(45) Subtle substance rises in ascending degrees, to that pure nature which has no distinguishing mark.

(73) But it retaineth its seat in the kernel, which is the unctuosity or fatness, or the water of life, or the heaven; for it is the body of life, which the death cannot comprehend, and yet it riseth up in the death.

(102) Otherwise, if the sweet water could keep its unctuosity or fatness in its own power, and the astringent spirit and the bitter did rub themselves one with another very gently in the sweet water, then they would kindle the unctuosity or fatness in the sweet water, and then the light would instantly generate itself in the water, and would enlighten the astringent and the bitter quality.

(33) In this rising up the astringent quality becometh meek, light, thin or transparent and pleasant or lovely, and obtaineth its life, whose original riseth up out of the heat in the sweet water, and this now is the true fountain or wellspring of love. Observe this in the deep Sense.

(102) First, the astringent spirit catcheth hold, and that draweth together a mass or lump out of the sweet water, that is, out of or from the unctuosity or fatness of the blood of the heart, or from the sap or oil of the heart.

(112) But thou must understand this concerning the sweet quality of the water, and not concerning the stick or block; but it is to be understood concerning the unctuosity [oiliness] or fatness which is the spirit therein.

(34) For the oil or unctuosity in the water is generated through meekness or welldoing, and that is the unctuosity, oil, unction, marrow or fatness wherein the light becomes shining. But if the unctuosity be burnt up, then the water is turned into a sour stink, and moreover becometh very dark.

(4) Panvotrus saith:—I signify to posterity that air is a tenuous matter of water, and that it is not separated from it. It remains above the dry earth, to wit, the air hidden in the water, which is under the earth. If this air did not exist, the earth would not remain above the humid water. They answer:—Thou hast said well; complete, therefore, thy speech. Sut he continueth: The air which is hidden in the water under the earth is that which sustains the earth, lest it should be plunged into the said water; and it, moreover, prevents the earth from being overflowed by that water. The province of the air is, therefore, to fill up and to make separation between diverse things, that is to say, water and earth, and it is constituted a peacemaker between hostile things, namely, water and fire, dividing these, lest they destroy one another.

The Turba saith:—If you gave an illustration hereof, it would be clearer to those who do not understand.

He answereth:—An egg is an illustration, for therein four things are conjoined; the visible cortex or shell represents the earth, and the albumen, or white part, is the water.* But a very thin inner cortex is joined to the outer cortex, representing, as I have signified to you, the separating medium between earth and water, namely, that air which divides the earth from the water. The yolk also of the egg represents fire; the cortex which contains the yolk corresponds to that other air which separates the water from the fire. But they are both one and the same air, namely, that which separates things frigid, the earth from the water, and that which separates the water from the fire. But the lower air is thicker than the upper air, and the upper air is more rare and subtle, being nearer to the fire than the lower air. In the egg, therefore, are four things—earth, water, air, and fire. But the point of the Sun, these four excepted, is in the centre of the yolk, and this is the chicken. Consequently, all philosophers in this most excellent art have described the egg as an example, which same thing they have set over their work.

(146) Now when he elevateth himself, he elevateth himself first in the astringent quality, which he gripeth close together, as a woman who is in travail, and presseth himself, whereby the hard quality becometh so hard and sharp that the sweet water can force or prevail with it no more, and so can rise up no more meekly or mildly in the creature, but is captivated and dried up by the astringent quality, and changed into a hard, sharp, fierce coldness.

(75) And there rose up the shining light in the heat in the water, or in the fat or oiliness of the water, and the heart of the water kindled itself, and this was done in the twinkling of an eye.

(83) Timaeus: and enclosed by a fluid, and when as a result of this process bubbles are formed which individually are invisible because of their small size but in the aggregate form a mass which is visible, and which possess a color which appears white owing to the foam created,—then we describe all this decomposition of tender flesh intermixed with air as “white phlegm.” And the whey of phlegm that is newly formed is “sweat” and “tears,”

(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.

(101) And in this motion it grows unctuous or fat, and luscious or luxuriant; it increaseth and spreadeth itself, and the highest depth generateth itself very joyfully out of or from the heart of the spirit, just as if it would begin an angelical triumph, and present or shew forth itself infinitely in divine power and form, according to the right of the Deity: and thereby the body getteth its greatest strength and power, and the body coloureth or tinctureth itself with the highest degree, and getteth its true beauty, excellency and virtue.

(17) When the flash riseth up in the heat, then first the sweet water catcheth or captivateth it, for therein it becometh shining. Now when the water catcheth the flash, that is, the birth of the light, then the sweet water is terrified, and being so thin and pliant or feeble, it yieldeth, very much trembling; for the heat riseth up in the light.

(46) Besides, the astringent quality is a cause of the heat which is generated in the sweet water, wherein the light riseth up, and wherein the sweet water stands in great clarity, brightness or glory.

(27) Now when these four generatings rub themselves one upon another, then heat gets the primacy and predominancy, and kindleth itself in the sweet water, and then instantly the light riseth up. Understand this rightly.

(13) For observe it, although now in the Harshness there be Bitterness, Fire, Sound, Water, and that out of the springing Vein of the Water there flows Love (or Oil) from whence the Light arises and shines; yet the Harshness retains its first Property, and the Bitterness its Property, the Fire its Property, the Sound or the Stirring its Property, and the overcoming the first harsh or tart Anguish, (viz. the returning down back again) or the Water-Spirit, its Property, and the springing Fountain, the pleasant Love, which is kindled by the Light in the tart or sour Bitterness, (which now is the sweet [Source or] springing Vein of Water,) its property; and yet this is no separable Essence parted asunder, but all one whole Essence or Substance in one another. And each Form or Birth takes its own Form, Virtue, Working and Springing up from all the Forms; and the whole Birth now retains chiefly but these four Forms in its generating or bringing forth; viz. the rising up, the falling down, and then through the turning [of the Wheel in the sour, harsh,] tart Essence, the putting forth on this Side, and on that Side, on both Sides like a Cross; or, as I may so say, the going forth from the Point [or Center] towards the East, the West, the North and the South: For from the Stirring, Moving, and Ascending of the Bitterness in the Fire-Flash, there exists a cross Birth. For the Fire goes forth upward, the Water downward, and the Essences of the Harshness sideways.

(70) From whence existeth the hard tone, and in that rising up or climbing, it is environed and fixed in the astringent quality, so that it becometh a body which subsisteth.

(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.

(97) So in this exsiccation or drying up, the unctuosness or fatness in the sweet water is killed or destroyed, in which the fire kindleth itself, and so out of that unctuosity or fatness an astringent and bitter spirit comes to be. For when the unctuosness or fat in the sweet water dieth, then it is turned into an anguishing sweat, in which the astringent and the bitter qualify, mix or unite.