in a certain quantity are coloured to the natural degree by projection of this artificial tincture. This clearly shows that the citrine colour Nature introduced into gold is only an approach towards redness, where the fullness of the perfect power to preserve and multiply resides. For this reason, although this metal excels all the others, it cannot of itself impart perfection to them, or complete preservation to human bodies, as many thousands of impostors, alchemists and idle physicians have all too truly presumed and proclaimed: some through their amalgams, fusions and sophistical dissolutions, others through their fantastic infusions and ridiculous confections. Had these two sorts of seekers plunged a little more deeply into this ocean of marvels, they would have recognised that the supreme redness acquired is an inseparable accident, producing both miracles through an excess of heat. Yet this heat consumes only impure superfluities, not the substance of bodies, which it instead maintains and multiplies in complete evenness, although the philosophers say it is as far above ordinary fire as ordinary fire is above animals’ natural heat. It is certainly true that in his Treatise of Tinctures Paracelsus sets great store by the tincture he extracts from gold through spirit of wine, attributing many fine powers to it, as also to those of antimony and coral. He seems to wish to prefer to these the tincture of mercury, which he says becomes entirely tincture once brought to perfect fixation, penetrating bodies in their simplest parts through its pure subtlety. I do not believe at all that he meant ordinary mercury, but the mercury of the sages, into which alone art, assisting nature, can introduce those two things: perfect tincture and accomplished fixation.

1621 pp. 245–248 · scans FR265, FR266, FR267, FR268

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.