Sitting portrait of Guillaume Postel, French linguist, astronomer, Cabbalist, diplomat, professor, and religious universalist, engraved on a copperplate by Esme de Boulonois; from the book ‘Académie Des Sciences Et Des Arts’ by Isaac Bullart, published in Amsterdam by Elzevier in 1682.

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Today’s sharing from the Blue House of Via-HYGEIA, is part 2 of our sampler devoted to Guillaume Postel. It is ‘La Doctrine du Siècle Doré, ou l’Evangelike Règne de Jésus Roy des Roys‘, published by Jehan Ruelle in Paris in 1553. Here in the 1970 Slatkine Reprints French edition, itself a reedition of the Torino Edition of 1869. Our Via-HYGEIA’s adaptation and first known modern English translation from the old french original. As Renaissance French could be, at times, quite a challenge to understand-due to the different sentence structure and grammar usage-any misreading or interpretation mistakes that may appear in our translation work are ours to blame and we are more than happy to hear corrections and text improvement advices if there is any matter for it. Excerpts are from page 87 to 112. Paragraph numbering and separation are ours. Dear Reader, beware, this small treatise is falsely simple and hides a wealth of ideas that have profound depth. It is an ideal introduction to Guillaume Postel’s (very) direct style and his use of innovative (for the time) themes of interest and displays visible back-ground influences, such as Jewish Kabbalah, the ‘via-negativa’ currents of Gnostic Christianity (remarkably preceding Jacob Boehme’s theosophical works), or the ‘Way of the Blame’ of the Malamati Sufis and more, all weaved in this unique synthetic style. All of these, Guillaume Postel was very aware of due to his extensive travels and studies.  In the conclusion of his foreword to the 1928 re-edition of the ‘Venetian Virgin’ (being part 4 of this sampler to come soon), Émile-Jules Grillot de Givry says: ‘We are baffled that Guillaume Postel could advocate-during the span of forty years-these audacious theories, shaking down the usual foundations of theology and continuously ‘tread in full heresy’, without knowing the pyre-while others, twenty times less bold, were eventually led to be burned at the stakes.‘ He was ultimately saved by his powerful friends and patrons, being declared MAD and confined. We hope this working translation will give such an exiting taste to the English speaking community that a daring publisher will stand up and endeavor to fill an unexplainable void by starting a scholarly English edition of his collected works. How come such a luminary has been this disregarded and neglected up to now?

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I WRITE HERE

THE TRUE FINALITY

OF THE WORLD

In the name, honor and eternal glory

of the Might, Wisdom and infinite Goodness:

Father, Son  and  Holy Ghost!

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1. What is Man? He is the finality of the World (Via-Hygeia Note: in French, ‘fin’ has two meanings: end & finality). How so? Because, he is a reasonable creature, made and created in the likeliness of God, and the World was given to him for his benevolent use and happiness.

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2. What does ‘in the likeliness of God’ mean? It means that Man-through the exercise of his human nature with his body and soul confronted to perishable goods-must reflect the true divine might, wisdom and charity, demonstrating by this incarnation that God is in Man, at the same time hidden and acting agent-that is, when Man lives by his reason.

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3. What is God’s early vision about Man and the World to be created for him, when both the World and Man were not created yet? God’s intended function for Man is to spread Goodness and mirror it back, and for ever glorify Him through the individual and collective value of the human condition. Man is the microcosm of the macrocosmic world he lives in. This is certain.

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4. What does it mean ‘to be glorified for ever?’ It means that Man, individually and collectively, having inherited the world from God, must be diligent and meek, like self-annihilated, so to glorify Him in his flesh and, in poverty, rejection of lust and conscious suffering, offering all of his simple wealth, reputation and pleasure in His service. Hence, being in this lowly world an incarnated God.

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5. How to understand ‘being in this lowly world an incarnated God‘ ? Man, as a reasonable creature, having renounced the illusory nature of the things of the world and annihilated the desire for them, by the perfect observance of his reason, shines his divine similitude.

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6. What are the means to be made or become alike God? All means a child or a servant would use to emulate a benevolent and perfect father or  master.

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7. How?  The good and perfect child, wanting to emulate his father, must be first eager to grow diligently according to his father’s will, without asking any rewards, then to develop his body and spirit without any laziness, hence earning the universal and domestic fraternal and paternal rest and their corporeal and spiritual pleasures, for his labor. By doing the most laudable and honorable deeds, even though he is despised or dishonored, even rejoicing in the midst of adversity, leaving all the domestic honor to his Father or Master. Because we see that wise and true fathers for the sake of the house, or for their servants, acquire, labor and lead by example without being praised for it, always striving to earn for their estate, besides usership and honor, without claiming more wealth, pleasure and glory than what is simply necessary for posterity. Others are just like Fools and the world has many of them.

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8. How does this earthly strivings fit into God’s Will? They do very well. As God is the Eternal Father, of Infinite goodness, wisdom and might, for the love of Whom we must not only strive to acquire for the common good and not just our individual satisfaction, to work and tire the body, by penitence or voluntary, as we ought to bare others or with patience and to not be rebuked by low and humble duties, that are according to human opinion, full of shame. But, when we would have thrived through all these things, then we ought, in poverty, rejection of lust and in conscious suffering, confess that we are in deed useless servants and that we deserve far more worse than our present condition. So, by our benevolent action in the world and by baring all possible wrongs, do we not deserve this, as we call ourselves useless servants? We must, according tot he proverb, ‘Let the Host settle our account, but we must strive to help our companions with Him by alleviating their burden‘. No man of this world should take his own merit out of proportion and we all must look down our own achievements; but we must strive to acknowledge and praise the merits of our companions, or any other person, by praising their virtue or finding excuses for their misbehaviors. As for us, we’d better let God settle our own account, as He lives in us and remembers all the Good Work He did through us, at the condition we are dead of ourselves enough, and that we allow Him to take over.

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9. What would be the most prefect work (Via-Hygeia note: in French, oeuvre) we ought to do or suffer for the love of God? They are the labors of the Spirit or the Soul.

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10. How? By fervent prayers, devout meditations and ardent contemplations, and in baring shaming infamy, despiteful dishonor and base contempt.

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11. Why suffer like that? To the extent that the man who suffer externally the most, cannot be hurt in his most inner parts, and the more he is despised by the world, the more he grows his inner strength, taping into an omni-potence derived from the God living in him.

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12. How do we practice the perfect prayer? By reciting and listening, devotionally, to the sovereign prayer of the world.

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13. What is the sovereign prayer? The prayer that is taught to the Christians by Divine Wisdom.

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14. What is its content? ‘Our Father who art in heaven, Hallowed be thy name. Thy Kingdom come, Thy will be done in heaven, as it is in or on earth. Give us this day our daily bread. Forgive us our sins, as we forgive our debtors. Tempt us not into evil, but deliver us from the devil. Amen.’

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15. Why should we recite the ‘Our Father’ prayer? Because we are all but one family’s siblings and His children, without any known belongings of this world, but striving on brotherly charity that ought to be as spread among us than the air, water, fire, the stars and the sky and all other common things.

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16. Why? Who is in Heaven? Because, as God is so much everywhere, filling as much heaven than earth and earth than heaven; nevertheless, the majesty of His virtuous effects appears more in the superior part of the world than the inferior. In heaven dwells the Intellect, ordinating agent of all things under which command, is the Intellect of possible execution of everything here upon earth, like when the female is impregnated by the male.

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17. What does ‘Hallowed be thy name’ mean? It means that all the honors of the world must be directed towards God, His ministers and servants, for the love of Him. And that all opprobrium should be accounted to us by our example, will and confession, but, that we ought to spare others’ honor, so that God may be glorified, sanctified and celebrated through them, not us.

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18. What does ‘Thy Kingdom come’ mean? It means that all the tyrannies and disorder of the world should be abolished and that only God should be legitimately be King. That the rule of the flesh in the world and of Satan, altogether with Babylon must be eradicated, so that the rule of the Gospel may be established.

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19. What do we understand and ask for with ‘ Thy will be done in heaven, as it is in or on earth‘?  To begin with, if man would never had sinned things would not need to be restored and therefore this elementary world, base and inferior, would not need to be redeemed-as according to the divine plan, everything must be put back into everything, as it is what God wanted, wants and forever will desire. Then, as we see heaven and its stars being ruled, moved and directed by the divine Intelligences, so we ought to destroy all the tyrannies of this world, spiritual and temporal, in order to imitate this heavenly rule upon earth. Finally, we therefore ask that all the powers of this world that oppose divinity may be abolished and that only the divine will may be extant, especially in the red earth of our hearts, and known by the practical exercise of our individual consciences.

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20. What daily bread are we asking for?  Everything that generally maintains life, more the soul than the body. Because, as Jesus dwells in us and we are not striving after any tomorrows to lust for, we therefore ask this grace for the soul and enough for the body to be sustained at the present moment: ‘sufficient for the day is its own trouble.’ Matthew 6:34.

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21. What does ‘Forgive us our sins, as we forgive our debtors’? It is in keeping with this holy natural law that says: ‘Do to others, either by helping them or at least by not harming them, what you would like people likewise do to you.‘ Support other people, vindicate and forgive them, as you would like God to do with you. If you harm someone, by thought or by word, by act or by negligence, be afraid that God will reciprocate and He will never forgive you if you do not forgive others, then, you will not taste eternal charity, if you do not bestow upon your brother the temporal one.

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22. How do we ought to understand ‘Tempt us not into evil’? It is clear that God does not tempt or lead anybody into temptation; but it happens that when God bestows large and generous graces upon a creature, it may turn them into neglect and pride, so far that it forgets God…and God forgets it and does not care for it anymore, leaving it to the industrious hands of Satan as a rebuke, condemned to partake sin for its sins. This is the origin of the atheists and desperate.

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23. What does ‘Deliver us from the Devil’ means? It means Satan, originator of evil, who is leading us into the path of the said temptation, so that we can become uniformized and obedient. And it is to express in open words that necessarily, the said devil, prince of the wicked, will be so tied-up and contained that all human creatures will then be delivered from all aspects of their servitude. Therefore, on this coming day when all the souls will be made virgin again, un-corrupted, these human creatures, having been restored in their wholeness, on their own will, will resume their duties towards God. From then, damnation becomes the consequence of a choice, if they chose to desert God.

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24. What does ‘Amen’ mean? It means that all that we have asked for before is accomplished according to the council, wisdom and prayer of our celestial Father. Therefore, with fervent prayers and a rooted faith, with the new Adam being restored in us, we recite with all of our hearts his prayer that Jesus-Christ is being formed inside of us and that he may grants us what we are asking for. We must pray, without doubt, having faith that He will task us or bear whatever pleases Him.

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25. What does to meditate mean? It is, on one hand, when we stop thinking for a while, upon a spoken word, or a talks, or upon a fact, or upon a grace of our Lord God, considering His infinite goodness, clemency, might, wisdom, mercy, justice, virtue, glory, and other perfect qualities; on the other hand, when Man fathom upon his infinite wickedness, felony, debility, ignorance, stinginess, injustice, vice & shame we have fallen into-even though God created us and lives in us-seeing our miserable state, He now calls us to create opposite redeeming virtuous images in us and lead by example so that His Children, Judge, Kings, Popes and all Lords of this whole world may follow the same lead. Hence, by such meditation, we will inspire our spirit into humiliating and rebuking ourselves and therefore glorify and praise God. We have to concede that from all the meditations of the world, there is none more excellent than the passion of our Lord Jesus-Christ, as he suffered corporally and until now spiritually by his compassion for his limbs (Via-Hygeia note: all the creatures of the world); which he suffers, since the beginning of the world, especially his inferior and maternal parts united now within the most holy mother of the world, which he filled inside with his substance. To sum up, our compassion towards Jesus-Christ crucified from the beginning of the world is so strong and pleasing to God, that a person in an hour or a minute may acquire more graces, perfections and wisdom useful for our salvation, than any other person in a thousand years. It is but the true children of the Antechrist that want to persuade us that we ought not to weep for the passion of Jesus-Christ. It is therefore the sovereign meditation: Because, in rising understanding the soul meditates the infinite love that its creator has in His passion, and crying out of rightful pain recognizes it is the cause of such an innocent ordeal, and will then blame itself forever, a thousand times more than the High Priest Caiaphas when he realized he killed the Son of God.

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26. What is then contemplation? It is known by very few people and difficult to fathom, but by correspondance (Via-Hygeia note: in French, similitude) I will try to explain it. Metaphysics deals with natural things, without considering their expression, corporeality, nor their images in the soul, but in considering them through their essential virtue, abstract and severed from any physical attachement, this is how contemplation must operate. Meditation ought to transform itself into contemplation, when our soul strives to know and feel God through the whole of nature;  it strives so much that it only focuses upon the sovereign cause which is essence, unity, truth & divine goodness, and it manifests might, wisdom and benevolence, followed by the forming or formative virtue from which all souls and perfections proceed in a dual manner; perfection unfolds, on one hand materially with all bodies originated and the acting intellect ordering all things and placing them into their own functionality, while, on other hand systematically, when the passing  intellect executes all things by ripple effect. To sum up, in contemplating in all things the spirit of God, according to the creed of the most ancient Christian Church in the world, the Ethiopian Church: the spirit of the Father, the spirit of the Son, and the created spirit of the uncreated Holy Ghost. Contemplation, somehow is no other than to reduce all things into divine beauty and transform God’s passion into infinite love from which it proceed, connecting as much the superior or intellectual part, than the inferior or animal & sensual part, that were, are, and will be the limbs of the universal body of Jesus-Christ manifested in this laboring and patient redemptory life. Hence, such love, must be embodied and experienced in its conformity by all the saints and martyrs, and then, gradually impressed into the person who is contemplating.

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27. What is the greatest shame and the most agreeable ordeal we can suffer for the love of God? It is when with a perfect zeal and true science and with charity and the love for God and one’s neighbor, we can-in very carefully and wisely conform to the first forms of divine will-do and suffer everything that is possible in this world, so much that this very world calls us, mad, insane, desperate, idiot, vile or abject, charmer, excommunicated, evil and all the worthy evil and infamous titles known to society. And it is more agreeable to God for us to suffer thousand times an offense in good heart, especially when innocent, for the love of God, than to suffer all the wrongs of the world combined, may it be loss of possessions or physical ailments. Because we see that the courtesan and worshipers of Babylon consider as expendable goods & people, so to keep or gain the favor of the world. But the true worshiper of God knows that honor is the noblest, thought after, desirable and most precious thing in the world, so he is eager to, for the love of God to renounce all honors or agrees to be deprived of them, as opposingly they are for the courtesan of value and desirable. Therefore, in truth, Man becomes dead to himself, an incarnated God or a divine Image.

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28. What are the sovereign rules in order to be conform in God? 1. To suffer more that we can hurt or harm. 2. To despise the world more than desiring it. Because the first rule regulates the irascible part of our person, the seat of furor and calumny, from which, otherwise, the inevitable procession of angers, hates, revenges, and generally all kinds of evils and mistreatments would proceed against one’s neighbor. As for the second rule, it destroys all the vices from our concupiscent part, from which pride or the love of one’s excellence, stinginess and lust originate. When these two roots are moderated, Man is truly omnipotent, using the irascible part against himself to correct and the other part to help his neighbor. While afflicting one’s self it is hard to stray from one’s will.

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29. Therefore, if Man think of himself as happy when rejecting the world, how is it then when he is blessed with goodness? This is the true foundation of eternal life, and of resurrection, showing that God is alive within us, and not the will of the flesh or of man. Therefore, it is by communication with our Leader and heavenly Father-who only is bestowed with immortality- that the Word is duly incarnated, into the limbs as into the head. It is the final aim of the true circumcision and the baptism.

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30. As for the deeds of the limbs, which ones are the most excellent?  When we are well instructed, the mouth is the right corporeal instrument we ought to use to teach others. Then comes the ear to hear the divine word; and after, come all the senses and all parts of the body to execute the divine Word. It is a great thing that we ought to bare our suffering in our body, for the casual and voluntary things, done by us or to other people. Because, patience, in shame and pain, is a very necessary thing that perfect the work. Because, it is the proof of humility; and it is impossible to a humble person to not be patient in front of the loss of goods, honor and life. He deems himself worthy of such suffering and worse. But, when it comes to herald the most certain truth or to preach the divine Word, or to argue the most notorious sins of an assistance without naming the incriminated people, we are persecuted; then we are happy, even more if we bare our misfortune patiently. To sum-up, all kind of consolation bestowed to one’s neighbor with perfect charity and without any kind of dissimulation, hypocrisy or scorn is the sovereign work that the corporeal part ought to perform.

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31. Of temporal goods, what sovereign good may come from them? The children of Ismael (Via-Hygeia note: Arabs and by generalization: Muslims and here also the Hebrews. ‘In the book of Galatians (4:21–31), Paul uses the incident to symbolize the two covenants the old but fulfilled and new covenant which is universal by promise through Jesus Christ. In Galatians 4:28–31, Hagar is associated with the Sinai covenant, while Sarah is associated with the covenant of grace into which her son Isaac enters.’ (source: wikipedia) shared their food in common, that came from divine dispensation, such as the manna, quails and water springs, alike the early apostolical Christians we also sharing all commodities in common, showing us the sovereign use of temporal goods that God bestows us. Because it is necessary that by us  and known to us there are no people in need, especially when we have used, moderately, what is ours for our own needs. Because we must love our neighbor like ourselves, sharing the temporal and the spiritual goods, and this for the common love of our neighbor and of God, who bestows them to whom and how he pleases, so that that who receives them knows they come from God and the dispensator acts not as an owner but as a bestower, using them without abusing them, communicating them to his kind, who are all reasonable animals. Beverage and food, clothes, helping people with debts, in sickness or in prison: these are the goods we ought to bestow.

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32. What are the other actions or deeds that come from the noble parts of Man? They are the perfect knowledge of God, of one’s self and of all other creatures.

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33. Where does such knowledge tend? In order to love Him without limits, as He is worthy of it, we ought, consequently to busy our will, faith, knowledge and deeds for the sole love of God, so that He may be more  loved, known and served. Reasonable creatures ought to learn more sacred and divine things than human ones, as they are more noble. And after learning about natural things, then you can discover the moral ones, the artificial and mixed ones, and especially agriculture and food, because they are both natural and artificial.

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34. To what end the much advised knowledge of one’s self unfolds? That we ought to love perfectly the immortal and spiritual part of ourselves, to love one’s neighbor like ourselves, with a discreet hate, war & violence against the body, so to resist against evil & lustful passions and bitter greed; then the body, rightly chastised, is thus submitted to the spirit.

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35. Why ought we to know all creatures? Because, as God is in this life is unfathomable and cannot be known but by effects and works. Therefore, we ought to be curious of human nature, plants and their medical applications and of agriculture; In the understanding of Man, our soul must be demanding in focusing only on what emulates him, as he was entrusted with this world.

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36. What is the sovereign source of justification or perfection? It is with certainty the blood spilled by our celestial Lord during His passion that is the source of justification. As for our growth and development in divine perfection and as for our strivings towards it, it must be delt with a continuous desire, extreme diligence of good deeds performed with perfect charity and faith in God; also, we ought to be in a constant state of self-defiance, continuously chastising ourselves with a perfect heart and this is the true root of our self-justification, and the more we accuse ourselves to be sinful, the more God  bestow us with Graces and good works. So strong is to be our self-accusation, that the public and notorious sinner in doing so and desiring amends is a better justification than the most just man in the world who would stand justification without self-accusation and self-condamnation.

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37. Is it enough to accuse one’s self before God without confessing to the priest or God’s minister? No, no. Because our sins aiming against God and our neighbor must be confessed. And, because, between us and our neighbor, the priest is the sovereign judge of all our sins and they must be knowledgeable so to give absolution: to him we must confess. But, to whom wants to come closer to the sovereign perfection, he would need to face everybody and the Church publicly and confess his sins and perform externally a form of penance alike what is still usual in the island of Japan and in the land of the Priest John, where the seal of confession is not in usage, but where a long tradition of public penance exists.

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38. In regard to perfection, is it enough to confess and make amends privately and publicly? Alas no! Our poor nature mut be renewed continuously and nourished with its arch-holy principle, which is the precious sacramental body and essence of our Savior, Redeemer and Father Jesus-Christ-as much in his superior parts than his inferior ones, subsisting under the color white and red; we, in deed, need both parts, but even more the inferior material and maternal part; because it is more necessary as rebellion proceeds from the flesh before coming for the spirit. We ought to, as often as possible, partake the sacrement of communion and unite with God, and towards this aim, the more we die in us the more we resurrect in Jesus-Christ our Father, little by little vivified and transformed into the author & Tree of eternal life, until we are made all together one with Jesus who is the renewed Adam & Eve; hence, as He is one with His Father, according to the uncreated  and created wisdom. To sum up, the final treasure of perfection is delineated and explained in the true and often usage of the holy sacrement of the Altar (Via-Hygeia note: holy communion). Because, in the very special kind of wine Jesus will drink in this century here-under and not in Paradise, the fruit of the universal wine which is the vital redness or maternal aspect of the world.

Because this maternal substance cannot be transmitted to the child, but only if the paternal quality is present at one extreme of the seed and the child at the other half. This is before regeneration. Because the chyle-like white vivifying blood of our Savior, when it is received in the spiritual womb of the new motherhood, in which everything must be re-born, must be at one extreme united to the father and at the other half to the child. Because motherhood is like a fountain and spring of delight of this and the other world, in responding heaven, in which the divine, superior and fatherly seed dwells in order to create all beings.

This is how our Lord operates when he creates spiritually, making things re-born or regenerating his children: the white fatherly color and substance of our Lord under the appearance of bread on one side unites, drinks and takes-in the motherly redness of the blood; and when we drink from the cup, we receive the necessary red or animal or inferior essence of maternal immortality, and our Lord, on the other side, when He receives the said motherly blood in incredible delectation, from there order, spread and sow the new generation of His children.

And this is why He said: ‘I will not drink until I drink with you again, This is the sovereign novelty that God has done on Earth, when the woman will give birth to the Man of Men. This will be the sovereign perfection, that we can in this life aspire to, drinking the new generation of the new and maternal stock with our celestial Father, Who on his side, by the only standard of His pleasure, without necessity, by mercy and goodness combined, having a soft spot about us, regenerates us by drinking from His side, by extreme necessity as we are all dead, and on the other side, we drink with Him this new wine.

This is how the will of our Lord will be made inside of us in this maternal regeneration, in the earth of our body, or the heaven of our knowledge, in the divine governance or superior institution, and in the life and works of those who will be restored. This is where God’s will is aiming at. Then God, in living inside of us will be One and his name One. Because the divine virtue and presence of our celestial Father will be inside of us, as much us inside of Him, to such a point that we will drink from the same fruit of the wine, bestowed of the second cloth, or body of immortality through the maternal redness which is common and the necessary mediator between God, Man and his children-who did call themselves and truly are ‘the Children of God’, by grace and by nature, and for whom God created the world, to make them His Children and install them as His representatives or Vicars.

And it is certain that even though Adam would have never sinned, it would be still necessary that the divine knowledge that contains (as male and female, in one general nature) all the divine virtues of the Intellect agent and of the passing Intellect, would be incarnated and both sexes manifested, under the two kinds of the Holy Sacrement distributed to all the limbs. This is what, in a Roman Christian manner of consecration, we call the blood sacrament, ‘the new and eternal Testament‘, which sacrifice was celebrated by Melchizedek, all the Popes and ancient patriarchs. And it is also necessary that all sacrements become obsolete, but two: Confession & Communion, because they are not born out of sin.

Because, even though Man wouldn’t ever have sinned, even though he would have been the most just of men, it is always a necessity for Man to place himself as in a trial in front of God, as even heaven and the angels aren’t ‘neat‘ before God. This is why the Ancient, following their natural judgement, and the Pythagoreans especially, thought that the Man of Good ought to confess. Here they are quoted by Virgil: ‘Quae praetermissum, quid gestum in tempore, quid non? cur isti facto decus afuit aut ratio illi? quid mihi praeteritum?’ Which means: ‘What have I forgotten?  What have I has done at the right time or at the wrong moment?  why have I failed in this?, etc…’ (Via-Hygeia note: Source: Appendix Vergiliana, De Institutione Viri Boni 1, line 16-17 and 18. Also in Ausonius’ ‘Eglog’ III, De Viro Bono, line 16-17 and 18).

Even though confession would not be assigned by divine commandment, in the time of restitution, according to human and civil law, everybody would confess to the priest, to the Church and to God, so that everyone can be in his imperfections helped and vindicated and coming in saintly manner in front of the holy Sacrement. Because, as in political actions, human conversation and communication about the affairs of life, also in the affairs of religion, the ministers of the Church-and the Church itself-must know how everybody is governing himself, in good as in evil, so to guide everyone throughout his personal duty to God.

If we want to believe in things, we need to understand them with Reason, and to this effect, know that all these subjects are are exposed in extant in my others books, such as in the ‘Book of the Concordance of the World‘, the ‘Christian Euclid‘, and mainly in the ‘Bond of the World‘, which when translated into French from the Latin will instruct the World, so that with Reason it may understand everything it wanted to only believe, but with one restriction: God, Paradise & the rewards of the Elects are all out-of-the-scope, as they are unfathomable.

The End.

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Source

French Original

here

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Coming Soon:

Part 3, with chapter IX from his 1553 publication, ‘The Great Victory of the Women of the New World’, written in French-here as text source in its 1970 Slatkine Reprints and with a foreword-presentation by Émile-Jules Grillot de Givry given for the first French translation of the 1555 ‘The Venetian Virgin’, translated from the Italian by Henri Morard and published by Bibliothèque Charcornac in 1928.

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