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The Law, the Letters and the Book of Nature · Original
Original English
Spice it self. This Calf was pure gold, the Israelites having contributed their Eare-rings to the Fabric. Now would I gladly know by what meanes so solid and heavie a Body as Gold, may bee brought to such a light powder, that it may bee sprinkl'd on the face of the water, and afterwards drunk up. I am sure here was Aurum potabile, and Moses could never have brought the Calf to this passe had he not plowed with our Heyfer. But of this enough: if any man think hee did it by common fire, let him also doe the like, and when he hath performed, hee may sell his powder to the Apothecaries. If I should insist in this place on the Moysaicall Ceremoniall Law with its severall Reverend shadows and their Significations; I might lose my self in a Wilderness of Mysteries both Divine and Naturall; For verily that whole System is but one vast Skreen, or a certain Majestic Umbrage drawne over two Worlds, Visible, and Invisible. But these are things of a higher speculation than the Scope of our present Discourse will admit of. I onely informe the Reader that the Law hath both a shell, and a Kernell, it is the Letter speaks, but the spirit interprets. To this agrees Gregorie [Marginal note: De statu Episcop.] Nazianzen, who makes a twofold Law, τοῦ γράμματος, and τοῦ πνεύματος: one literal, another spirituall. And elsewhere hee mentions,
Modern English
spice itself. This calf was pure gold, the Israelites having contributed their earrings to its construction. I should gladly know how a body so solid and heavy as gold can become a powder light enough to be sprinkled upon water’s surface and then drunk. Surely this was potable gold. Moses could never have brought the calf to this condition had he not ploughed with our heifer. But enough of this. If anyone thinks he did it with common fire, let him do likewise; once he has succeeded, he may sell his powder to the apothecaries. If I dwelt here upon the Mosaic ceremonial law, its many venerable shadows and their meanings, I might lose myself in a wilderness of divine and natural mysteries. That whole system is one vast screen, a majestic shade drawn over two worlds, visible and invisible. But these matters require a higher contemplation than our present discussion allows. I merely inform the reader that the law has both shell and kernel: the letter speaks, but the Spirit interprets. Gregory Nazianzen agrees, making a twofold law: [New translation of the Greek:] “of the letter” and “of the Spirit”; [Vaughan’s English:] one literal, the other spiritual. Elsewhere he mentions
Socrates
Reading Magia Adamica · The Law, the Letters and the Book of Nature · Page 46 · Passage A
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Socrates will begin with this book and its sources.About This Reading Edition
Thomas Vaughan’s complete 1650 Magia Adamica publication, with all historical preliminaries and the complete appended Coelum Terrae, original and modern English, fresh translations of Latin, Greek and Hebrew, full poems, eight historical marginal notes, the complete recovered printed corrections, 312 annotations and the complete supplied Diotimos study apparatus.
Historical Text and Translation
Thomas Vaughan (Eugenius Philalethes), Magia Adamica: or The Antiquitie of Magic, with Coelum Terrae. London: T. W. for H. Blunden, 1650. Governing transcription: EEBO-TCP A64768.0001.001. The Getty Research Institute copy supplies surviving first-edition page images; the 1656 issue supplies explicitly disclosed missing or defective material. The complete shared 1650 errata are recovered from the Bibliotheca Philosophica Hermetica copy of The Man-Mouse.
About Diotimos Editions
This historical edition credits Diotimos Editions as its English translator.
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The historical text is public domain; the EEBO-TCP Phase I transcription is released under CC0. The supplied 2026 reading, translations and Diotimos editorial material are published with the site owner’s authorization.
- Governing historical text and transcriptionEEBO-TCP: governing 1650 textual witness
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