Diotimos Library · Esotericism & Spirituality Collection · Bilingual Edition
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English Page · Branch 87 of 287
Part Four
German & Latin
1619 pp. 61–63 · scans ER065, ER066, ER067Wann der Allmächtige Gott durch seine Göttliche Stimme dem menschlichen Geschlechte etwas wichtiges vnd sonderliches von seinen wunder hohen himlischen Geheimnussen hat wollen offenbaren oder kundbar machen/ so hat er solches gemeiniglich in Gleichnussen oder Fürbildungen/ die vns in diesem jrdischen Leben bekant vnnd täglich vor augen seind/ vns vorgestellet vnd abgemahlet/ als zu einem Exempel da Gott im ersten Buch Moysi am3.capit. dem Adam im Paradeiß nach seinem Fall/ seine Straffe/ als die sterbigkeit vnd leiblichen Todt anzeigen wolte/ gab Er im dasselbig solcher gestalt zu verstehen/ dieweil die Erden für sich selbsten kein Leben hat/ vnd er von der Erden genommen war/ er auch widerumb derselben gleich werden solte. Item Gen.15.vnd22.cap. Da Gott dem Abraham die vermehrung seines Samens vnnd seines Geschlechts will zu verstehen geben/ heisset er jhnen die Stern am Himmel/ beneben den Sandt am Meer vnd den staub der Erden zu einem Vorbildt anschauen/ dergleichen viel vnnd mancherley liebliche vorbildungen hat auch Gott in den Propheten seinem volck Israel/ wann er etwas sonderlich mit jnen vorgehabt/ vormalen/ vertrawen vnd zeigen lassen: welches dann hernach in seinem Testament Christus als der Mundt vnd Grundt der Warheit solches auch gethan/ vnd alle Ding durch gleichnussen/ seine Lehr desto besser zu verstehen/ angezeigt vnd für augen gestelt als nemlich da er vns die höchste Seeligkeit/ sein Göttliches Wort das Euangelium angedeutet/ da brauchte er zum Vorbildt den guten vnd bösen Samen vnd Vnkraut so auff den Acker gesäet/ Item den verborgnen Schatz vnd Perlein/ das Weitzenkorn/ auch Senffkorn/ Sawerteig. Ferners da er vns das Himmelreich vormahlet/ gibt er vns dz gleichnus vom grossen Abendmahl vnd Hochzeit des Königs. Wie auch zum dritten die gantze Christliche Kirch/ vnd jhren Zustand vergleicht er dem Weinberg/ dem König der mit seinen Knechten rechnen wolte. Item er brauchte die Gleichnus von dem Edlen Herrn/ der seinen Knechten sein Gut außleyhet/ vom verlohrnen Schaff vnd Ochsen/ den verlohrnen Sohn/ vnd der Gleichnussen sehr viel.
The Sophic Hydrolith: Part Four
1619 pp. 61–63 · scans ER065, ER066, ER067Whenever Almighty God has wished, through his divine voice, to reveal or make known to the human race something important and particular concerning his wondrous, exalted heavenly mysteries, he has generally presented and depicted it for us in parables or figures familiar to us in this earthly life and daily before our eyes. For example, when God wished in the third chapter of the first book of Moses to declare to Adam in Paradise, after his fall, his punishment—mortality and bodily death—he made him understand it in this way: since the earth has no life in itself, and Adam had been taken from the earth, he too must become like it again. Likewise in Genesis 15 and 22, when God wishes to make Abraham understand the increase of his seed and his descendants, he tells him to consider, as a figure, the stars in heaven, together with the sand of the sea and the dust of the earth. God also had the prophets depict, disclose and show to his people Israel many such gracious figures of various kinds whenever he had something particular in store for them. Afterwards, in his Testament, Christ, as the mouth and foundation of truth, did the same, setting everything forth and before our eyes in parables so that his teaching might be better understood. Thus, when he signified to us the highest blessedness, his divine Word, the Gospel, he used as figures the good and bad seed and the weeds sown in the field; likewise the hidden treasure and the pearl, the grain of wheat, the mustard seed and the leaven. Further, when he depicts the kingdom of heaven, he gives us the parable of the great supper and the king’s wedding feast. Thirdly, he compares the whole Christian Church and its condition with the vineyard and with the king who wished to settle accounts with his servants. He also used the parables of the noble lord who lends his property to his servants, of the lost sheep and ox, of the prodigal son, and very many other parables.
Socrates
Reading The Sophic Hydrolith · Part Four · Part Four · Unit 2
Ask about a concept, passage, contradiction, or connection.
Socrates will begin with this book and its sources.About This Reading Edition
The anonymous Water Stone of the Wise of 1619, with German text, a new English translation, 240 annotations, three companion treatises from the original volume, two separately identified responses of 1661, and the complete supplied study apparatus.
Historical Text and Translation
Anonymous, Wasserstein der Weysen. Frankfurt: Lucas Jennis, 1619. The governing e-rara copy belongs to the Stiftung der Werke von C. G. Jung, Zürich (DOI 10.3931/e-rara-8968). The work is traditionally attributed to Johann Siebmacher; this remains an attribution, not a name printed in the anonymous witness. The separately sourced First and Second Responses use the 1661 Wolfenbüttel witness, qun-642-1s, pp. 200–206.
About Diotimos Editions
This historical edition credits Diotimos Editions as its English translator.
Rights
Historical texts printed in 1619 and 1661 are in the public domain. The supplied 2026 German reading text, new English translation, introduction, notes and complete study apparatus are published with the site owner’s authorization. The original triangle is credited to the Stiftung der Werke von C. G. Jung, Zürich, and e-rara, Public Domain Mark.
- Governing historical witnesse-rara: 1619 witness
- Separately identified later response sourceHerzog August Bibliothek: 1661 responses
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