(12) On the fourth day, God took the Place of this World rightly at the Heart: For therein he created the wise Master out of his eternal Wisdom in the third Principle, viz. the Sun and Stars; herein Men may first rightly see the Deity, and the eternal Wisdom of God, as in a clear Glass, though indeed the Essence or Substance that is visible to the Eye is not God Himself, but it is the Goddess in the third Principle, which in the End goes into her Ether again, and takes her End.

(1) COME then, if you please, let us sing the good and eternal Life, both as wise, and as wisdom's self; yea, rather, as sustaining all wisdom, and being superior to all wisdom and understanding. For, not only is Almighty God superfull of wisdom, and of His understanding there is no number, but He is fixed above all reason and mind and wisdom. And, when the truly divine man, the common sun of us, and of our leader, had thought this out, in a sense above nature, he says, "the foolishness of God is wiser than men," (meaning) not only that all human intelligence is a sort of error, when tried by the stability and durability of the Divine and most perfect conceptions, but that it is even usual with the theologians to deny, with respect to God, things of privation, in an opposite sense. Thus, the Oracles declare, the All-luminous Light, invisible, and Him, Who is often sung, and of many names, to be unutterable and without name, and Him, Who is present to all, and is found of all, to be incomprehensible and past finding out. In this very way, even now, the Divine Apostle is said to have celebrated as "foolishness of God," that which appears unexpected and absurd in it, (but) which leads to the truth which is unutterable and before all reason. But, as I elsewhere said, by taking the things above us, in a sense familiar to ourselves, and by being entangled by what is congenial to sensible perceptions, and by comparing things Divine with our own conditions, we are led astray through following the Divine and mystical reason after a mere appearance. We ought to know that our mind has the power for thought, through which it views things intellectual, but that the union through which it is brought into contact with things beyond itself surpasses the nature of the mind. We must then contemplate things Divine, after this Union, not after ourselves, but by our whole selves, standing out of our whole selves, and becoming wholly of God. For it is better to be of God, and not of ourselves. For thus things Divine will, be given to those who become dear to God. Celebrating then, in a superlative sense, this, the irrational and mindless and foolish Wisdom, we affirm that It is Cause of all mind and reason, and all wisdom and understanding; and of It is every counsel, and from It every knowledge and understanding; and in It all the treasures of wisdom and knowledge are hidden. For, agreeably to the things already spoken, the super-wise, and all-wise Cause is a mainstay even of the self-existing Wisdom, both the universal and the individual.

(4) But there is yet another way to this knowledge:

Admiring the world of sense as we look out upon its vastness and beauty and the order of its eternal march, thinking of the gods within it, seen and hidden, and the celestial spirits and all the life of animal and plant, let us mount to its archetype, to the yet more authentic sphere: there we are to contemplate all things as members of the Intellectual- eternal in their own right, vested with a self-springing consciousness and life- and, presiding over all these, the unsoiled Intelligence and the unapproachable wisdom.

That archetypal world is the true Golden Age, age of Kronos, who is the Intellectual-Principle as being the offspring or exuberance of God. For here is contained all that is immortal: nothing here but is Divine Mind; all is God; this is the place of every soul. Here is rest unbroken: for how can that seek change, in which all is well; what need that reach to, which holds all within itself; what increase can that desire, which stands utterly achieved? All its content, thus, is perfect, that itself may be perfect throughout, as holding nothing that is less than the divine, nothing that is less than intellective. Its knowing is not by search but by possession, its blessedness inherent, not acquired; for all belongs to it eternally and it holds the authentic Eternity imitated by Time which, circling round the Soul, makes towards the new thing and passes by the old. Soul deals with thing after thing- now Socrates; now a horse: always some one entity from among beings- but the Intellectual-Principle is all and therefore its entire content is simultaneously present in that identity: this is pure being in eternal actuality; nowhere is there any future, for every then is a now; nor is there any past, for nothing there has ever ceased to be; everything has taken its stand for ever, an identity well pleased, we might say, to be as it is; and everything, in that entire content, is Intellectual-Principle and Authentic Existence; and the total of all is Intellectual-Principle entire and Being entire. Intellectual-Principle by its intellective act establishes Being, which in turn, as the object of intellection, becomes the cause of intellection and of existence to the Intellectual-Principle- though, of course, there is another cause of intellection which is also a cause to Being, both rising in a source distinct from either.

Now while these two are coalescents, having their existence in common, and are never apart, still the unity they form is two-sided; there is Intellectual-Principle as against Being, the intellectual agent as against the object of intellection; we consider the intellective act and we have the Intellectual-Principle; we think of the object of that act and we have Being.

Such difference there must be if there is to be any intellection; but similarly there must also be identity

Thus the Primals are seen to be: Intellectual-Principle; Existence; Difference; Identity: we must include also Motion and Rest: Motion provides for the intellectual act, Rest preserves identity as Difference gives at once a Knower and a Known, for, failing this, all is one, and silent.

So too the objects of intellection - identical in virtue of the self-concentration of the principle which is their common ground- must still be distinct each from another; this distinction constitutes Difference.

The Intellectual Kosmos thus a manifold, Number and Quantity arise: Quality is the specific character of each of these ideas which stand as the principles from which all else derives.

(81) And also the place of the created world, even unto heaven, as also the deep where now the earth is, all that was a pure and holy Salitter, wherein the seven spirits of God were complete and pleasant, as now [they are] in heaven, although they are still complete and full in this world. But observe the circumstances rightly.

(5) All that comes to be, work of nature or of craft, some wisdom has made: everywhere a wisdom presides at a making.

No doubt the wisdom of the artist may be the guide of the work; it is sufficient explanation of the wisdom exhibited in the arts; but the artist himself goes back, after all, to that wisdom in Nature which is embodied in himself; and this is not a wisdom built up of theorems but one totality, not a wisdom consisting of manifold detail co-ordinated into a unity but rather a unity working out into detail.

Now, if we could think of this as the primal wisdom, we need look no further, since, at that, we have discovered a principle which is neither a derivative nor a "stranger in something strange to it." But if we are told that, while this Reason-Principle is in Nature, yet Nature itself is its source, we ask how Nature came to possess it; and, if Nature derived it from some other source, we ask what that other source may be; if, on the contrary, the principle is self-sprung, we need look no further: but if we are referred to the Intellectual-Principle we must make clear whether the Intellectual-Principle engendered the wisdom: if we learn that it did, we ask whence: if from itself, then inevitably, it is itself Wisdom.

The true Wisdom, then is Real Being; and Real Being is Wisdom; it is wisdom that gives value to Real Being; and Being is Real in virtue of its origin in wisdom. It follows that all forms of existence not possessing wisdom are, indeed, Beings in right of the wisdom which went to their forming but, as not in themselves possessing it, are not Real Beings.

We cannot therefore think that the divine Beings of that sphere, or the other supremely blessed There, need look to our apparatus of science: all of that realm, all is noble image, such images as we may conceive to lie within the soul of the wise- but There not as inscription but as authentic existence. The ancients had this in mind when they declared the Ideas to be Beings, Essentials.

(10) Seeing then that the eternal Wisdom of God (viz. in the chaste Virgin of the divine Virtue) had discovered itself in the Principle of this World, in which Place the great Prince Lucifer stood in the Heaven, in the second Principle, therefore the same Discovering was eternal, and God desired to shed forth the Similitude out of the Essences, which the Fiat created according to the Kind of every Essence, that they should (after the Breaking [or Dissolution] of the outward Substance) be a Figure and Image in Paradise, and a Shadow of this Substance. 1 1. And that there should go nothing in Vain out of the Substance of God, therefore God created Beasts, Fowls, Fishes, Worms, Trees and Herbs out of all Essences; and besides [created] also figured Spirits out of the Quinta Essentia, in the Elements, that so, after the completing of the Time (when the Out-Birth [shall] go into the Ether) they should appear before him, and that his eternal Wisdom in his Works of Wonder might he known.

(18) But though we speak of the paradisical Essence, and also of the Principle of this World, of its Power and wonderful Birth, and what the divine and eternal Wisdom is, yet it is impossible, for us to utter and express it [all;] for the Lake of the Deep can be comprehended in no Spirit, (whether it be Angel or Man,) therefore the innumerable eternal Birth and Wisdom makes a wonderful eternal Joy in Paradise. This innumerable Power and Wisdom may now also be known by us Men, in the third Principle, if we will take it into our Consideration; if we look upon the starry Heaven, the Elements and living Creatures, also upon Trees, Herbs, and Grass, we may behold in the material World, the Similitude of the paradisical incomprehensible World; for this World is proceeded out of the first Root, wherein stand both the material, and also the paradisical spiritual World, which is without Beginning or Transitoriness.

(64) 6. The seven double letters having been designed, established, purified, weighed, and exchanged by God, He formed of them seven planets in the universe, seven days in the Year, and seven gateways of the senses in man (male and female). From these seven He also produced seven heavens, seven earths, and seven Sabbaths. Therefore He loved seven more than any other number beneath His throne.

(33) Thus on the fourth Day, by the Fiat, out of the Virtue, he prepared the Similitude of his Substance [and fitted it] to be a Matrix, which should generate all whatsoever was a Similitude of his Substance, and of the Wisdom which was in him from Eternity; that so all Forms might be brought forth and become visible, which were from Eternity in the Matrix. And the Similitude of the unsearchable manifold Varieties and Virtues are the Stars, which altogether give [or send] their Virtue into the Matrix of the Heaven, and the Heaven gives that same Spirit to the Creatures. This is the course of all Creatures after the same Essence, [or Substance,] and they are formed after the same Spirit, which is their Virtue, Spirit, and Life.

(1) IN the Beginning of the last preceding Chapter, it is mentioned, that it is not strange for a Man to write, speak, and teach of the Creation of the World, though he was not present when it was doing, if he has but the Knowledge in the Spirit. For there he sees in the Mother, as in a Glass, the Genetrix of every Thing; for one Thing always lies in another, and the more is sought, the more is found, and there is no need to cast the Mind beyond this World; for all is to be found in this World, yea in every Thing that lives and moves. Whatsoever any looks upon, and searches into, he shall find the Spirit with the Fiat therein; and the divine Virtue [or Power discovers, or] beholds itself in all Things, as it is written, the Word is near thee, even in thy Heart and Lips. For when the Light of God dawns, or breaks forth in the Center of the Spirit of the Soul, then the Spirit of the Soul sees very well the Creation of this World, as in a clear Glass, and nothing is far off.

(19) And as in the seventh nature-spirit of God, which existeth out of the other six, there does not stand the whole perfect knowledge of the other six spirits, for it cannot search or dive into their deep birth or geniture, in that they are its father, and generate it out of themselves.

(5) So the Matter of this World, as also the Stars and Elements, must not be looked upon, as if God was not therein. His Eternal Wisdom and Virtue [or Power] has formed itself with the Fiat in all Things, and he Himself is the Master- Workman; and all Things went forth in the Fiat, every Thing in its own Essence, Virtue and Property. For as every Star in the Firmament has a Property different from the other; thus is it with the Mother also, out of which the fifth Essence of the Stars went forth. For when the fiery Form of the Stars was separated from her, she was not presently severed from the first eternal Birth-Right, but she kept her first eternal Virtue. Only the rising Power of the Fire is severed from her, so that she is become a pleasant Refreshment, and a kind Mother to her Children.

(42) And their State, [Condition, Jurisdiction, or Authority,] is founded in the Originality of the Essence of all Essences, where God in the Beginning created the Thrones, according to his eternal Wisdom; where then (both in Heaven and also in Hell) there are according to the seven Spirits of the eternal Nature, of which here much ought not to be said, for the World holds it impossible to know such Things; whereas yet a Spirit born in God searches into the Kingdom of Heaven.

(34) When God had finished this on the fourth Day, he saw it, and considered it, and it was good, as Moses writes. Then God desired in his external Will, that this Kingdom or Principle [of this World] should also be creaturely, like the perfect paradisical Kingdom, that there should be living Creatures therein. And the Will set the Virtue (that is, the Word) in the Fiat; and then the Matrix generated all manner of [living] Creatures on the fifth Day, every one after its Kind. You must understand by the word Kind, as many various [Forms] as the Matrix is [of;] as you may observe it in the Constellation.

(6) Similarly, as it seems to me, the wise of Egypt- whether in precise knowledge or by a prompting of nature- indicated the truth where, in their effort towards philosophical statement, they left aside the writing-forms that take in the detail of words and sentences- those characters that represent sounds and convey the propositions of reasoning- and drew pictures instead, engraving in the temple- inscriptions a separate image for every separate item: thus they exhibited the mode in which the Supreme goes forth.

For each manifestation of knowledge and wisdom is a distinct image, an object in itself, an immediate unity, not as aggregate of discursive reasoning and detailed willing. Later from this wisdom in unity there appears, in another form of being, an image, already less compact, which announces the original in an outward stage and seeks the causes by which things are such that the wonder rises how a generated world can be so excellent.

For, one who knows must declare his wonder that this Wisdom, while not itself containing the causes by which Being exists and takes such excellence, yet imparts them to the entities produced in Being's realm. This excellence whose necessity is scarcely or not at all manifest to search, exists, if we could but find it out, before all searching and reasoning.

What I say may be considered in one chief thing, and thence applied to all the particular entities:

(28) For as the seven spirits of God had, before the time of the wrath, generated themselves infinitely by their rising up and by their influences, (whence rose up so many several varieties of figures and heavenly ideas or vegetations), so also the holy God figured his old body of this corrupted nature into as many and various powers as ever stood in the birth or geniture in the holiness. Understand this high Thing rightly.

(2) For when God through the Word had created heaven and earth, and had separated the light from the darkness, and had given a place to each of them, then each began at once its birth or geniture and qualifying or working.

(3) Beautifully then, the super-wise and Good Wisdom is celebrated by the Oracles, as placing a mystical bowl, and pouring forth its sacred drink, but first setting forth the solid meats, and with a loud voice Itself benignly soliciting those who seek It. The Divine Wisdom, then, sets forth the two-fold food; one indeed, solid and fixed, but the other liquid and flowing forth; and in a bowl furnishes Its own providential generosities. Now the bowl, being spherical and open, let it be a symbol of the Providence over the whole, which at once expands Itself and encircles all, without beginning and without end. But since, even while going forth to all, It remains in Itself, and stands fixed in unmoved sameness; and never departing from Itself, the bowl also itself stands fixedly and unmovably. But Wisdom is also said to build a house for itself, and in it to set forth the solid meats and drinks, and the bowl, so that it may be evident to those who understand things Divine in a manner becoming God, that the Author of the being, and of the well being, of all things, is both an all-perfect providence, and advances to all, and comes into being in everything, and embraces them all; and on the other hand, He, the same, in the same, par excellence, is nothing in anything at all, but overtops the whole, Himself being in Himself, identically and always; and standing, and remaining, and resting, and ever being in the same condition and in the same way, and never becoming outside Himself, nor falling from His own session, and unmoved abiding, and shrine,--yea even, in it, benevolently exercising His complete and all-perfect providences, and whilst going forth to all, remaining by Himself alone, and standing always, and moving Himself; and neither standing, nor moving Himself, but, as one might say, both connaturally and supernaturally, having His providential energies, in His steadfastness, and His steadiness in His Providence.

(2) And as in glass, in amber, or in crystal A sunbeam flashes so, that from its coming To its full being is no interval, So from its Lord did the triform effect Ray forth into its being all together, Without discrimination of beginning. Order was con-created and constructed In substances, and summit of the world Were those wherein the pure act was produced. Pure potentiality held the lowest part; Midway bound potentiality with act Such bond that it shall never be unbound. Jerome has written unto you of angels Created a long lapse of centuries Or ever yet the other world was made; But written is this truth in many places By writers of the Holy Ghost, and thou Shalt see it, if thou lookest well thereat. And even reason seeth it somewhat, For it would not concede that for so long Could be the motors without their perfection. Now dost thou know both where and when these Loves Created were, and how; so that extinct In thy desire already are three fires.

(6) Now the seventh form, or the seventh spirit in the divine power, is nature, or the issue or exit from the other six. For the astringent quality attracteth the Salitter together, or the fabric or product of all the six spirits, even as a magnet or loadstone attracteth to itself the Salitter of the iron; and when it is attracted together, then it is a comprehensibility, in which the six spirits of God qualify, act or operate in an incomprehensible way or manner.