(20) And if you open the Eyes of your Mind, you will see that Fire is in Water, as may be seen in a Storm of Lightening, and yet it is no durable Fire, though it be true Fire, which sets Houses on Fire, and burns them. So also you may see that there goes forth from it a mighty forcible Air, and that they are in one another; and besides, you see that Water is generated in the Storm.

(34) But that also the Element of Fire is, and rules in the Deep of the Air and Water, thou seest in Tempests of Lightning; also thou perceivest, how the Light of the Sun kindles the Element of Fire on the Earth with its Reflection, although many times aloft in the upper Region towards the Moon it is very cold.

(92) For the Fire will consume all, and causes a high Rising in the Source, and the Meekness of the Light causes Entity or Substantiality; viz. in the eternal Light it causes the Water-spirit of eternal Life: and in the third Principle of this World, it causes Water, together with the Existence or Original of the Air.

(67) The three Elements, Fire, Air, and Water, have a threefold Moving or Qualification, but proceed from one Body; and consider, the Fire or Heat swells and flies aloft from the Sun and Stars; and from the Heat the Air swells and flies aloft; and from the Air comes the Water. [Or expands itself.]

(1) Iximiprus saith:—I testify that the beginning of all things is a Certain Nature, which is perpetual, coequalling all things, and that the visible natures, with their births and decay, are times wherein the ends to which that nature brings them are beheld and summoned.* Now, I instruct you that the stars are igneous, and are kept within bounds by the air. If the humidity and density of the air did not exist to separate the flames of the sun from living things, then the Sun would consume all creatures. But God has provided the separating air, lest that which He has created should be burnt up. Do you not observe that the Sun when it rises in the heaven overcomes the air by its heat, and that the warmth penetrates from the upper to the lower parts of the air? If, then, the air did not presently breathe forth those winds whereby creatures are generated, the i Sun by its heat would certainly destroy all that lives. But the Sun is kept in check by the air, which thus conquers because it unites the heat of the Sun to its own heat, and the humidity of water to its own humidity. Have you not remarked how tenuous water.

is drawn up into the air by the action of the heat of the Sun, which thus helps the water against itself? If the water did not nourish the air by such tenuous moisture, assuredly the Sun would overcome the air. The fire, therefore, extracts moisture from the water, by means of which the air conquers the fire itself. Thus, fire and water are enemies between which there is no consanguinity, for the fire is hot and dry, but the water is cold and moist.. The air, which is warm and moist, joins these together by its concording medium; between the humidity of water and the heat of fire the air is thus placed to establish peace. And lock ye all how there shall arise a spirit from the tenuous vapour of the air, because the heat being joined to the humour, there necessarily issues something tenuous, which will become a wind. For the heat of the Sun extracts something tenuous out of the air, which also becomes spirit and life to all creatures. All this, however, is disposed in such manner by the will of God, and a coruscation appears when the heat of the Sun touches and breaks up a cloud.

The Turba saith:—Well hast thou described the fire, even as thou knowest concerning it, and thou hast believed the word of thy brother.

(91) yet the Fire gives or represents to us a Mystery of the eternal Nature, and of the Deity also, wherein a Man is to understand two Principles of a twofold Source, viz. I. a hot, fierce, astringent, bitter, anxious, consuming One in the Fire-source. And out of the Fire comes the II. viz. the Light, which dwells in the Fire, but is not apprehended or laid hold on by the Fire; also it has another Source then the Fire has, which is Meekness, wherein there is a Desire of Love, where then, in the Love-desire, another Will is understood than that which the Fire has.

(57) Now behold, the Fierceness which rises up in the Light, consists not in the Water of the Wood, but when the Heat rises up in the Hardness, then is the Flash generated, which the Sap in the Wood first catches, whereby the Water becomes shining.

(55) For the astringent and Fire-Spirit holds it fast, and the meek Water, which melts from the Body of Nature in the Kindling of the Light, that goes through the severe and earnest, cold and fiery Birth or Geniture, and is very sweet, pleasant, and lovely.

(27) Now when these four Generatings rub themselves one upon another, then Heat gets the Primacy and Predominance, and kindles itself in the sweet Water, and then instantly the Light rises up. Understand this rightly. [Understand this rightly.]

(198) A similar Fire flashingly extending through the rushings of Air, or a Fire formless whence cometh the Image of a Voice, or even a flashing Light abounding, revolving, whirling forth, crying aloud. Also there is the vision of the fire-flashing Courser of Light, or also a Child, borne aloft on the shoulders of the Celestial Steed, fiery, or clothed with gold, or naked, or shooting with the bow shafts of Light, and standing on the shoulders of the horse; then if thy meditation prolongeth itself, thou shalt unite all these Symbols into the Form of a Lion.

(97) 3. The first elements are air, water, and fire; the fire is above, the water is below, and a breath of air establishes balance between them. The token is: the fire carries the water. The letterמ (M) is mute; ש (Sh) is hissing like fire; there is א (A) among them, a breath of air which reconciles the two.

(108) Thou canst kindle Wood, that it give Light, for the Water is chief upper Regent or Predominant therein; so likewise in all Sorts of Herbs on Earth, wherein the sweet Water is predominant.

(75) Hearken, thou hast the sweet Water in thee, pour that into the Fire, and then it goes out: If thou lettest it burn, then it consumes in thee the Sap, that is, in all the seven qualifying or fountain Spirits, so thou wilt become dry.

(16) And the Fire generates now also a Fire, according to the Property of every Quality; in the tart Spirit it is tart; in the Bitter, bitter; in the Love, it is a very hearty Yearning, Kindling of the Love, a total, fervent, or burning Kindling, and causes very vehement Desires; in the Sound it is a very shrill tanging and where the Sound in all Qualities tells or expresses, as it were with the Lips or Tongue, whatsoever is in all the Fountain-Spirits, what Joy, Virtue, or Power, Essence, Substance, or Property [they have,] and in the Water it is a very drying Fire.

(5) Now when upon the Third Day the Fire-flash rose up out of the Light, which was shining in the sweet Water, which Flash is the bitter Quality, which generates itself out of the kindled Terror or Crack of Fire in the Water,

(29) Yet it did not so here, but after it was risen up in the Water, in the astringent Quality, it rose up so furiously like a Thunder-Clap, whereby it would prove and show forth its new Deity: And so the Fire rose up, as when there is a Temple of Lightning, intending thereby to be so great, as to be above all Things in God.

(31) But that Water, Air, and Fire, are one in another, in the Deep above the Earth, every intelligent Man may see and understand.

(34) 4th. Fire (ether) He drew forth from the water. He engraved and established by it the Throne of Glory. He fashioned the Seraphim, the Ophanim, and the Holy Living Creatures (Cherubim?), as His ministering angels; and with (of) these three He formed His habitation, as it reads: "Who made His angels spirits, His ministers a flaming fire." (Psalms civ. 4.)

(13) Figure 26 is the character of the air, showing that air is born out of the Eternal Light and the ethereal water. Figure 27 is the character of water. It is the inversion of Figure 26, indicating that its origin is from the lower fire and not the higher. Its upper part signifies that water does not lack the Divine element, but as a universal mirror reflects the heavenly influences. Figures 28 and 29 are symbols of salt, showing that it is both fire and water in one. Figure 30 is the character of fire in all its attributes, and Figure M (the same inverted), water in all its powers. Figure 32 is the character of salt in all its attributes. Figure 33 represents both gold and the sun. Their essential natures are identical, being formed from the first fire out of Schamayim. They are perfect, as can be seen from their symbol, for no more perfect form can be produced out of the dot than the circle.