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Original English Page · Branch 101 of 200
The First Matter · Original
Original English
When I seriously consider the System, or Fabric of this world, I find it to be a certaine Series, a Link or Chaine, which is extended à non Gradu ad non Gradum, From that which is beneath all Apprehension, to that which is above all Apprehension. That which is Beneath all Degrees of Sense, is a certaine Horrible Inexpressible Darknesse, The Magicians call it Tenebrae Activae, and the Effect of it in Nature is Cold, &c. For Darknesse is vultus Frigoris, the Complexion, Body, and Matrix of Cold, as Light is the Face, Principle, and Fountaine of Heat. That which is above all Degree of Intelligence, is a certaine Infinite Inaccessible Fire or Light. Dionysius cals it Caligo Divina, because it is Invisible, and Incomprehensible. The Jew styles it אין Ein, that is Nihil or Nothing: but in a Relative sense, or as the Schoolmen expresse it, Quo ad nos. In plaine tearmes it is Deitas nuda sine Indumento. The middle Substances, or Chaine between these Two, is That which we Commonly call Nature. This is the Scala of the great Chaldee, which doth reach à Tartaro ad primum Ignem, from the Subternaturall Darknesse to the supernaturall Fire. These Middle Natures came out of a certaine water, which was the Sperm, or First Matter of the Great world, and now we will begin to describe it: Capiat, qui Capere potest.
Modern English
When I seriously consider the system, or fabric, of this world, I find it to be a continuous series, a link or chain extending “from no degree to no degree”: from what is beneath all apprehension to what is above all apprehension. Beneath every degree of sense lies a certain terrible, inexpressible darkness. Magicians call it “active darkness,” and its effect in nature is cold, and so forth. Darkness is “the face of cold”: cold’s complexion, body and womb, just as light is the face, principle and fountain of heat. Above every degree of understanding lies a certain infinite, inaccessible fire or light. Dionysius calls it “divine darkness,” because it is invisible and incomprehensible. The Jew calls it Ein, “nothing,” but in a relative sense, or, as the schoolmen say, “with respect to us.” In plain terms, it is “the Godhead naked, without a garment.” The intermediate substances, the chain between these two, are what we commonly call nature. This is the ladder of the great Chaldean, reaching “from Tartarus to the first fire,” from darkness beneath nature to supernatural fire. These intermediate natures came from a certain water, which was the seed, or first matter, of the great world. We will now begin to describe it: “Let whoever can comprehend it comprehend it.”
Socrates
Reading Lumen de Lumine · The First Matter · Page 44 · Passage B
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Socrates will begin with this book and its sources.About This Reading Edition
The complete 1651 Lumen de Lumine, or A New Magical Light, by Thomas Vaughan (Eugenius Philalethes), with original and modern English, fresh translations of the Latin, Greek and Hebrew passages, the historical emblem and its inscriptions, all twelve Magical Aphorisms, 105 annotations and the complete supplied Diotimos study apparatus.
Historical Text and Translation
Thomas Vaughan (Eugenius Philalethes), Lumen de Lumine, or A New Magicall Light. London: H. Blunden, 1651. Governing witness: Wellcome Collection EPB/A/69096.4, digitisation b30340160, Wing V150, ESTC R146. Source credit: Wellcome Collection; Public Domain Mark.
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This historical edition credits Diotimos Editions as its English translator.
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The historical text and emblem are public domain. The supplied 2026 reading, translations and Diotimos editorial material are published with the site owner’s authorization.
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