DiotimosReading Desk

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

Explore the Lexicon
Sal Lumen and Spiritus Mundi PhilosophiciBook Two · Chapter 2

Swipe or use the arrow keys.

Facing Pages · Branch 89 of 251

Book Two · Chapter 2

French

1621 pp. 81–83 · scans FR101, FR102, FR103

Ceux qui tendent à la reduction des corps en leur premier germe auroient bien une raison plus apparente en leur dessein que les derniers qui les veulent quintessencier, s'ils ne prenoient en ce progrez un chemin tortueux qui les conduit à l'opposite du lieu où ils aspirent. Car outre ce que Nature ne retrograde jamais, ils ne s'advisent pas qu'ils suivent le trac de l'accomplissement, & non de la reversion destructive; ou pour dire plus clairement, qui reconduit à la naissance. Mais outre, que ces labeurs sont du tout impossibles; ou à tout le moins si difficiles & longs que la vie ordinaire de l'homme n'y seroit suffisante; ils ne sçauroient par cette voye arriver à la vraye & naturelle reduction, ains feroient seulement un corps fantasque, grandement esloigné de celuy avec lequel Nature commence toutes ses operations productives, qui est le seul & legitime sperme de tous corps. Si nous considerons que tout se corporifie par terrification, nous advouerons necessairement qu'il y a quelque subject prejacent, & prochainement apte à se terrifier: Or j'ay dit dés le commencement que le feu est le premier operateur du monde, qui jette une vapeur spiritueuse, laquelle il cuit & desseiche pour la corporifier; car la corporification ne se peut faire sans coagulation; necessairement procuree par la siccité du feu. Mais en quel lieu se fait cette cuisson, desseichement ou coagulation, sinon dans le corps de la terre, d'où proviennent tous autres corps? Il faut donc que la prejacente matiere d'iceux y soit cachee: car si elle n'y estoit, il s'ensuivroit qu'ils seroient faicts de rien; ce qui contredit à l'ordonnance de Nature, qui veut que toute chose ait son principe, & que de rien rien ne procede.

1621 pp. 81–83 · scans FR101, FR102, FR103

Sal Lumen and Spiritus Mundi Philosophici: Book Two · Chapter 2

1621 pp. 81–83 · scans FR101, FR102, FR103

Those who aim to reduce bodies to their first germ would have a more plausible reason for their undertaking than the last group, who wish to turn them into quintessence, if in pursuing it they did not take a winding path that leads them to the opposite of their intended destination. Besides the fact that Nature never goes backwards, they fail to see that they follow the course of completion, rather than of destructive reversion—or, to speak more clearly, the course that leads back to birth. Moreover, these labours are altogether impossible, or at least so difficult and lengthy that an ordinary human lifetime would not suffice for them. By this path they could not reach true and natural reduction, but would make only an imaginary body, far removed from that with which Nature begins all her productive operations, the sole legitimate seed of every body. If we consider that everything becomes embodied by becoming earth, we must necessarily acknowledge some underlying subject immediately capable of doing so. I said at the beginning that fire is the world's first operator: it sends forth a spirituous vapour, which it cooks and dries in order to embody it, for embodiment cannot take place without coagulation, necessarily brought about by the dryness of fire. But where does this cooking, drying or coagulation occur, except within the body of the earth, from which all other bodies proceed? Their underlying matter must therefore be hidden there. If it were not, it would follow that they were made from nothing, contradicting Nature's ordinance, which requires everything to have its principle and nothing to proceed from nothing.

1621 pp. 81–83 · scans FR101, FR102, FR103

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.