(38) In those colours grow all manner of fruits, which rise or spring up in the Salitter, and the Mercurius or sound mingleth itself therewith, and riseth up in all the powers of the Father, and then sounding and tunes rise up in the heavenly joyfulness.

(30) But the Sweetness is like Oil or Fire, wherein the Flash continually kindles itself, so that it shines: But the Oil being sweet, and mingled with the Matrix of the Water, therefore the shining Light is steady, [constant and fixed,] and sweet: But seeing it cannot, in the Nature of the Water, continue to be an Oil only (because of the Infection of the Water) therefore it becomes thick; and the [Nature or] Kind of the Fire colours it red; and this is the Blood and the Tincture in a Creature, wherein the noble Life stands. Of the Death and of the Dying. The Gate of Affliction and of Misery.

(31) And when the light riseth up out of the sweet fountain-water in the heat, in the astringent and bitter qualities, then the bitter and astringent qualities taste the light and sweet water, and the bitter quality catcheth the taste of the sweet water, and in the sweet water is the light, but only of a sky-colour or azure, which is blue.

(93) And then the sweet quality extends itself gently or mildly, and there grow little subtile leaves in the head, which are of the kind of all the qualities, and then the sweet water is as it were a pregnant woman new with child, having conceived the seed, and it always presseth onward, till it openeth the head.

(91) And then the sweet quality yieldeth to be taken captive, and so the bitter, the sour, the sweet and the astringent reign jointly together, and the sweet stretcheth itself a little forth, but it can escape no more, for it is captivated or caught.

(94) And then also the sweet quality presseth forth in little leaves, like a woman who is in travail and bringing forth, but the little leaves or blossoms have no more its colour and form, but the form of all the qualities; for now the sweet quality must bring forth the children of the other qualities.

(6) Then he takes a sip, saying: — 'On this desired [glory] of Savitri — 'Tis sweetness, winds for pious man — "Tis sweetness, too, the streams pour forth. Sweet-filled for us let be the herbs' To Earth (b/iur), hail! [On this desired] glory of the god let us meditate. Sweet be the night and morning glows! Sweet be the atmosphere of earth ' And sweet th' Heaven-father (dyaus pita) be to us! To Atmosphere (bhuvas), hail! And may he himself inspire our thoughts' 6 The tree be full of sweet for us! And let the sun be full of sweet! Sweet-filled the cows become for us 1 7 To the Sky (svar\ hail! ' He repeats all the Savitri Hymn and all the « Sweet-verses/ and says: 'May I indeed become this world -all! O Earth (bhnr) and Atmosphere (bhuvas) and Sky (svar) \ Hail!' Finally, having taken a sip, having washed his hands, he lies down behind the fire, head eastward. In the morning he worships the sun, and says: c Of the quarters of heaven thou art the one lotus-flower! s May I of men become the one lotus-flower! ' s bear some lesemblance to the phrase which involves a play on words m the corresponding passage in Chand. 5. 2. 6, amo ndmd 'si ama hi te sarvam zdam, c Thou art He (ama) by name, for this whole world is at home (ama) m thee.' 8 A symbolic expression for ' pre-eminent.' Then he goes back the same way that he came, and, seated behind the fire, mutters the Line of Tradition (vamsa)* 7- This, indeed, did Uddalaka Arurn tell to his pupil Vaja- saneya Yajnavalkya, and say: « Even if one should pour this on a dry stump, branches would be produced and leaves would spring forth.

(51) And the bitter quality also loveth all the other fountain-spirits. And first the sweet. For in the sweet water the bitter spirit is refreshed, and therein it quencheth its great thirst; and its bitterness is therein mitigated; also it obtaineth its lightlife therein: In the astringent it has its body, wherein it triumpheth, cooleth and mitigateth itself; and in the heat it has its power and strength, wherein its joy stands.

(5) 'He who knows this living soul which eats honey (perceives objects) as being the Self, always near, the Lord of the past and the future, henceforward fears no more. This is that.'

(12) 'Tis like water in a vessel, or light through a glass; If they think they come from themselves, they are wrong. When the vessel leaves the fountain, it sees its error; The glass also learns, when the moon sets, When his eyes are opened by the command, "Arise!" Then that disciple smiles a second time, like the dawn. He laughs also at his own previous laughter, When he returns from his long and distant wanderings He says, "Lo! this was the truth, this the secret! To experience joy in that distant valley? What a delusion I was under! what a mistake!

(40) And the Spirit of the great World now supposes that he has gotten the Virgin; he grasps with his Clutches, and will mingle his Infection with the Virgin, and he supposes that he has the Prize; it shall not now run away from him, he supposes now he will find the Pearl well enough. But it is with him as with a Thief, driven out of a fair Garden of Delight, where he had eaten pleasant Fruit, who comes, and goes round about the inclosed Or Poison. Garden, and would fain eat some more of the good Fruit, and yet cannot get in, but must reach in with his Hand, and yet cannot come at the Fruit notwithstanding; for the Gardener comes, and takes away the Fruit; and thus he must go away empty, and his Lust is changed into Discontent. Thus also it is with him [viz. with the Spirit of this World,] he sows thus in his fiery [or burning] Lust the P Seed into the Matrix, and the Tincture receives it with great Joy, and supposes that to be the Virgin; but the [sour] harsh Fiat comes thereupon, and attracts the same to it, while the Tincture is so well pleased.

(110) Just as a sour bitter green apple is forced by the sun, that it becometh very pleasant or lovely to be eaten, and yet all its qualities are tasted; so the Deity keepeth its qualities also, but striveth or struggles gently, like a pleasant lovely sport or scene.

(107) But when the bitter quality riseth up therein, then it divideth and formeth itself, as if it were alive or lively, or as if the life did rise up there, in a greenish flourishing manner and form, like a green flash of lightning, to speak after the manner of men, so that it dazzleth a man's eyes, and blindeth him.

(39) For the sweet water, and the light in the sweet water, rise up continually in the astringent quality, and the bitter quality triumpheth continually therein, and so there is nothing else but mere laughing and joy, and mere existing in love.

(28) This is thus in the original of the quality in itself; but in the midst, in the rising up of this fierce spirit, this [same] spirit is caught and mitigated in the sweet water, where its fierce source or fountain is changed into a trembling, bitter, and greenish colour, like a greenish duskiness, and it retaineth in itself the condition and property of all three qualities, viz. of the fiery, the astringent and the sweet; and so from these three existeth the fourth quality, viz. the bitter.

(71) When the light of the sweet water cometh into it, then it willingly, friendly and freely yieldeth up its birth thereunto, and makes it [the sweet water] dry and shining bright.

(88) Now when that is done, then the astringent and bitter qualities rejoice in their son, understand, in the sweat, and both of them give to it their power, virtue and life, and stuff it like a greedy gormandizing hog, so that it soon comes to grow full and swelled: For the astringent quality, and also the bitter, always draw the sap out of the earth, and stuff it into their young son.

(82) When the sweet quality thus flies from the bitter, and from the sour and astringent, then the astringent and the bitter make all the haste they can after it, as their best treasure; and the sweet presseth vehemently from them, and striveth so much that it driveth and penetrateth through the astringent or harsh quality, and rends the body, and goeth forth from the body, out above the earth, and hasteneth so fast, till a long stalk grows up.

(4) Which what it finds there active doth attract Into its substance, and becomes one soul, Which lives, and feels, and on itself revolves. And that thou less may wonder at my word, Behold the sun's heat, which becometh wine, Joined to the juice that from the vine distils. Whenever Lachesis has no more thread, It separates from the flesh, and virtually Bears with itself the human and divine; The other faculties are voiceless all; The memory, the intelligence, and the will In action far more vigorous than before. Without a pause it falleth of itself In marvellous way on one shore or the other; There of its roads it first is cognizant. Soon as the place there circumscribeth it, The virtue informative rays round about, As, and as much as, in the living members. And even as the air, when full of rain, By alien rays that are therein reflected, With divers colours shows itself adorned, So there the neighbouring air doth shape itself Into that form which doth impress upon it Virtually the soul that has stood still.

(58) And now when the births or genitures of the powers taste the water of life, then they quake or tremble for very lovejoy, and that trembling or moving, which riseth up in the midst or centre of the birth or geniture, is bitter. For it riseth up swiftly out of the birth, when the water of life cometh into the birth or geniture, like a joyful leaping or springing up of the birth.