The Signature of All Things — trans. John Ellistone (1651)
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The translator’s English as printed (John Ellistone). The original-language text is not held; names are romanised as the translator printed them.
22. Thirdly, there is brought forth through the Salnitral Flagrat out of the Property of the bitter compunctive Attraction, in the first Impression in the Spirit, an earthly Property of Water; its Materia is Earth; for the same arises from the dark Essentiality, where the Darkness impresses itself in the first Desire, wherein the Darkness arises, as is before mentioned: Thus it begets out of its Property in the Impression a Mist, smoaky Steam, or Vapour, which the Flagrat in the Salniter apprehends, and its Essence is dismayed or dies, and falls downwards; this is the Materia of the Earth, though the Earth is not of one only Sort, but has in it all whatever became corporeal in the Flagrat, all which springs through the Death of the Earth, according as it was wrapt and driven together in the Creation into a Lump, as we plainly see.
23. Further, We are to consider of the highest Arcanum, viz. of the heavenly Essentiality, and then of the precious Stones and Metals, from whence they all take their Rise and Original; seeing that all Things come out of one Mother, which is the Lubet and Desire of Eternity to its own Manifestation.
24. Now concerning the incorruptible Essence of Corporality, the same arises also in the first Desire to Nature, yet in the Impression of the free Lubet, and goes all along through all the Forms even into the highest Sharpness, where it retires again into itself, as a Life out of the Fire: The eternal Fire is magical, and a Spirit, and dies not; the Liberty is its Enkindler, but the eternal Nature is its Sharpness; this same Essence loses the Wrath's Property in the Light; it is in the same Fire as a Dying, yet there is no Dying, but an Entrance into another Source, viz. out of a painful Desire into a Love-Desire; it yields also Spirit and Essence from the Fire-Spirit, and the Essence of Meekness from the Light.
25. For that which dies to the Fire, or sinks through Death, that is divine Essence; and it is effected likewise through the Salnitral Flagrat of the divine Joyfulness, where the Property trembles in the Joy of Meekness, and immerses itself through the Death of the Fire, which is called God's Anger, and quenches it, so that God dwells in a meek Light; and the first Property to the Enkindling of the Light is Fire, and Wrath of the eternal Nature, and makes the dark World.
26. The Properties of the first Mother in the Lubet and Desire do also divide themselves in the Salnitral Flagrat of Joyfulness into distinct Parts, as is to be seen in this outward World, it yields also Water, but of a very sovereign Essence, and it resembles only a Spirit of a pleasant Lovely Desire: This is the Water, of which Christ told us that he would give us to drink, and whosoever should drink the same, it should spring up in him to a Fountain of eternal Life.
27. It retains also in the Flagrat of the Disclosure the fiery Property which is called Heaven, in which the Wonders of the divine Kingdom of Joy are known and manifest; and in the watry Property [it retains] the pleasant Spring, or Paradise; for in the fiery [Property] the eternal Element arises, and it is the real Essence of the divine Corporality, wherein consists all whatever may be known in God, as is sufficiently and in Order cleared at large in our other Writings of the Divine Revelation, treating of the Divine Wisdom, and of the Divine eternal Abyssal Birth: And now we will turn us to the Essence of the outward World, viz. to the Manifestation of the eternal, viz. to Metals, Herbs, and Trees; so also to Men and Beasts.
28. We see that the Metals have another Manner of Body than the living Creatures, or are otherwise than the Earth and Stones are: Now Reason asks, How is the Original of every Thing, seeing that in the Beginning all arose out of one Mother, and yet the Eternity has no temporal Beginning? Here we must again consider the Mother of the first Pregnatrix, where, and how one Essence separates itself from another, viz. the inchoative from the eternal, Time from Eternity, and yet they stand mutually in each other, but are severed into two Principles, viz. into the Kingdom of God, and of this World; and yet all is God's: But seeing Christ calls the Devil a Prince of this World, and we also are able to declare how far, and in what he is a Prince, and that this World is not his own, but he is the poorest Creature in this World, and also not at all in this World; now therefore look upon the first Ground, upon the Mother which has thus generated all Creatures.