(108) I. First, there is the power, from which a body comes to be, whether wood, stone or herbs. II. After that, there is a sap in that thing, which is the heart of the thing. III. Thirdly, there is in it a springing, flowing power, smell or taste, which is the spirit of the thing, whereby it grows and increaseth. Now if any of these three fail, the thing cannot subsist.

(81) In the earth thou canst not trace nor find, besides plants and metals, anything but astringency, bitterness, and water: But the water now therein is sweet, opposite to the other two qualities: Also it is thin or transparent, and the other two are hard, rough and bitter, and always the one is against the other. Thereupon there is a perpetual struggling, fighting and wrestling, but in the struggling of these three the life does not yet stand; but they are a dark valley, and they are three things which can never endure one another, but there is an eternal struggling among them. [82. is absent according to Sparrow's text]

(93) Behold! that is the birth or geniture of nature; and so, if in these three qualities, viz. the astringent, the bitter and the sweet, the wrath-fire were not kindled, then thou wouldst plainly see where God is.

(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.

(107) Now observe: In wood, stone or herbs there are three things contained, nor can anything be generated or grow if but one of the three should be left out.

(2) All things descend from Heaven to Earth, to Water and to Air. ’Tis Fire alone, in that it is borne upwards, giveth life; that which [is carried] downwards [is] subservient to Fire. Further, whatever doth descend from the above, begetteth; what floweth upwards, nourisheth. ’Tis Earth alone, in that it resteth on itself, that is Receiver of all things, and [also] the Restorer of all genera that it receives. This Whole, therefore, as thou rememberest, in that it is of all,—in other words, all things, embraced by nature under “Soul” and “World,” are in [perpetual] flux, so varied by the multiform equality of all their forms, that countless kinds of well-distinguished qualities may be discerned, yet with this bond of union, that all should seem as One, and from “One” “All.” III

(58) And though indeed the bestial body must putrefy and rot, yet its power and virtue live, and in the meanwhile there grow out of its power, in its mother, fair, beautiful roses, blossoms and flowers; and though it were quite burnt up and consumed in the fire, yet its power and virtue stand in the four elements in the word, and the soul qualifieth, mixeth or uniteth therewith; for the soul is in heaven, and the same heaven is everywhere, even in the midst or centre of the earth.

(30) That same light is generated in the midst or centre, out of these four species, out of the unctuosity or fatness of the sweet water, and replenisheth the whole body of this generating. But it is such a meek, pleasing, well-doing, good-smelling and well-tasting relish, that I know no similitude to liken it to, but where life is generated in the midst or centre of death; or as if a man did sit in a huge, scorching, hot, flaming fire, and were suddenly snatched out from thence, and set in such a very exceeding easy place of refreshment, where instantly all the smarting, scalding pains, which he felt afore by the burning of the fire, should suddenly pass away, and he be put into such a pleasing temper and soundness. Just so the generating of the four kinds or species are set or put into such a soft and meek welldoing and refreshment, as soon as the light riseth up in them. Thou must understand me here aright.

(59) O, dear man, view thyself for a while in this looking-glass; thou wilt find it more largely to be read of concerning the creation of man. This I set down here for this very cause, that thou mightest the better understand the power of creation, and that thou mightest the better conceive and fit thyself for this spirit, and so learn to understand its language. The open Gate of the Earth. Now it might be asked, From or out of what matter or power and virtue, then, did the grass, herbs and trees spring forth? What manner of substance or condition or constitution has this kind of creature? Answer.

(53) All qualities take their beginning-original [finite or transitory origin] in their middle or centre: Therefore observe where the fire is generated; for there riseth up the flash of the life of all the qualities, and it is caught in the water, so that it remaineth shining; and it is dried in the astringency, so that it remaineth corporeal, and becometh shining, bright and clear. Observe here:

(80) But if thou sayest it has but one kind of birth or geniture, thou speakest again also like one that is blind; for the herbs and wood which grow out of it are not earth, neither is the fruit, which grows upon a tree, wood; so also the power and virtue of the fruit is not God either; but God is in the centre, in the innermost birth in all the three natural births or genitures, hiddenly, but is not known, except in the spirit of man alone; also the outermost birth in the fruit does not comprehend, conceive or contain him, but he containeth the outermost birth of the fruit, and formeth it. Another Question is: Why then is the earth so mountainous, hilly, rocky, stony and uneven? Answer.

(79) And the life of the light breaketh through the death, and generateth to it another body out of death, which is not conformable to, or of the condition of, the water and the dead earth; also it does not get their taste and smell; but the power of the light presseth through, and tempereth or mixeth itself with the power of the earth, and taketh from death its sting, and from the wrath its poisonous, venomous power, and presseth forth up together in the midst or centre of the body, in the growth or vegetation, as a heart thereof.